Quite a number of white male theologians, while not buying into the more secular demands of liberation, still want to retain the liberal starting
point of theology developed by Friedrich Schleiermacher as they seek to tie into the liberation process.
Not exact matches
Their approach is something like this: Since there are revolutions in the world, and since, from a human
point of view, they may seem to be legitimate, is it not possible to
develop a
theology of these revolutions and to discover a relation between them and Christianity?
I love Barth not only for his honesty, depth, and focus, but also because he let us watch him
develop his
theology until the end
of his life to the
point where many theologians then and to this day consider him a major contributor to the idea
of universalism.
Although the subsequent chapters will
develop these matters in detail, it might be helpful at this
point to delineate briefly the main lines
of development that Hartshorne has laid down for process
theology.
It is here that human emotion, repressed at some
points by the austerity
of the doctrine
of God as
developed in
theology, has its full outlet — a warm human emotion which the peasant can share with the mystic.
The limited
point I was making in a brief tribute to Russell Hittinger is well
developed by Hans Urs von Balthasar in The
Theology of Karl Barth.
The articulation
of the Faith synthesis would benefit from better indicating how its teaching on this
point develops rather than rejects the
theology and teaching that has preceded it.