Sentences with phrase «positive theology of»

And it is questionable whether much recent systematic theology has taken serious steps toward a more positive theology of nature.

Not exact matches

Yet some of the most substantive theology being written by Baptist scholars today comes from a little - known circle of mostly younger moderates who have shown a surprising interest in quite traditional themes such as the deeper meaning of baptism and the Lord's Supper, the covenantal disciplines of congregational life, and the positive role of creeds and confessions in the life of the church.

While the Faculty of Theology at the University of Paris was hostile to the new religious movement, the King of France, Francis I, was more positive.

Through my own pastoral experiences I have come to see that neo-orthodoxy — with all its emphasis on realism in theology, on the kerygma of the Bible, on the sinfulness of personal and corporate life, on the radical nature of the new life, and so forth — is hesitant and weak in calling persons to a positive faith.

Most people who wrote me positive things about my blog had already a progressive theology and found some of my ideas useful while disagreeing with others, like I did on their blogs.

Black theology, a product of this development, is the positive, constructive, action - oriented meaning of «blackness» in the religious domain.

Since I have not in fact» «changed my mind» in any basic way on the availability, of a positive response to all three questions, I will here move on to the more difficult question of the public nature of systematic theologies.

This recognition of the need for both the negative and the positive as always already together in every religious journey has forced me onto a more unsteady route for every, question of theology.

While a power of positive thinking theology is appealing to those whose primary aim is a comfortable life, it falls far short when death hangs over you in the form of a sword!

The particular resources of contemporary liberal theology that have especial relevance for a Christian approach to our culture's current difficulties are these: (1) the contemporary historical consciousness, (2) the conclusions of biblical scholars regarding Jesus and the Kingdom of God, and (3) the current «process» understanding of God, Which allows a positive relation (but not a surrender!)

This is an important observation, but one that is somewhat deficient in providing positive information about the status of the two theologies with respect to each other.

What seems to be argued for implicitly in this tradition is the positive assertion, «I am a scholar; a scholar is one who pursues a specialized field; and since I am a theological scholar, what I am pursuing is a special field of theology.»

Insofar as any engage in this task, to that extent they give positive response to the question of theology now.

So vehement was the objection to the positive use of the expression «natural theology,» especially by Barth, that Brunner retracted the term and apologized for the confusion he had caused by introducing it.

Whereas eristics in its negative function attacks the errors of non-Christian views, missionary theology as the positive form of eristics attempts to remove the ohstacles that interfere with the understanding and acceptance of the gospel.

Process theology is emphatically positive in its evaluation of the character and importance of this present human life.

The challenge of conservative theology does not lie in its commitment to the evangelical mandate; indeed, to the extent that it is rooted in the gospel and the quest for true religion found in all Christian communities, that theology will always be a strong and positive force.

Though he prefers the older word «piety» — with its deep rootage in Roman history and Calvinist theology — J. I. Packer offers a succinct positive definition of Christian spirituality as an «enquiry into the whole Christian enterprise of pursuing, achieving, and cultivating communion with God, which includes both public worship and private devotion, and the results of these in actual Christian life.»

He always thought it better to light a candle than curse the darkness, and his theology is a positive and often exhilarating light in the confusion of the times.

The possibility of undergirding the positive criticisms of Marx with a sound theology is explored by Bishop Paulose.

Although he associates Christian mysticism with a discipleship that is also political, the positive appraisal of contemplation widens the boundaries of political theology.

Bishop Paulose expresses the opinion that liberation theology was the final coming to terms of theology with Marx, the positive appropriation of Marx's contribution to modern thought and life.

This has greatly diminished the positive, creative influence of theology and religion in our culture.

If the right to critique Darwinism is at stake, how does that advance a biblical theology of a good creation and the sacredness of all life — a more positive approach than a reactionary Evangelicalism evolved from a world - denying fundamentalism?

Imagination is as essential to life as is hope; in fact, the re-activation of the dimension of hope in theology has begun to bring about more positive re-assessments of imagination.

5 Gabriel Fackre assesses the positive and negative points of the program of the «anti-transcendents» in his article, «Issue of Transcendence in the New Theology,» New Theology, 4 (Macmillan, 1967), p. 193.

I hold that the positive affirmations here are entirely of a piece with the legitimate secularity of modern culture, and that no theology can fail to take them into account.

The positive formative influences did not come from feminist sources, however, for what gave some substance to my critical perspective on theology were the tomes of Karl Barth and, even more importantly, the presence and writings of H. Richard Niebuhr.

Similarly I find his dialectic of past and future to be out of correspondence with reality, forcing him to reject not only the past but the non-eschatological future as positive elements in his theology.

We must use concepts and phrases that are not so identified with «blood of the lamb» theology, concepts that emphasize the positive instead of the negative.

Most striking is the Barthian thesis, that the world of history and science, the whole world of modern culture, recognition of which forced theology into a new course, is not of positive theological significance.

Unfortunately narrative theology has been frequently presented as a sense of relief at being delivered from Enlightenment modes of historicity, without attention to the dynamic, positive act of reconstitution.

Now I can not pretend that I have reached a positive ethical or political way, but so far as I am aware a positive and radical ethics or politics has not yet been reached by any school or movement of theology.

But in Catholic theology «analogy» fully intends to preserve the polarity of that relation and even to include the negative as well as the positive aspects of the polar relationship of God and world.

Anything positive that we may say about God is not to be understood univocally; we can use only the language of analogy, and it is within a bracket, as it were, which is governed by a negative sign that all theology is enclosed.

Writing on the website Catholic Moral Theology, David Cloutier offers kudos to George Weigel for «offering [in his latest column] a forthright statement of the constructive and positive economic hopes that conservative American Catholics want.»

A positive assessment of this music's theology depends on recognizing a legitimate role for emotion in faith.

If, then, the Christian Yes has to be looked for in this direction — if it is the Yes which discovers in the Jewish No what is positive, and God's will — then this must also be the approach of a Christian theology of Judaism in a Christology which is pro-Judaistic, not anti-Judaistic.

The aim of natural theology is to show by means of a scrupulously positive («objective», «secular», «ecumenical») inquiry that knowledge of God may be had without resort to revelation.

Thus, in the second part of the paper I have proposed a positive role for theology in the context of such minority communities» defensive struggle of resisting the ideology of the majority.

It would be centuries before the Europeans would acquire a life - experience of non-Christian religions, before a theology of the religions of the world would emerge which would give due respect to the positive elements in those religions and their providential salvific role for millions of people.

St. Thomas Christians were able to have a positive view of Hinduism not only because of their life - experience of living among the Hindus, but also because of their theology.

In Political Theology Sölle similarly hopes to make clear that here is «not an attempt to develop a concrete political program from faith».16 But political interpretation of the gospel does have a positive as well as a critical meaning.

At the same time, I understand this political theology to be a positive attempt to formulate the eschatological message under the conditions of our present society.»

Protestants, therefore, have a responsibility to confront Catholicism with a positive Protestant theology, and that is happening today in many countries because of the recent theological revival in Protestantism.

A now classic statement of confessional theology that turns historical relativism into a positive basis for affirming the centrality of Jesus Christ.

There was no sense yet of «Catholics» versus «Reformers»; a separate structure for religion was not thought of by Luther or anyone else, But Luther's own theology was now clearly committed to the importance of the local church, the relative unimportance of any centralising religious agency, and a conviction of the positive evil of the papacy as it was.

(Ibid., pp. 22 - 23) His chosen spokesman, Melanchthon, returned to Aristotle the place of honor and gave to his Physics, which Luther had rejected, the role of a positive natural theology hardly distinguishable in form from its role in Thomism.

Cho Yong Gi is a terrible pastor and probably an unbeliever based upon his theology of «positive thinking» and the erroneous «name - it - claim - it» materialistic carnality.

Nevertheless, in his latest book, God in the Whirlwind, David goes some way to offering positive proposals against the backdrop of traditional Reformed theology and pertinent critiques of contemporary culture.