Sentences with phrase «public practical theology»

In the consonance of their public policy proposals with the comprehensiveness of the process - relational vision, mutually transformed in its encounter with the natural sciences, Cobb and Birch model a public practical theology at its best.

Not exact matches

The topic of hope has been a consistent theme of process theology.9 The weakness of process theology has been not neglect of the topic but neglect of its practical meaning for public problems.

But one sometimes wonders if Farley fully realizes how far we must yet travel before we arrive at a thoroughly practical theology critical and philosophical enough to fit in the university and fine - tuned enough actually to give direction to the church's ministries in the public world.

In varying degrees, most of them want practical theology to become more critical and philosophical, more public (in the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theology.

When I wrote Blessed Rage for Order, I did state that even if the arguments for the public character of fundamental theology in that book were sound, those arguments could not determine the distinctive form of publicness proper to systematic theology or that proper to practical theology.

In both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsided.

There are disagreements about just how philosophical, public and dialectical practical theology should be.

I am now attempting to develop public criteria of ethical (personal and societal) transformation for practical theology.

But theological ethics as principle and procedure is crucial if practical theology is to equip the church to take a thoroughly critical role in public life.

In this way Wood honors the concern of the sort of position illustrated by Hough and Cobb to stress theology's public and practical character against the apparent privatizing and interiorizing of it by the position illustrated by Farley.

A book on practical theology now preoccupies me in the same way that an earlier struggle for public criteria in fundamental theology concerned me in the early «70s and the struggle for criteria of meaning and truth in the disclosures of the beautiful and the holy in the classic works of art and religion preoccupied me in the late «70s.

I am relatively discouraged (although not despairing) about exactly how to take the next two steps: the development of a model for a Christian systematic theology that will be in continuity with, but also a genuine development upon, the earlier model for a revisionist fundamental theology; and the development of a model for a public Christian praxis (or practical theology) which will be in continuity with, but also a genuine development upon, both «fundamental» and «systematic» concerns.

It has a properly confessional and hermeneutical stance before its ecclesial public, and it would be helpful if process theologians saw it more clearly as a distinctive endeavor, which is neither philosophical nor practical theology.

Methodologically speaking, however, systematics is a dialogue with a different public than those of philosophical and practical theology, theirs being the academy on the one hand, and society at large on the other.

If theology is to regain its status as a significant intellectual and practical activity within the church, the university and our broader cultural and public life, then seminaries and divinity schools will have to give renewed attention to this venerable but threatened discipline.

However, the former misconstrues the relation between theology and action, as though theology were theory systematized in the academy to be applied in practical cases later on; and the latter misconstrues the relevant pluralisms, as though they were alternative outward and public manifestations of a single mode of inwardness.