Not exact matches
My disappointment is that the church has been slow to change, reluctant to seek unity, afraid to identify with the poor and hesitant about opening its doors to spiritual explorers who may have
questions about
traditional beliefs.
This
question becomes urgent as cultural elites grow more hostile, and orthodox Christian
beliefs (shared by most other
traditional faiths and by many with no faith) about sex and marriage are redefined as hatred and bigotry.
Then the Great Awakening not only creatted a
belief in the new man which tended to
question traditional values; it also created an image of a new age.
People who have already distanced themselves from
traditional Christian
beliefs may well
question the need for a book about the end of conventional Christianity, when this seems self - evident.
His «Credo of the People of God» reaffirmed
traditional beliefs that were being called into
question in some theological circles.
More recently, the idea of plausibility structures has been employed in several studies concerned with the
question of how American evangelicals are able to maintain their
traditional religious
beliefs within the secular, pluralistic context of modern culture.
One that was based on a survey of mainline church members, for example, suggested that identification with the local community served as an important plausibility structure for
traditional religious tenets.13 Furthermore, those who made such localistic identifications were considerably more likely than «cosmopolitans» to espouse
traditional religious
beliefs (controlling for a variety of other factors) and to allow these
beliefs to influence their thinking on racial and social
questions as well.
«65» In the paragraphs which follow, it becomes clear that behind Wallis's
question is his
belief that
traditional evangelical thought has failed to deal with our fundamental human nature as social beings, choosing instead to center on the solitary individual vis - à - vis God.
The main
question remains: Can relational theology contribute to
traditional belief in subjective immortality or only critique misplaced emphases within that
belief?
Vosper is not the only minister who
questions and even rejects
traditional beliefs.
Many
traditional Protestant churches in the late 1960s and early 1970s criticized charismatic
beliefs as divisive and
questioned whether the spiritual gifts described in the New Testament were identical to those practiced by contemporary Christians.
And it is precisely these two
beliefs that are compromised by Ford's genetic approach; but they are compromised without ever bringing into
question the justification of the
traditional interpretations.
«this knowledge contradicts religious doctrine and may cause you to
question traditional religious
beliefs»
If Bell's book is not an argument for universalism, and that Bell's rhetorical
questions are not meant to ridicule the
traditional beliefs of eternal conscious suffering, penal substitutionary atonement, and salvation by faith alone in Christ alone, then the marketing mechanism is a paradigm example of what Harry Frankfurt has defined as «bull ****.»
Bell's books and videos tend to have a fragmented style, posing big theological
questions and raising objections to
traditional Christian
beliefs in a scattershot way without ever properly engaging with them.
When the new man
questioned the
traditional values and
beliefs it was usually not to overthrow them or to set them aside but to argue for a complete, full, logical application.
In a similar fashion, the Revivalism of the Great Awakening transformed certain of the central symbols of Puritanism and introduced new values and
beliefs which
questioned not only the authority and function of Crown and Parliament but also the
traditional role and power of established clergy and magistrate alike.
Through interpreting and analysing authors» ideas and positions represented in
traditional and contemporary texts in a range of media, in English or translated forms, students learn to
question stated and unstated cultural
beliefs and assumptions, and appreciate issues of intercultural meaning and sensitivity.
The
question is whether one could overturn homicide statutes on the grounds that an individual holds to
traditional beliefs that a human sacrifice is required every few months.
The
question one asks is whether their present conduct and
beliefs (acknowledgment of laws and observance of customs) is the result of an inter-generational handing - on (
traditional).