with «Universalism and the Open Wounds of Life» «But what most people fail to understand is that my universalism, and most of the universalism I encounter within Christianity, isn't motivated by
soteriological issues.
Finally, it sometimes appears that Wheeler's primary goal is not to demonstrate that Whiteheadian and evangelical thought are actually similar on
soteriological issues but rather to demonstrate that it is possible to produce a coherent synthesis of the two, a synthesis which incorporates what is most illuminating in each.
But I see little basis for claiming that these two schools of thought actually have much in common on the basic
soteriological issues which Wheeler raises.
Therefore, although implications for
the soteriological issue will be briefly mentioned, the task of this essay is to determine whether Ogden's employment of process philosophy has enabled him adequately to explicate the objective intention of Christian faith in regard to Jesus, i.e., to explain how one can speak of Jesus as God's decisive act.
Not exact matches
(c)
Soteriological movement: God, who for Whitehead is the beginning of each event (PR 244) and the original power of novelty (PR 67), is also the release from the repetition of the past, i.e., the repetition of evil, guilt, and death.33 On this basis, theology can follow its
soteriological function; namely, «to show how the World is founded on something beyond mere transient fact, and how it
issues into something beyond the perishing of occasions» (AI 172).
At the time of the Reformation the most important theological
issues were
soteriological ones.