Sentences with phrase «speak as a theologian»

Yet, if I have to speak as a theologian rather than as a philologian, there are many things in Erasmus which seem to me to be completely incongruous with a knowledge of Christ.»

But I speak as a theologian.

Not exact matches

2 untruths spoken by you in one sentence:: You are not dialogging with anyone but Luke because Societyvs has revealed your inadequacies as a theologian.

I won't unfriend you because you believe differently than I do, I just don't need more theologians as my friends on Facebook who speak with such confidence when it comes to someone's place in eternity.

When speaking this way about Scripture, most theologians are about to say that as a result of the Bible being a human book, it should not surprise us to discover that the Bible has errors.

Or will those churches now complete their sectarian withdrawal from the arena of public debate as their theologians and activists go on speaking to themselves as though they were living 350 years ago and economics were just a branch of biblical ethics?

The German political theologians see their task as calling the church to repentance for the way in which it supports the oppressors so that the church may speak effectively against injustice in every society.

(Because of the nature of this magazine and my own role as a Christian theologian, I will speak only of the church in what follows.)

Theologians of nature, who take the evolutionary reality of the world seriously, also find it attractive as a noninterventionist way of speaking of God's agency in history and nature.

More than a few Catholic theologians speak about a «final fundamental option» on the boundary of death, rather than a purgatorial option, as the latter has to do only with those who die as «just souls» yet to be fully cleansed (see Edmund Fortman, Everlasting Life After Death).

Browsing the new arrivals shelf at your local theological library, you're now as likely to find titles by the Catholic dogmatician Matthew Levering, the Orthodox historical theologian Paul Gavrilyuk, and the Reformed theologian Kevin Vanhoozer on why we need to continue to speak, with the early Church, of God's inability to suffer — and of God's voluntary assumption of our human nature, in Jesus Christ, in order to share, and thereby overcome, our suffering — as you are to find another volume on God's suffering in the divine nature itself.

Once the theologian could speak of the church as a truly human communal and social body, and perhaps the Catholic theologian can still do so, but I see no way by which the Protestant theologian at this time can speak both honestly and positively about the church.

For this reason, some Lutheran theologians prefer to speak of «orders of preservation,» taking into account what God is doing to sustain the world under the conditions of sin, even using means sin - laden themselves, such as war and capital punishment, to fight against still more serious attacks on the goodness of God's creation.

But with the Greek view of time as contingent and destructive, the early theologians who had to preach the faith to the Greeks could not very well speak of God as the Fullness of Time.

After carefully reading the Quran and examining it based on his many years of study, a leading American theologian has concluded that via the holy book God is speaking to all human beings around the world, a voice that, in his astonishing book, he said he tried to transmit to readers and students, as well to himself, to deepen his understanding.

It seemed that such writers as Albert Camus, Jean - Paul Sartre, Richard Wright and James Baldwin could speak much more creatively than theologians about life and suffering.

S. Paul Schilling, the theologian who introduced many of us in the English - speaking world to the work of the German philosopher Ernst Bloch, reminds us in a sensitive meditation that Bloch speaks of «humanity as on its way toward its homeland.»

He spoke of «God up there» when theologians such as J. A. T. Robinson were busy with erasing the mythical language of three - storied universe that underlies the early Christian thought and experience.

Cardinal Christoph Schönborn has even argued that a scientist who uses evolution as the grounds for atheism is speaking as an amateur theologian, not as a professional scientist.

When black theologians speak of God as God of the oppressed, we do not mean merely that God is present with, related to, worshipped by, or somehow involved with those who are oppressed.

As I urge you to do this, I want to remind you of the sage advice of a great Asian theologian, M. M. Thomas, who spoke with special reference to India.

Theologians such as Nancy Murphy and Stanley Hauerwas have been invited to speak at Emergent conventions.

R. Murray speaks of him «as the greatest poet of the patristic age perhaps, the only theologian - poet to rank beside Dante.»

I speak as a Christian theologian rather than as an economist.

C.S. Song, an Asian theologian speaks of the western God as a straight line God who operates in a certain logical order.

Just as it is impossible to establish if Epimenides spoke the truth about Cretans, it is impossible to accept that our theologian has spoken the truth about God.

When the same scientists speak about God, they are no longer speaking as a scientist but as a philosopher, a theologian.

Nor were they particularly interested in dialogue with the non-Christian religions, although some of the leaders expressed high regard for theologians Stanley Samartha and M. M. Thomas, both now retired, who have written carefully and spoken widely on these questions as well as on Dalit rights.

Of the pain that this necessarily entails we shall speak later; here let it be said that it is erroneous to assume, as have some careless theologians and sociologists among others, that human wrong is located in self - concern.

And to speak in that fashion would be to say, with Dr. Paul Knitter of Xavier University in Cincinnati (one of the brilliant young Roman Catholic process theologians of our time), that we need to «recognize the possibility that other «saviours» have carried out... for other people» the redemptive work which as Christians we know in Jesus Christ.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

It is common for theologians to speak of God as revealed (or self - revealed) in Jesus of Nazareth.

Theologians spoke of the church in functional terms, as a project - a way of obedience that must be continually fashioned within the particular situation in history in the light of the ultimate purpose of God for history.

Positively speaking, in the Theology of Liberation becomes manifest «the very tense transition from a culturally more or less homogeneous, and in this sense monocentric, church of the West, towards a world church which has many cultural roots and is, thus, polycentric», as formulated by Johann Baptist Metz.11 It is fairly plain that Boff has become, internationally, the most published and read theologian from Latin America.

In America, as in the English - speaking world generally, this vision never succeeded in fascinating very many Protestant theologians.

I spoke at the anniversary celebration of another church my great - grandfather had founded in Osaka and delved deeper into his work as a writer and theologian at Meiji Gakuin University.

When Theodore of Mopsuestia, an Antiochene theologian in the age of the Christian Fathers, spoke of sunapheia (or deep union) and eudokia (or divine goodwill) as helping us here, he was right.

As theologian Lucien Richards says, «He had to speak a language they could understand, perform actions they would find intelligible, and conduct his life and undergo his death in a manner of which they could make some sense.»

Two lines of defense have become popular among theologians who find themselves, for whatever reasons, unable to speak of God as ontologically limited and yet unable to affirm the predestinarian highhandedness of an impassible, immutable God.

Despite his refusal to speak of the death of God in metaphysical terms, a process theologian, such as Cobb, will not at all reject the irrefutable evidence of the absence of God in modern culture.

For years theologians have been cutting themselves further and further adrift from the broader sets of meanings by which ordinary people steer their lives; yet at the same time they have clung desperately to the notion that they speak as autonomous experts, that their definitions of what is real are sufficient.

Crooker speaks from many years of experience as a priest, confessor, and moral theologian.

To prevent me from speaking, they stomped their feet in cadence and loudly sang the National Anthem of the Sandinistas, while waving placards proclaiming their solidarity with Nicaragua, as if the new society being built in Nicaragua after the overthrow of Somoza was a concrete example of what liberation theologians were hoping to accomplish.

We have quoted the Scots theologian Chalmers who spoke of «the expulsive power of a new affection» as a means of purifying and ennobling human existence; and the historian of French spirituality, Henri Bremond, has written about the way in which prayer, at its best, is «a purification of the self.»

We try as theologians, as ministers and priests, as popes and philosophers, to speak the truth for all time.

I also speak as a fellow theologian with Muray who has been asked critically to respond to his paper.

In the light of such a «model of God», as theologians would put it today, there is a possibility of speaking significantly of the enormous value or worth of human existence.

These doctrines, however, seem to some Christians to be in tension with the belief that God is love and a number of modern theologians, as we shall see, speak about the «Suffering God».

None the less, the contemporary Oxford theologian, Keith Ward (b. 1938), points out that although Charles Darwin spoke mostly of life on earth as a «war of nature», he occasionally struck a different note, as when he wrote, «I can see no limit to the amount of change, to the beauty and infinite complexity of the co-adaptations between all organic beings.»

More recently, certain theologians speak of the Niceanum as doxology, but empty it of its ostensive and descriptive dimensions.