Sentences with phrase «such as theologian»

What is offered, as far as philosophy is concerned, is a few rather arbitrarily selected reflections such as a theologian must undertake if he is in some degree to deal with his own set of problems.

Not exact matches

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.

East Eastern Christians see a dichotomy of God and creation Eastern theologians are largely unaffected by modernism Eastern theologians do not agonize over the existence of God Eastern theologians systematize the transcendent, the miraculous, and the mystical into their theology, without a concept of «supernatural» Eastern theologians have coherent and helpful answers for most practical spiritual problems (such as during bereavement) Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and bereavement counseling; thus they do not outsource religious problems to secular experts.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

In Tax for the Common Good, theologians and other authors look at what lessons the Bible may hold about matters such as the purpose of tax, how governments should apply it, how companies and individuals should pay it and what they should expect of governments in return.

It includes non-Catholic Christians as well, such as Dr. Francis Collins, head of the Human Genome Project; Prof. Owen Gingerich of the Harvard - Smithsonian Center for Astrophysics; and the Rev. John Polkinghorne, formerly a professor of particle physics at Cambridge University, and now an Anglican theologian.

If a person thinks that nature is wholly corrupt, that there is no natural morality knowable by human reason, that grace completely supplants nature, that the basis of morality is the divine command and not the essences of things as created by God — and some Protestant theologians can plausibly be read as having said such things — then all bets are off.

As such, Walker's central challenge to process thought becomes his own theological struggle for coherence in a metaphysical scheme that denies what he affirms as fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppresseAs such, Walker's central challenge to process thought becomes his own theological struggle for coherence in a metaphysical scheme that denies what he affirms as fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppresseas fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppressed.

I'd hardly heard of theologians, and I certainly didn't think there were such things as women theologians.

The liberation theologian does not first work out questions of the nature of God and Christ and the church in one context, such as that of the academic community, and then apply these answers to the social situation.

Third, many women theologians are using insights and practices from feminist theology in order to address broader social and ethical questions confronting the church, such as globalization, care of the earth, and the shifting patterns of work and family.

That most theologians, even those whose social location in the white North American middle class, verbally support efforts to achieve the changes needed in our society to make some minimum of justice possible elsewhere, such as in Latin America, is already a testimony to the power of the gospel.

From our analysis here, post-conservative theologians and popular expressions of such in some emergent - type movements, insofar as these still place priority on the experience of the individual and in the present over traditions, are still liberal.

Thus, instead of emphasizing aseity, or self - containedness as well as sheer self - existence, as God's essential nature, such theologians give the central place to love - in - action, which presupposes and entails relationships.

A remarkable «grandparent» generation of theologians such as Cornelius Ernst, OP., Herbert McCabe, OP., Fergus Kerr, OP., and Nicholas Lash, together with others in history, philosophy and literature, have led the way into widespread participation in university life.

But such a God can not be apathos as classical theologians maintained.

More sophisticated theologians have qualified this outrageous notion by saying that God can do nothing which is irrational, such as make square circles, or which is contrary to God's own nature and purpose, which are assumed to be good in some ultimate sense, and therefore that God can not engage in genuinely evil acts.

In an evolutionary perspective, however, the issue of evil is so complex that to say that evil has its origin in God means something very different from what saying this means in nonevolutionary theologians such as the above.

While the traditional ontology of a theologian such as Tillich tends to resolve the paradox of Christian faith, Altizer's dialectic intensifies it.

This can be said of theologians such as William Hamilton, Harvey Cox, Paul van Buren, the «Mainz radical» Herbert Braun, the late Paul Tillich, and many of those who follow and comment on the works of Friedrich Gogarten and Dietrich Bonhoeffer.

Reinforcing in advance the claim I have put forth at the end of Part Two, Hartshorne went on to point out: «Just as the Stoics said the ideal was to have good will toward all but not in such fashion as to depend in any [221] degree for happiness upon their fortunes or misfortunes, so Christian theologians, who scarcely accepted this idea in their ethics, nevertheless adhered to it in characterizing God.»

For example, a theologian may assume that modern knowledge leads us to conceive the universe as a nexus of cause and effect such that total determinism prevails in nature.

Most theological formulations take as their starting point statements that have been sanctioned by the community in which the theologian's perspective has been nurtured, statements such as creeds, confessions, scriptures, or the fully articulated systems of past theologians.

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.

What the theologian thus chooses functions for him as a natural theology, but it is rarely subjected to the close scrutiny that such a theology should receive.

Just as the Stoics said the ideal was to have good will toward all but not in such fashion as to depend in any degree for happiness upon their fortunes or misfortunes, so Christian theologians, who scarcely accepted this idea in their ethics, nevertheless adhered to it in characterizing God.8

Moreover, these problems are such that the theologian may be able to say something about them which will be relevant to the whole enterprise of Christian thought and communication, as this is focused in the preaching office of the minister.

For one, our most notable theologian was Reinhold Niebuhr, whom you have rightly honored over the years and who is still celebrated as such in the church's fiftieth - anniversary literature.

Non-Russian Orthodox such as the Greek Zizioulas and the Romanian theologian Dmitru Staniloae have also had wide influence.

For such as me, Kierkegaard the humorist — or novelist, or aphorist, or ironist — possesses an unquestioned eminence, whereas Kierkegaard the philosopher — or theologian, or pietist, or polemicist — cuts a far more equivocal figure.

But leading canonists and theologians assert the right of civil courts to pronounce the death penalty for very grave offenses such as murder and treason.

This is in part due to the influence of 20th - century theologians such as Paul Tillich, Rudolf Bultmann and Jürgen Moltmann who have argued persuasively against viewing eschatology in personal terms.

The fact that these principles have such great similarity to principles of obligation found in other religions and philosophies has led many theologians to believe that what is unique about Christian principles of obligation is not so much their context as the particular view of the world that follows from the metaphors and stories which surround them and which are found in the Christian drama.

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.

Acknowledged in the preface, the British theologian and author of the influential Theology and Social Theory (1993) is recognizable in such Milbankian phrasings as «non-identical repetitions» and in the author's mention of Soren Kierkegaard.

Eighteenth century theologian Jonathan Edwards said that human nature is «very lazy» unless it is «moved» by holy emotions such as anger.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

The impact of such groups should be understood as a significant sign of the times for the new generation of Latin American liberation theologians.

Weil would not be in the camp of confessional theologians, such as George Lindbeck, nor of those theologians who follow Heidegger, nor of process theologians.

Much less can be claimed by way of consensus in this area, since not all contemporary theologians are convinced that it is necessary to reconceive the idea of God along process lines (i.e., as suggested by the philosophy of Alfred North Whitehead as well as by thinkers such as Teilhard de Chardin).

Applegate does not argue that Beecher, in the midst of such tumultuous times, was especially innovative as a preacher, politician or theologian.

While mission historians such as Gustav Warneck, John Foster and Kenneth Scott Latourette argued that mission should be included within church history, a small minority of theologians also suggested that it be placed within systematic theology.

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.

The nemesis of American Protestantism is not the churches per se nor theology as such; it is the theologian.

Asian theologians such as Wesley Ariarajah, Tissa Balasuriya, Kosuke Koyama, Lynn de Silva, and Aloysius Pieris have found a dialogue with Buddhism both necessary and valuable for their own reflections on Christian faith.

I would suggest that the biological analogue of the brain's lateral specialization can be a useful hermeneutic tool in understanding the lives and contributions of such complex theologians as Paul, Augustine and Aquinas (not to mention Ignatius of Antioch or Martin Luther).

Any person who is referred to by such sobriquets as «the Catholic Barth,» «the most cultured man in Europe,» «a modern church father» and «Pope John Paul II's favorite theologian» is certainly someone to be reckoned with on many theological fronts.

Theologians such as Tom Driver resisted efforts to reduce drama to «tools» which were available for «use» in speading a message or «selling» Christian doctrine.

This conception of just war was passed to the early modern age and known and used by such theorists as the Neoscholastics Vitoria, Soto, Molina, and Suarez, by the Protestant Reformer Martin Luther, the Puritan theologian William Ames, the theologically trained jurist Hugo Grotius, and others at the dawn of the modern era.