Sentences with phrase «such theological works»

But the upsurge of interest in his work has made it clear, on the basis of such theological works in Chinese as The True Meaning of the Lord of Heaven of 1603, that Ricci was and remained an orthodox Catholic believer, whose very orthodoxy it was that impelled him to take seriously the integrity of Chinese traditions.

Not exact matches

Given the difficulties of really working through such an issue within the synod, the seminary faculty took refuge in a second answer to the authority question: What was binding upon the synod's pastors and theological professors was the collection of Lutheran Confessional writings from the sixteenth century (gathered in the Book of Concord).

What finally emerged in the summer of 1518 from this frantic rethinking — recall that Luther was trying to work through the theological issue while at the same time explaining to the world why he shouldn't be burned at the stake for heresy — seems to have been shaped primarily by reflection on texts such as Matthew 16:19: «Whatever you loose on earth is loosed in heaven.»

Evangelicals who are receptive to and seek to appropriate the work of such writers as Alasdair MacIntyre, Charles Taylor, Nicholas Wolterstorff, and others also direct theological reflection in the same tidal movements as postliberalism.

One misses in Allison's work the theological and hermeneutical depth of a figure such as Brevard Childs.

Her Understanding Early Christian Art has served as a fine introductory text to the field, while other works, such as Face to Face: Portraits of the Divine in Early Christianity, tackle the complex theological problems surrounding the Christian desire to portray the divine.

I honestly have never met a single Christian who believes themselves to be «good» and not sinful / evil, such as yourself, in my years working with Churches and even in theological circles.

But Frei saw the point early on, and his work remains the deepest probing of the theological implications of such approaches.

That such ecclesiological themes have deeply affected my own thinking and theological work should be self - evident.

This frank admission of mine may lead scholars like Kiimmel to conclude that objective scholarly work is excluded by such a presupposition belonging to theological orthodoxy.

Such efforts represent the sort of sociopolitical praxis that can realistically shed light on theological reflection for those who work with the heritage of liberation theology.

As it enters its third decade of life, COCU is working consciously to foster such togetherness, in theological agreement, in ministry and mission and in congregational life.

There is a massive amount of biblical and theological work to be done simultaneously with our practical response to such pressing issues as global hunger.

This book not only deals with preliminary issues surrounding Luke and Acts such as the context of Luke and Acts in the canon of Scripture, and the unity of authorship for Luke and Acts, but also deals with numerous theological themes and issues in Luke and Acts such as salvation, the person and work of Jesus Christ, the coming of the Holy Spirit, the ongoing role of Israel and the Law, and the beginnings of the church.

Such exploratory questions about core Christian teachings reflect an Emergent trait that disturbs critics who see the bogeyman of theological liberalism at work.

In such a short book, Merkle can not be faulted for failing to include all the sources of Heschel's life and work, but apart from rabbinic tradition» the legal foundation and theological speculation that shaped and shapes Jewish life» he can not be understood.

The theologian can not as a theologian enter upon detailed discussions of the interpretation of the modern scientific world view and its relevance for theological assertions, but he can and should show the need for such discussions and their significance for his own work.

The work of Evangelicals and Catholics Together has continued unabated over the last twenty years, issuing documents pertaining to theological questions (such as the nature of justification) as well as those affecting the proper ordering of society (such as the rights of the unborn).

His theological works remain a source of inspiration not only for his vivid exposition of profound issues, but also for the well - turned phrases such as «cheap grace» or «world come of age.»

Critical scholarship — not only historical critical scholarship, but also newer approaches to the Bible using critical theory — has pressed our understanding of the texts and traditions of ancient Christianity to the point where organized Christianity, if it were to be guided by such work, would have to begin to rethink some of its basic theological commitments.

To be mentioned also are the work of theologians such as Karl Rahuer in his Theological Investigations, and specialized historical studies, often by Catholics like Hubert Jedin, Otto Herman Pesch and Vinzeng Pfnür, on the Reformation period and the Council of Trent.

At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the Modern World (1925) in line with these earlier works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.

«I would think a more adequate line of theological exploration than Altizer's would entail the working out of an understanding of Christ and God that views them in a framework of process, but understood in such a way that process involves cumulative enrichment and fulfillment and not simply dialectical reversal.

At any rate, among such people as David Burrell, Stephen Crites, Samuel McClendon, Donald and Walter Capps, James Wiggins, John Dunne and, in a different way, Richard R. Niebuhr and William Lynch, it is a concern with concrete, ordinary experience that for some has meant a renewed interest in religious autobiography — Paul's letters, Augustine's Confessions, John Woolman's Journal, Kierkegaard's writings, the theological work of Teilhard de Chardin, Bonhoeffer's Letters and Papers, Dorothy Day's autobiography and so on.

Thus, to sum it up, I should think that a more adequate line of theological exploration would entail the working out of an understanding of Christ and God that views them in a framework of process, but understood in such a way that process involves cumulative enrichment and fulfillment and not simply dialectical reversal.

Moved by these concerns, in awareness of such needs, pastors and teachers of theology, administrators and boards of theological seminaries and now groups of these gathered loosely around a staff of inquirers with their advisers have undertaken for a brief space of time to examine their work and to ask large and small questions about its adequacy and improvement.

His major writings have examined such serious theological topics as the doctrine of God, the doctrine of Scripture, the work of the Holy Spirit, Puritan theology, and the personal applications of Reformed theology for everyday life.

Aware of such dysphoria, theological schools have long been working overtime to remedy it.

Such background information may help us to appreciate the extent of the struggle the idea of revelation in Catholic theology has undergone in order eventually to be liberated, especially through the work of the Second Vatican Council, from association with theological schemes that tended to narrow its meaning unnecessarily.

Though not his latest book, How to Know God is his most explicitly theological work and serves as an exemplar of how a version of Vedanta Hinduism (introduced to the West by such exponents as Swami Vivekananda and Paramahansa Yogananda) has been made popular and accessible.

Any such development will also need to be based on a new theological synthesis that refocuses our understanding of transcendence and immanence in the works of God.

Even such extensive works as the Gifford Lectures have been found wanting by the present generation of theological students, who may be put off by the dogmatic flavor of them, preferring works less overtly theistic and christological.

It is for practical reasons and not only theological ones that he stresses the importance for ecumenism of the Life and Work programs for justice, peace and the integrity of creation (as well as, to mention other topics of importance to him and his audience, the «celebration of diversity» and the need for an «ecumenical hermeneutic» to satisfy doubters that there is such a thing as the «apostolic tradition» to which ecumenism must be faithful).

That it is such a responsible and illuminating study is due largely to Morrissey's solid understanding that it is Voegelin's theory of consciousness, presented and assessed here in detail in its development and refinement, that provides the key to appreciating the theological dimension of Voegelin's philosophy and the basis for working out what Morrissey calls «the principles of a Voegelinian theology.»

Noting the theological work of Metz and Pannenberg in particular, he argues that a new concept of God is evident in this work that recognizes the socially constructed character of all conceptions of the divine but nonetheless asserts the utility of such symbols because of their emphasis on community and reconciliation.

The work of Paul van Buren says something about the rather strange sense of community that one finds in the death of God group that two such different personalities as van Buren and Altizer could have a common theological vocation.

The theological debate was between those who believed that the world was so perfectly constructed that God never needed to intervene in its working and those who believed that such interventions, miracles, occurred.

Thomas Chimes: Early Works (1958 - 1965), 2009 Text by Lisa Saltzman 56 pages, Hardcover Published by Locks Art Publications ISBN: 978 -1-879173-41-5 «Developing, in these formative paintings, a visual style indebted to the palette and compositional structures of such modernist forefathers as Marsden Hartley and Henri Matisse and emboldened by the stenographic proto - abstractions of such New York School predecessors as Jackson Pollock and Mark Rothko, Chimes systematically put forth a series of paintings that pressed such experimentations with the limits of figuration into the realm of the theological, the philosophical and the historical.

His work generates and inhabits interstices between apparent contradictory ideas such as construction and destruction; the theological and the technological; temporality and permanence; authoritarian control and organic spontaneity.

The show combines Pruitt's work from 1999 to 2017 with educational resources and community events, such as Sunday services organized by the Theological Seminary of University Zürich and theoretical discussions on Theory Tuesdays led by Zurich - based artist Philip Matesic.