Sentences with phrase «such theology»

Such a theology becomes biblical when the methods are used in dealing with the biblical record.

In this issue Fr David Barrett offers a «constructive critique» of such theology.

The study brings out and develops such theology and so gives us a good opportunity to discuss ideas which have made and are likely to continue to make a big impact upon the Church.

Such a theology can easily become distorted into a grim and dutiful legalism, shaping its followers into resolute «true believers» who respond to God more out of fear and dread than from gratitude and joy.

Such a theology should be relational in character since «the priority of the relational» makes the ultimate test of faith one's life and not one's label.

Ernst Troeltsch argued that such a theology was also rich in implications for the understanding of the self.

If such a theology of history existed, it could do much to remedy the sad state of the church of which Metz wrote so movingly.

Such a theology strains the meaning of «political», but it can and should conform to all those features originally proposed in the characterization of political theology by Metz, Moltmann and Sölle, and it carries forward its essential spirit.

Under such a theology, sexuality will be understood as intrinsic to the divine - human connection, as one of the great arenas for celebrating the Source of Life.

Such a theology will be the one which is capable of inspiring and impelling Christians to live creatively and positively for God and their fellow humans.

If there is any action (or ethics) that emerges from such a theology, it is fairly arbitrary and does not proceed out of interior soliloquy at all, but comes rather in response to surface stimuli.

There is no biblical basis for such a theology.

It is possible for such a theology to develop a positive attitude to other religions and cultures.

So the eternity of particles would be consistent with such a theology.

Aidan Kavanagh reminds us that such theology, «which we most readily recognize and practice -LSB-,] is in fact neither primary nor seminal but secondary and derivative.

Rather, he suggests features of such a theology by playing off of the strengths and weaknesses of his polar extremes.

In fact, some current ways of doing theology may actually present obstacles to the construction of such a theology.

Not having such a theology of inspiration and interpretation, when Enns is wrestling with the concept of a historical Adam he strays from the doctrine of original sin, which teaches that original sin is passed on by generation, and allowsfor an interpretation that «all have sinned» through imitation or accident or, worse still, because we were created that way.

Fr Edward Holloway (1918 - 99), meditating on his mother's intuitions - she would say, inspirations - developed just such a theology.

But because of his failure to understand why such a theology in its various forms has appeared, he is unable to see any other solution than a «return».

In such theology, the chain of events is this:

Sanders found little evidence for such a theology.

To answer this question adequately would require setting it in the context of an entire theology of culture, but we can briefly indicate the primary points of such a theology and how it would encompass a theology of aesthetics.

That Judaism has no such theology is due not to any incapacity or lack of development in its thought, but to the fact that Judaism has from the beginning a different conception of God; He does not in any sense belong to the world of objects about which man orients himself through thought.

Whatever may be a man's theology of the Word as Truth complete and valid and final apart from all human grasp of it, the fact is, he can not employ such theology as a working principle for preaching.

Such theology of nescience scandalises and shakes the faith of many in the Church, subverting the renewal of devotion fostered in new communities and movements.

The grace that is an unmerited gift, and transforms the mere human to a child of God by a process of sanctification, has no place in such a theology.

Paul was an occasional theologian; if he is the one setting the standard and the scope of such theology, it is high enough and wide enough for all of us.

My contention is that this phrase will prove to be an important term in any adequate Christian theology insofar as, on either construction, it expresses a concept indispensable to the foundational assertions of such a theology.

Such a theology would continue in the succession of those who have affirmed the experience of the new life in Christ.

Whether this book offers any basis for such a theology is for the reader to decide, but that is what I am after.

«Misery loves company» becomes the unspoken motif of such theology.

The theologian Christopher Morse has developed such a theology for the Church amidst its current status confessionis.

Such a theology will ask that we be more concerned for the transformation of persons and society than for the growth of church membership or the numbers of those who say they believe in Jesus.

The Faith movement, of course, does offer such a theology.

Such a theology «does not stop with reflection on the world, but rather tries to be part of the process through which the world is transformed».

Such a theology can dialogue creatively with typical theology in order to formulate a more coherent, adequate articulation of Christian belief.

In concluding this chapter we must ask whether personal and impersonal models in such a theology as Tillich's could be considered complementary.

Whether such a theology will ultimately find more acceptance among scholars and believers than the «substance theologies» of the past can only be tested by the passage of time.

Such a theology would be open to the positive values in the different religions and persuasions in the world.

Such a theology is my goal.

But such theology is essentially biblical interpretation; and biblical interpretation must begin with correct exegesis, lest by misunderstanding biblical authors I misrepresent God; and correct exegesis is exegesis that is right historically.

Implying that all of creation is ordered from the top down, such theology can justify oppressive political and social systems.

«Such a theology,» he writes, «calls for a sensitivity that can respond creatively to vibrations coming from the depth of the human spirit outside the familiar realm of everyday life.»

Practice (or praxis) is central to liberation theology; such theology seeks to be part of the historical political project of liberating the oppressed.

This approach did not escape unscathed; other Jewish missionary enterprises labeled Our Hope's «Messianic Judaism» as outright «Judaizing,» declaring that such theology was «unscriptural, mischievous and dangerous.»

But because such a theology begins with the human quest for the divine rather than with God's own self - manifestation, it is susceptible to the misdirection which I think Percy's later work suffers from.

Such a theology of discernment combines both word and deed, operating with a sense of holistic mission.

In retrospect, Chris admits that a similarly woolly answer might equally have been delivered by a liberal Protestant minister (and he knows plenty of Catholics who disavow such theology).

Yes, in that such a theology would affirm precisely the need of each to hear the other and to be transformed through what one hears.