Sentences with phrase «theologian as our tradition»

It's a particularly fitting question for a Reformed theologian as our tradition is one that relishes in God's sovereignty — all things are under God's authority.

Not exact matches

The theological obtuseness of the Roman court theologians (Cajetan partly excepted), the inability or unwillingness of the Roman authorities to appropriate their own best ecclesiological traditions, and the unlovely influence of financial politics on the handling of the doctrinal issues all played a considerable role, as did Luther's impatience and anger, his inability to take stupid and inappropriate papal teaching at all calmly (perhaps because his own early view of the papal office was unrealistically high), as well as his tendency to dramatize his own situation in apocalyptic terms.

Generous orthodoxy also means that one embodies biblical virtues as a theologian and as a biblical scholar as one encounters those who come from other traditions.

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.

The theologian must take the Catholic tradition that has resulted from the guidance of the Spirit as his authoritative guide.

If you are a theologian of the Catholic, Lutheran, or Holiness tradition, you can wrap your head around the practicalities of the «Inner Light» by thinking of it as «prevenient grace».

(To obviate all misunderstanding, I must explain that I am using this term in the sense frequently given it by Anglo - Saxon theologians, who see «radicalism» as rooted in the tradition (Bishop Robinson, the death - of - God theologians).

In a combative interview with the BBC, Patten described Benedict as «the greatest intellectual to be pope since Innocent III,» a «world class theologian,» who had a «really important message about the Christian roots of civilization in this country, and in Europe, and the way in which we can become more self - confident in asserting those Christian traditions.»

This is also seen in the difference between those who see Jesus as in some way embodying a universal principle, as is the case of theologians in the tradition of Schleiermacher, and those, like the great Swiss theologian Karl Barth, who stressed that humans can in no way sit in judgment on God's revelation.

It was in this spirit of mediating tradition with the challenges of the twentieth century that the forty - two - year - old Dubois, recognized as a gifted theologian and scholar of Thomas Aquinas, was tasked by his superiors with strengthening the Catholic presence in Israel.

But, like pacifism itself, this absolutist interpretation of the right to life found no echo at the time among Catholic theologians, who accepted the death penalty as consonant with Scripture, tradition, and the natural law.

I personally identify as a theologian and minister in the Reformed tradition and usually not just a Calvinist (though I do love much of Calvin).

Born in 1837, Abraham Kuyper was a major intellectual figure in the Dutch Calvinist tradition for many years before his death in 1929: a theologian, pastor, newspaper editor, and statesman who founded the Free University of Amsterdam and served as Prime Minister of the Netherlands from 1901 - 1905.

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.

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

And my impression (as a nontheologian venturing beyond his competence and willing to be corrected) is that, despite ample encouragements from theologians in the liberal and neo-orthodox traditions, what we are calling liberal Protestantism has not exploited those resources within its own tradition that justify or even demand a positive theology on this point.

But those tasks can be classified broadly into two groups: those in which theologians want to regard themselves as doing something special and unique and those in which they wish to affirm community with other religious traditions.

The feminist theologian approaching this question faces an additional dilemma insofar as the religious narrative of the Western introspective confessional tradition grounds identity in culturally «feminine» terms.

Any attempt to break loose from the path set out by Schleiermacher and to find a way in which to make the transcendent God our subject, rather than some aspect of ourselves, could be called an apophantic theology, standing as it does in that tradition of paradox or dialectic that marked the Cappadocian theologians and has always been a part of the theological tradition.

But as an introduction to the Great Tradition, the sort of thinkers who (in all cases except perhaps Schleiermacher) adhere to the sort of «mere orthodoxy» we are fans of around here, The Great Theologians is the best of its kind.

My interest in Barth as moral theologian suggests to me that his interpretation of the Reformed tradition (as equally concerned with God's glory and the free action of creatures) was deeply important in his theological growth.

If he is arguing as a systematic theologian, with a sense of both Scripture and tradition, he should have no doubt that the reality and the essential importance of Eucharistic presence is central to Christianity even though each and every Christian might not agree.

They usually are content to demythologize it.11 Here again, if one makes the opposite judgment as a systematic theologian, based in Scripture and tradition, that belief in the resurrection of Jesus is not only necessary to Christian faith, but one of its most distinctive and important elements, one may find it possible to express that belief in Whitehead's understanding of the person.

Under these circumstances theologians and philosophers of the western cultural tradition leaned more and more on the doctrine of an immortal soul as an expression of the Christian hope.

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.

Her concern to sustain certain benefits of Christian belief without preserving the foundational commitments of that belief links Murdoch to that great tradition of Romantic theologians and poets — figures such as Friedrich Schleiermacher, William Blake and Ralph Waldo Emerson.

Utilizing various theologians, as well as other traditions, Trotter presents a strong case for hope as a critical aspect of Christian faith which has too often been relegated to obscurity or simply neglected.

Only in a tradition where adults continue to refer to the family life of individual church members as «the Christian home» would pastors, educators, and theologians have continued to believe for so long that parents are more important than the church is to the faith of children.

We must hold them in mind as background to the main task, which is to explore the interaction of theologians and human scientists as they seek to formulate a new concept of civil society which can draw traditioned communities and other human associations into a larger covenantal bond.

«For neo-scholasticism, everything found its place in the «system», but Ratzinger was instinctively aware that truth is more than any system of thought could encompass -LSB-...] His methodology is to take as his starting point contemporary developments in society and culture, then he listens to the solutions offered my his fellow theologians before returning to a critical examination of Scripture and Tradition for pointers to a solution.

The point is that he does not need modern philosophy to establish his epistemology; he finds it already in Scripture and in his tradition as a Reformed theologian.

In general, this is a concern much more of process theologians, that is, of Christians influenced by Whitehead, than of the followers of Whitehead in other fields, such as philosophy, who may not be shaped by the biblical tradition.

Though as a Protestant theologian, he was naturally inclined to give Catholic progressives the benefit of the doubt, Lindbeck nonetheless found himself appalled by the extent to which the progressives «appealed to the Council to justify their own loss of faith, their mindless capitulation to modernitas, their devious and unacknowledged departures from what is essential, not only to the Roman tradition, but to Christianity itself.»

It is difficult to see how Whitehead's own understanding of God is in any positive way in continuity with any metaphysical tradition, and as to its symbolic meaning, Christian theologians, other than the Whiteheadian faithful, have either been unable to understand it or have judged it to be atheistic.

Favorably quoting a theologian who refers to the Pope as a «liturgical pluralist,» Rocca goes on to say that Benedict is «leading his church forward in the spirit of its oldest traditions.»

Athanasius (and the theologians in the Nicene tradition who followed him) sought to explain the «begottenness» of the Son in a way that avoided the sterility of Arius's Silas Marner - like God as well as the crass literalism derived from Greek mythology.

But the denomination does have the right to ask of the theologian as teacher and scholar that he deepen his own response to its confessional heritage, and that he help the denomination to respond more profoundly to its tradition.»

Although they cite the Baptist theologian Timothy George in a way that shows his awareness of the ground - breaking work of the World Conference on Faith and Order at Montreal in 1963 on «Scripture, Tradition, and traditions,» Noll and Nystrom make no systematic use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth century.

The term ressourcement is often associated with a Catholic renewal movement led by theologians such as Henri de Lubac and Yves Congar, who sought to return «to the sources» of the Christian tradition.

As a process theologian I do believe that this tradition can contribute insights to the development and enlargement of political theology.

In Wales, Rowan Williams is a poet as well as a theologian who often engages with literature, Donald Allchin is in deep dialogue with poets in many traditions, and Oliver Davies, having ranged through German, Russian and Welsh literature as well as Meister Eckhart, is now engaged on a major work of fundamental and systematic theology with a strong literary dimension.

As a Catholic theologian, I find this situation abhorrent and unworthy of the richness of the Roman Catholic traditions that have nourished me.

Process theologians generally prefer the tradition of John Duns Scotus, which holds that God predestined the person of Jesus as the crowning of creation and as the total manifestation of his love, regardless of whether man sinned.

Thus, I'm opposed to theologians who advocate Gaia worship (which, for the uninitiated, means substituting feminist ideology for the apostolic tradition as the touchstone of Christian orthodoxy), but I don't think there's the remotest need to worry that they'll have any influence over the future of Christianity.

These cultural codes and their corresponding traditions are valuable resources for indicating and validating the kind of data upon which womanist theologians can reflect as they bring black women's social, religious, and cultural experience into the discourse of theology, ethics, biblical and religious studies.

Referencing a text by the 18th century American theologian Jonathan Edwards, the work meditates upon an American orthodox theological tradition which perceives the natural world as clear evidence of the Divine and as a series of sequential «images», each of which is pre-figured in the bible.