Sentences with phrase «theological assertion»

But every theological assertion raises the question of the basis on which it is made.

Just so you know, «theology is dead» is a theological assertion.

Here Ogden places his second principle that «the sole norm for every legitimate theological assertion is the revealed word of God declared in Jesus Christ, expressed in Holy Scripture, and made concretely present in the proclamation of the church through its word and sacraments.»

In more Hartshornean language, the question is this: How does one reconcile the apparently restrictive theological assertion that God favors the struggle of the oppressed with apparently unrestrictive neoclassical assertions — for example, that God is «the subject of all change?

It is just an empty theological assertion and is indicative of dependency.

His theological assertions differ so profoundly from the dominant theological radicalism of our time, as well as from the neo-orthodoxy and liberalism of the recent past, that some have tried to write him off as an irresponsible eccentric.

He boldly maintains that theological assertions are not grasped merely by some blind «decision of faith.»

The truth of theological assertions should be decided by asking whether they faithfully echo Scripture, not whether God has blessed folk who have held them.

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.

Its theological assertions and implications are consequently quite significant.

If in earlier situations the standards of critical judgment that properly applied to foundational theological assertions allowed for appeals to authorities of various kinds to settle the issue of their credibility, for us today all such appeals can have at most a provisional validity.

Sooner or later, appeal must be made beyond all mere authorities to the ultimate verdict of our common human experience, which alone can establish the credibility even of theological assertions.

This means, then, that God must be asserted to be in some way the object of human experience, else the foundational theological assertions could never be established as worthy of being believed.

While Ogden insists that theological assertions must be judged according to their cohesion with their particular tradition's normative witness, he insists with equal vigor that each theology must also be assessed according to broader norms of truth not tied to particular religious traditions.

Not exact matches

Jaki's assertion that science and religion are consistent and that scientific analysis can shed light on both scientific and theological propositions is a bold one.

By and large, the majority of mainline theological ideologies make pretty strong assertions about there being one God, one way to heaven, and one path to follow.

Others disagree although I have yet to see a cogent and compelling theological case for their assertions (and I have read them all).

In regard to the nature of theological language, it would mean avoiding a position which limited meaningful or nonmythological theological statements to assertions about God's activity which apply universally.

But if, on the other hand, the metaphysical assertion that God is the subject of all change is conjoined with an assertion of the reality of oppression, then we can deduce that God favors the struggle against oppression, and that there are theological reasons for holding that some things are lawful and some not lawful.

The German theological world has been far less shaken than the English - speaking world by the changes in academic culture of the last decades: feminism, the hermeneutics of suspicion, the dismissal of truth - claims as disguised assertions of power.

What seems to be argued for implicitly in this tradition is the positive assertion, «I am a scholar; a scholar is one who pursues a specialized field; and since I am a theological scholar, what I am pursuing is a special field of theology.»

At the surface level of the texts they have bequeathed to us, we search in vain for psychological insights or any attempts to correlate theological or ethical assertions with human realities which we label psychological.

If the constitutive assertion of this witness, however expressed or implied, is specifically christological, in that it is the assertion, in some terms or other, of the decisive significance of Jesus for human existence, the metaphysical implications of this assertion are specifically theological in that they all either are or clearly imply assertions about the strictly ultimate reality that in theistic religious traditions is termed «God.»

For this assertion is not one without fundamental theological significance, a mere concession to the empirical facts of material change and decay.

To be sure, there is nothing new about the fact that the clear assertions or implications in scripture that God is really related to the world as Creator and Redeemer, and hence by experiences of love and care, judgment and forgiveness, create difficulties for theological reflection.

This leads us back to the «moderate» assertion that the service was not syncretistic because the clerics gathered to express moral, not theological, agreement.

The supposition that such a denial is called for has often made the assertion of the theological significance of Christ seem both harsh and false.

Because first - order theological argumentation does and must presuppose the second - order assertions that presuppositional analysis uncovers, such presuppositional assertions invariably shape the hermeneutical analysis employed in any first - order presentation of experiential data.

The theological term for this Christian assertion is «justification by grace through faith.»

There may well be earlier theological reflections on Paul's assertion that God's weakness is more powerful than what we typically understand as power, but I have not surfaced them.

In turn, the confession of faith loses the suppleness of living preaching and is identified with the dogmatic assertions of a tradition and with the theological discourse of one school whose ruling categories are imposed by the magisterium.

If we put in parentheses the properly theological work of synthesis and systematization that presupposes the neutralization of the primitive forms of discourse and the transference of every religious content onto the plane of the assertion or proposition, we then arrive at a polysemic and polyphonic concept of revelation.

So far this assertion is in harmony with the traditional theological standpoint.

Saying the universe began when God deliberately created it from nothing at all, is not a scientific assertion but a theological conviction about how God, man, and the world are related.

I was emmeshed in a fairly closed Evangelical Christian community, so it was particularly hard to break the shell there, composed of years and years of doctrinal teaching and the dripfeed of the assertion of theological authority.