Sentences with phrase «theological orthodoxy»

Inconvenient facts, such as the affability of an Opus Dei source, or the theological orthodoxy of the Holy Father, are dismissed.

But not even this specification sufficiently narrows the meaning to make definition possible, and if one wanted to, one could list a range of possible meanings of the phrase along such lines as these, moving slowly from conventional atheism to theological orthodoxy.

While some are entirely respectable academically, few are in the first rank, and in some cases academic excellence takes a back seat to theological orthodoxy.

However, he affirms that Christianity is broader and more flexible than any theological orthodoxy.

Theological orthodoxy is one thing; it is quite another to embalm Christianity in the form of nineteenth «century American Protestantism.

Whatever theological orthodoxy may have to say about creatio ex nihilo (creation out of nothing), the Hebrew scriptures see it as bringing order out of chaos.

I would in no way minimize the immense significance of his treatment of sin, but I believe he spoke of it in the light of the shallow moralism of both theological orthodoxy and liberalism, and as one part of the task of relating Christianity to the twentieth century.

He believed this loyalty was to be found in the past, in the wilderness period, and in addition to theological orthodoxy he thus instituted an ascetic mode of life (no drinking of wine, no holding of property, a nomadic existence) in order to restore the conditions under which Israel lived in the desert, which were favorable to loyalty to the one God and which were also a witness to confidence in God.

The very superficial epidermis of the cross-section of Christianity is a theological orthodoxy, but beneath that the flesh of Christianity is not very theological in an articulated way and it is not very orthodox.

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.

Well, it was a turbulent time in history, but Calvin's off - with - their - heads approach to theological orthodoxy doesn't do much for so - called Calvanism.

I'm also well aware that this is a somewhat unorthodox view, but it's honest — and I have no interest in or intention of trying to climb back into the box of theological orthodoxy.

He argues that Millet's approaches to theosis are «expressions of a straightforward theological orthodoxy.»

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

Whether his mix of theological orthodoxy and evangelical piety centered in unmediated grace has a future in the Episcopal Church of this country is, to say the least, uncertain.

Nevertheless, whatever loosening of religious demands or of theological orthodoxies may have taken place among dispersed Jews, Jewish nationalism continued unabated, and not until the highest levels of the prophetic teaching had been released from it could religion become a matter of free, personal choice, determined not by racial stock or national allegiance but by individual conviction

Not exact matches

We need a functional standard of orthodoxy: one supple enough to do justice to the sorts of nuances Griffiths introduces, but one real enough to help us understand when theological speculation, novelty, and critique undermine rather than enrich the faith of the Church.

Theology Without Boundaries: Encounters of Eastern Orthodoxy and Western Tradition by Carnegie Samuel Calian Westminster / John Knox Press, 130 pages, $ 14.99 paper Calian, President and Professor of Theology at Pittsburgh Theological Seminary (a Presbyterian school), has written a book intended to acquaint Western Christians with the ecumenical contribution of Eastern Christians.

As David noted, we can use «orthodoxy» to support just about any theological position that suits our sectarian fancy.

Braaten's critics charged that his antiwar enthusiasms led him to violate the Lutheran distinction between law and gospel (he still doesn't think so), but his overall theological perspective clearly placed him in the «evangelical catholic» camp of Lutheran orthodoxy.

The theological tendencies of such people run the gamut, from the likes of retired Episcopal Bishop John Spong, who rejects Christian orthodoxy root and branch, to certain types of conservative Protestants, who claim «no creed but the Bible.»

His argument in past articles that it is a good thing that the Evangelical Lutheran Church in America ordains women flies in the face of church unity, orthodoxy, and good theological thinking.

, we wrote: «Throughout the 1970s, 80s and 90s Faith movement carried the flag in the UK for [orthodox] doctrinal catechesis... made [even less fashionable] by our calls for a real development of doctrine and theological expression... There are now many voices championing orthodoxy... [which] are greatly to be welcomed.»

Doctrinal orthodoxy and loyalty to the Magisterium were not fashionable causes, and they were made less so by our calls for a real development of doctrine and a theological expression of Catholicism to revindicate orthodoxy in the age of science.

Because he rooted his new political realism in his own theological conversion — his new meditation on the wisdom and trustworthy observations of Augustine — Niebuhr called the new movement he called for by the theological name, Renewed Orthodoxy or Neo-Orthodoxy.

Whereas Orthodoxy made belief (doxa) its starting point, and Reform Judaism put ethical monotheism atop its theological pedestal, Conservative Judaism's worldview emanated from a specific assumption about the social nature of Judaism.

My hope is not for the removal of conflict, but for the elevation of dialogue, for the kind of substantive historical and theological engagement that has always been central to the cultivation of a vibrant Christian orthodoxy.

The theological imperialism of the protesters — demanding that the statement say exactly what Lutherans have traditionally said about «faith alone,» law and gospel, simul iustus et peccator (at the same time justified and sinner), etc. — might give the impression that they represent hard - core orthodoxy.

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.

The renewed emphasis on religious orthodoxy has been associated with a vigorous upsurge in theological education, in the growth of church - controlled schools, and in concern for religion in public education.

There are many reasons for this, including the historical failure of any of the various theories to compel enduring universal consent, a general sense that we blaspheme against the sheer mystery of God by witnessing to the glory of God's actions with a cocksure orthodoxy, and a philosophic climate characterized by a profound skepticism about all metaphysical or theological attempts to probe rationally the truth of things.

According to such thinking, any attempt to formulate a theological perspective according to Whiteheadian — or any — thought is to continue the confusion and frustrate the return to a peaceful Christian orthodoxy.

«2 The diversity which Henry, as one of modern evangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic constituencies.

David Hart has noted that there is a long theological tradition, particularly in Eastern Orthodoxy, that «makes no distinction, essentially, between the fire of hell and the light of God's glory, and that interprets damnation as the soul's resistance to the beauty of God's glory, its refusal to open itself before the divine love, which causes divine love to seem an exterior chastisement» (The Beauty of the Infinite, 399).

But I would like to (a) offer a theological explanation for why I believe more and more Christians, especially evangelicals, may well be attracted to Orthodoxy in the 21st century, and (b) explain why more and more Orthodox need to become more evangelical.

By 1979 a very different theological project was undertaken — the attempt to recover classical ecumenical orthodoxy amid postmodern cultural consciousness.

Growing religious diversity and the loosening of confessional orthodoxy have meant that Americans can no longer expect to deal with public political questions from a common theological perspective.

If you were to ask these Russians about the theological issues that differentiate Orthodoxy from the West, few would be able to give a coherent response.

Christians committed to the historic doctrines of Christian orthodoxy rejected this theological position.

Co., 1978); Thomas C. Campbell and Yoshio Fukuyama, The Fragmented Layman: An Empirical Study of Lay Attitudes (Philadelphia: Pilgrim Press, 1970); James D. Davidson, «Religious Belief as an Independent Variable,» Journal for the Scientific Study of Religion 11 (1972): 65 - 75; James D. Davidson, «Religious Belief as a Dependent Variable,» Sociological Analysis 33 (1972): 81 - 94; James D. Davidson, «Patterns of Belief at the Denominational and Congregational Levels,» Review of Religious Research 13 (1972): 197 - 205; David R. Gibbs, Samuel A. Miller, and James R. Wood, «Doctrinal Orthodoxy, Salience and the Consequential Dimension,» Journal for the Scientific Study of Religion 12 (1973): 33 - 52; William McKinney, and others, Census Data for Community Mission (New York: Board for Homeland Ministries, United Church of Christ, 1983), part of a denomination - wide study of census data relevant to each congregation in the United Church of Christ; David O. Moberg, `' Theological Position and Institutional Characteristics of Protestant Congregations: An Explanatory Study,» Journal for the Scientific Study of Religion 9 (1970): 53 - 58; Wade Clark Roof, Community and Commitment; Thomas Sweetser, The Catholic Parish: Shifting Membership in a Changing Church (Chicago: Center for the Scientific Study of Religion, 1974).

The line between orthodoxy and heresy has developed over time and through theological conflict, and the line between heterodoxy and heresy is blurry.

Finally, there are those in varying degrees like Rowan Williams who inhabit mainstream orthodoxy, though without appealing to one dominant theological voice; they engage in intensive conversation and critical discourse and appreciate the «celebratory» mode; their main concern is not so much cognitive coherence or invulnerability as fulfillment of a range of complex responsibilities within academy, church and society.

Yet in other respects — notably our ecclesiastical diversity, the freedom of the Church from state control, and the predominance of liberalism and fundamentalism rather than the new orthodoxy as the prevailing theological climate — our situation is different, and it will sharpen the discussion to keep it within such bounds.

Since when have the historic Christian creeds, recognized for centuries as the theological articulation of Orthodoxy, included a word about the issue of gay marriage?

My argument is that the early church has defined the theological issues and set out the limits of orthodoxy.

While my point of reference historically and theologically is the early church, most evangelicals make their historical and theological criterion in a much later time, say with the Reformation, with seventeenth - century orthodoxy, with Wesley, or with nineteenth - century Princetonian theology.

You will look long, hard, and futilely to find in His Holiness any serious analysis of the Pope's ground - breaking nuptial theology of the human body, or his emerging feminism, or his intense ecumenical outreach to Orthodoxy and the Reformation churches, or his commitment to a theological dialogue with Judaism unprecedented in nearly two thousand years, or his refocusing of Catholic social doctrine, or his passionate interest in the universality of sanctity in the Church, or his dialogue with atheist and agnostic philosophers and scientists, or his commitment to the «method of persuasion» in a revitalized Catholic evangelism, or his millennial sensibility.

However, when theological education's focus is on «orthodoxy,» the relation between theory and practice seems to be treated as though it were precisely what the first view rejects.

Perhaps this is the force of Stackhouse's contention that theological education must focus on «orthodoxy»: it must not focus on those theories about God certified once and for all to be «right» or true, but instead must focus on the ongoing task of testing our theories about God to get them as «straight» or as «right» (orthos) as we can.

Thomas Hopko, dean emeritus of St. Vladimir's Orthodox Theological Seminary, is one of the most knowledgeable American experts on Orthodoxy today.