Sentences with phrase «theological studies by»

In short, focusing theological study by attending to congregations necessarily entails a globalization of the frame of reference of theological study.

Not exact matches

Since young adults perceive evangelical Christianity to be... «unconcerned with social justice», it's a shame that more evangelical churches don't know about the Just Faith program, which provides «opportunities for individuals to study and be formed by the justice tradition articulated by the Scriptures, the Church's historical witness, theological inquiry and Church social teaching» (from jusfaith.org/programs).

But it was a very unsatisfying attempt — to have weighty theological questions determined by delegates who came together for a few days with little prior study of the issues, who were sometimes inclined to suppose that such questions admitted of «yes» or «no» answers, and who passed judgment after rather limited opportunity for discussion and debate.

This work may be most easily seen in the report of the Sixth Oxford Institute of Methodist Theological Studies (1977), published as Sanctification and Liberation (Nashville: Abingdon, 1981) and edited by Theodore Runyon of Emory University.

I refer to a tendentious study by Robert A. J. Cagnon of Pittsburgh Theological Seminary.

However, defining the Copts concretely is more difficult, explains Mark Nygard, director of graduate studies at the Evangelical Theological Seminary in Cairo (founded in 1863 by American Presbyterian missionaries).

Other theologians, of course, have approached the study of the history of religions from a theological point of view, and their theology has been influenced by what they have learned.

1 Samuel: Brazos Theological Commentary on the Bible by Francesca Aran Murphy Brazos, 336 pages, $ 34.99 He has never seen another field of study quite like it, says a political philosopher who follows biblical scholarship.

Father Henn's study will please neither papal centralists nor progressive decentralists, but it puts into solid historical and theological context the collegiality between Peter and his brothers mandated by the Second Vatican Council and necessary to the flourishing of the universal Church.

So we modify our answer: a school is truly theological to the extent that it is a community of persons seeking to understand God, and all else in relation to God, by studying other matters that are believed to lead to that understanding.

In this chapter, the author refines the thesis that a theological school is a community of persons trying to understand God more truly by focusing its study within the horizon of questions about Christian congregations.

Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters by Philip Barton Payne

My proposal is that what unifies this set of practices, making them genuinely «theological» practices and providing criteria of excellence, is that they are all done in service of one end: To understand God more truly by focusing on study about, against, and for Christian congregations.

There is nothing in the study by International Theological Commission (ITC) that justifies such a statement.

However, if the subjects of study are concrete networks of human practices by which communities of faith attempt to respond to God faithfully, and if they are practices which mediate an understanding of God, then the movement of theological schooling is more like an engaged meditative gaze than it is like problem solving.

In this chapter the author proposes courses of study unified by designing every course to address the overarching interest of a theological school and pluralistically adequate by designing every course to focus on questions about congregations.

For example, following Thomas Aquinas, whom he studied carefully at the Louvain Université in 1919, he insisted many times on the fact that creation (in the theological sense) can not be confused with natural beginning (as it is described by physics).

CNN: Baby boomers heading back to seminary According to a decade - long study of enrollment by the Association of Theological Schools released in 2009, the fastest - growing group of seminarians include those older than 50.

On this second view, insofar as persons have apprehended God through the medium of Christian myths, symbols, and rites, their subjectivity will be shaped by a distinctive dynamic and structure which then dictates the proper movement and structure of theological study.

I should say at the outset that none of this literature is written by scholars trained in New Testament or early Christian studies teaching at the major, or even the minor, accredited theological seminaries, divinity schools, universities, or colleges of North America or Europe (or anywhere else in the world).

On the pluralism side, the proposal here is, quite simply, that a theological course of study would be much more adequate to the «pluralism of pluralisms» characterizing the Christian thing if every course in it were deliberately and explicitly designed to address one of the three questions invited by Christian congregations and the array of types of congregations were broad and rich.

The three questions can serve as horizons within which to conduct rigorous inquiry into any of the array of subject matters implied by the nature of congregations, disciplined by any relevant scholarly method, in such a way that attention is focused on the theological significance of what is studied:

Decisions about the organization and movement of a theological course of study are, I suggest, largely a matter of prudent judgment by the theological school itself.

In the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish ends.

A Christian theological school is defined, we have repeatedly stressed, by its interest in truly understanding God by focusing study on the Christian thing; but as a matter of contingent fact it happens that the Christian thing is most concretely available for study in and as Christian congregations.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionBy engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionby focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

Hence a theological school does focus study on congregations, but is not defined by an interest in doing so.

I have proposed that fragmentation in a theological course of study could be overcome if each of its constituent courses were unified by a controlling interest in one of the three questions Christian congregations invite about their construals of the Christian thing (What is it?

That is, by deciding to embrace several different answers to these three questions a theological school changes some of the major contingencies shaping the content of its course of study.

That a theological school inescapably has some concrete identity and ethos does not mean that it schools by focusing study only on congregations whose own identities bear the strongest family resemblances to the school's identity.

The evidence strongly suggests that today's theological students are steered toward seminary as a result of post-college involvement in congregational life rather than by persons or studies in the college milieu.

Rabbi Soloveitchik's theological outlook is distinguished by a consistent focus on halakah, i.e., the fulfillment and study of the divine law.

Far from transcending the «biasing» particularities of biographical experience, in conformity to some positivist notions of «value freedom» and «objectivity,» the academic contributions of each of the scholars studied in this book were profoundly shaped by early childhood experiences, distinctive personality traits, and, as noted above, particular theological or atheological visions, as the case may be.

But the worry that the pool of future faculty will be dominated by graduates of religious studies programs whose whole training is outside the fields and institutions of theological study and who would not want to be associated with such schools is misplaced.

Even throughout his period of theological and philosophical formation, when he produced important translations and studies of works by Origen, Gregory of Nyssa and Maximus the Confessor, among others, he also wrote about drama and dramatists.

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).

Mission Study or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundatStudy or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundatstudy of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundations.

Wheeler cites the research done by Auburn Seminary's Center for the Study of Theological Education in intensively examining theological faculties in several seminaries, with particular emphasis on whether such schools will be able to recruit enough qualified faculty to replace the many who are currentlTheological Education in intensively examining theological faculties in several seminaries, with particular emphasis on whether such schools will be able to recruit enough qualified faculty to replace the many who are currentltheological faculties in several seminaries, with particular emphasis on whether such schools will be able to recruit enough qualified faculty to replace the many who are currently retiring.

But by the time «catechetics,» as the study of instruction, became a theological discipline in the seventeenth or eighteenth century, a curious reversal had taken place, and most of the talk was about dealing with children.

The search and struggle for recovering the theological voice of women by changing the discursive frameworks of theology in general and biblical studies in particular has absorbed my own thought and work in the past decade.

The speech assessment exercise became one more action in the service of «contemplation»; it pointed to an individual's need for «perfection» or «purification» by getting minimal instruction in «effectiveness» before studying the more complex, theological act of preaching.

In its original context the second important root of the presumption against war was a formulation of this concept of just war set out in the Jesuit journal Theological Studies in 1978 by James F. Childress, an American academic ethicist of Quaker background.

On the contrary, it consists mainly of technical theological studies and is unlikely to provide much illumination for the majority of those tempted by the widespread publicity to invest in a copy.

(See the excellent study by the Capuchin scholar William Henn, «The Hierarchy of Truths Twenty Years Later,» Theological Studies 48, [1987].)

I suspect that many of our student's piety before they come to theological studies is shaped by individualistic and other - worldly concerns.

Charles Hodge, who was head of Princeton Theological Seminary in the 1830s, said, «The gospel is so simple that small children can understand it, and it is so profound that studies by the wisest theologians will never exhaust its riches.»

The recent decision made by St John's, Nottingham highlights a developing trend within theological education for training that intersperses practical ministry with theological study, sometimes referred to as «context - based» training.

But that such a «right dividing of the word of truth» is precisely what we have aim for is borne out by recent sociological studies as well as theological - ecclesiastical investigations like Fackre's.

What the proposal does argue is this: Study of various subject matters in a theological school will be the indirect way to truer understanding of God only insofar as the subject matters are taken precisely as interconnected elements of the Christian thing, and that can be done concretely by studying them in light of questions about their place and role in the actual communal life of actual and deeply diverse Christian congregations.

No one will be able to do responsible theological work during the remainder of the twentieth century without taking account of the philosophy of Charles Hartshorne; and all who study it, layman and theologian alike, will be profited, if not fully convinced, by it.