Sentences with phrase «theological studies into»

The current division of theological studies into Bible, history, theology, ethics and practical theology reflects a very old Theological Encyclopedia, but one whose foundations in a theology of the Word, of teaching office, of church and ministry, if not discredited, are at least invisible to present - day students — probably because many of them simply do not share the old consensus about the church which produced this Theological Encyclopedia.

This literature gave rise to the standard fourfold division of theological studies into Bible, church history, systematic theology and practical theology.

Not exact matches

Anyway, my take from 7 + years of some in - depth studies into dynamics of toxic systems is that malignant ministry can happen within any classic or contemporary theological paradigm, any denomination, as you've suggested.

In short from my studies - calvanism is a philosophy made into a theological doctrine.

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.

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:

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.

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 discussion).

No, it is not the subject matter that makes theological schooling either «theological» or unified; rather, it is its overarching interest to understand God, an interest refracted in three interdependent questions that may order each course's inquiry and unify them all into a single course of study.

Since order and purpose ultimately derive from God, studying them can give us deeper insight into theological truths.

There is no distinctive «theological method» that must be used to make all inquiries into all subject matters studied in a theological school genuinely theological.

Much as the Study of Theological Education in the United States and Canada, directed by H. Richard Niebuhr in the 1950s, became an influential inquiry into the nature of the church and its ministry, so the Danforth study, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulaStudy of Theological Education in the United States and Canada, directed by H. Richard Niebuhr in the 1950s, became an influential inquiry into the nature of the church and its ministry, so the Danforth study, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulastudy, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulation.

If one has never journeyed into the deep — prayed (which includes Scripture / theological study, faith sharing, adoration, spiritual formation / retreats, pilgramages, Mass, reconciliation, fasting, listening for God's voice, and more) on an ongoing fashion or done God's will (been obedient, patient, humble, unconditionally sacrificing, unselfish) to the extent that they understand what it means to be Catholic and God being your number one priority — that His Ways and those of His Church are not the ways of the world (trade vices for virtues) and that we are being called into communion with Him via love for Him and one another in our faith community and broader community — then it is no wonder some are lost or disillusioned.

And finally, what do we mean by ministerial studies, and how are such courses to be integrated into a critical theological education?

Those who follow teachers who give them what their itching ears want to hear are those who are content to gather more and more teachers, listen to more and more sermons, gaining more and more knowledge, and being so busy with Bible study, theological learning, and the accumulation of knowledge, that one never has a chance to put any of it into practice in the world.

The studies in question introduced material modifications into the «Berlin» type, and the modifications in turn have led to serious incoherences in widely accepted pictures of what theological education ought to be.

Comparison of these studies brings into relief subtle but historically influential shifts in the meaning of «professional» (as in «theological schools are professional schools»), in the sorts of research deemed important to «professional» ministry, and in the ways in which research functions in professional schooling.

[6] If a theological school wants to understand God more truly, surely it would be better — to make yet another counterproposal — to focus study on the Word of God that not only calls congregations into being and nurtures them but also judges and corrects them.

It gives pause to recall that Reinhold Niebuhr, who would later bring precisely that «spirit» into question, was already teaching on William Adams Brown's faculty at Union Theological Seminary when the Brown - May study was published in 1935!

As I studied, I got to wondering about what Jesus had to say about all of this, and the passage that suddenly jumped into my mind was the passage in which the religious leaders try to best Jesus in a theological debate by asking him about the post-resurrection marital status of a (hypothetical) woman who had been married seven times.

Fr Yates thought that there was an unbalanced perspective which followed Pope Leo XIII's very necessary attempt to reform theological studies in the Church at the end of the 19th century, a narrowness that was made worse by the modernist crisis that continued into the 20th century.

But whatever convenience and expediency require about the way in which the unity of theological study be broken up into manageable parts, the first requirements laid on all the specialists in the community seem to be: that their intellectual participation in the life of the Biblical, the historic and the contemporary Church always have in view the common theological object — God and man in their interrelations; and that it always be carried on in acute awareness of the «world» in which the Church has been assigned its task.

Such questions can not be answered on the basis of a general idea of theological study without further theoretic inquiry into the specific situations in which they arise.

For example, the historical and theological areas may be combined into an area described as «Interpretation of Christianity» while the older «practical» field is divided into two, one dealing with «Church and Culture» (sociological, psychological, and philosophical studies of church phenomena in American culture) and the other dealing with the practice of ministry construed as the application of social scientific and psychological theory to clergy responsibilities.

Through exploring all aspects of theology, ministry and religious studies, you gain insight into the theological, ethical, cultural, political and philosophical issues of religion.

As a ministry student at Baylor University, student at Dallas Theological Seminary and doctoral student in Biblical Counseling and Women's studies at Trinity seminary, I am well equipped to dig deep into scripture and theology having taken courses in Greek, Old and New Testament, Systematic Theology, Evangelism, Homelitics and Exegesis, and Spiritual Life as well as Biblical Conflict Resolution, Family Counseling and Women's Issues.