Sentences with phrase «theological study on»

Now I can take delight in enjoying a novel, in writing a poem, and not feel so guilty when there on my desk sits the latest theological study on a particular issue.

I have had passion for theology and deepening my faith through God's word and I am taking on theological studies on line, and I think this place will help me much along the way.

Not exact matches

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

She studied theology part - time at Highland Theological College in Dingwall while working as a community social worker on Mull.

The large number of interdenominational studies on a host of sticky theological problems have produced some agreements that would have seemed absolutely unthinkable 20 years ago.

Centers of theological education could offer courses, directed studies and graduate research projects that focus on a broad range of related topics.

Aside from the fact that Mr. Douthat has neither the theological nor the geometric qualifications to write on the subject, the problem with his article and other recent statements is that he does not seem to have studied the urtext for understanding our time, viz..

He has been a teaching fellow at Princeton Theological Seminary, an international consultant to the Commission on Ecumenical Missions and Relations, National Board of Missions, of the United Presbyterian Church (USA), and is founder and Director of the Christian Center for Asian Studies, and Director of the Doctor of Ministries Studies, a joint program with San Francisco Theological Seminary.

The use of historical - critical method within modern historiography has met with opposition on theological grounds: would not two methods of studying history necessarily involve two classes of historical reality?

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.

«The term can refer to theological accounts of the world as God's creation; or to philosophical reflection on the categories of space and time; or to observational and theoretical study of the structure and evolution of the physical universe; or, finally, to «world views»: unified imaginative perceptions of how the world seems and where we stand in it» (Tracy and Lash, vii).

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.

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.

If what makes this school properly «theological» is not the same as what the school relies on to unify its course of study and keep it adequate to pluralism, what does it rely on?

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).

Clearly, if a theological school is going to focus its study through the lens of questions about congregations as the way to truer understanding of God, it is dependent on there being congregations to study and refer to.

Thus, rather than fragmenting a theological course of study, the three basic theological questions can serve to unify it precisely when it is focused on a genuine pluralism of concrete Christian congregations.

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.

To the contrary, the proposal urges that the best way to affirm any school's theological identity is through study focused on as a wide theological and social - cultural diversity of Christian congregations as possible.

In agreement, another participant suggested that «we put too high an expectation on the seminary if we expect it to provide the integration» between theological study and parish ministry.

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:

Of the interconnected pair «making judgments / cultivating judgment,» the accent falls in a theological course of study on «cultivating judgment.»

At this point our discussion of the institutionalization and polity of a theological school in chapter 8 comes to bear on the discussion of a theological school's course of study in this chapter.

For example, on the one hand, when St Thomas Aquinas in his great mediaeval theological works treats theology as the «queen of the sciences», yet «the subordination of metaphysics to theology did not necessarily entail an obstruction to the study of nature» (p. 81)-- it «had not resulted in a sterile fusion» (p. 84).

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.

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

«Comment on the Final Test: Theological Reflection» in Indian Theological Case Study, ed.

On the unity side, the proposal here is, quite simply, that a theological course of study would be unified if every course in it were deliberately and explicitly designed to address centrally one of the three questions about the Christian thing in and as Christian congregations (What is it?

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.

Academic theologies (with their focus on such questions as method, the disciplinary status of theology in the modern university, the relationships of theology and religious studies, and the development of public criteria for theological language) are obviously related principally to the public of the academy.

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

Rudolf Bultmann — who died on July 30, 1976 at the advanced age of 91 — was the last of the theological giants who grew up in the universities of the Kaiser's Germany (he began to study theology in 1903 at 19), and the last of the prophets who struggled to hear the word of the Christians» Lord after what had happened in 1914.

Students can receive a theological education with less time spent on campus and in study, with less demand on their energy, and with fewer expectations.

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.

Abingdon Press has recently published Spiritual Traditions for the Contemporary Church, based on lectures regarding Catholic and Protestant spiritual traditions under the aegis of Wesley Theological Seminary and the Domincan House of Studies in Washington, D.C..

All this brings us back to some of the earlier posts on this thread: Instead of memorizing biblical verses and studying theological arguments, shut off the noise in your mind, and just listen.

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.

Cole Hartin is a lay pastor at St. Matthew's Anglican Church, Islington on the West end of Toronto, and a PhD candidate in theological studies at Wycliffe College, University of Toronto.

Right now the Association of Theological Schools in the United States and Canada is conducting a major study of the public character of theological education, with a special focus on how seminaries can educate leaders who take their public roleTheological Schools in the United States and Canada is conducting a major study of the public character of theological education, with a special focus on how seminaries can educate leaders who take their public roletheological education, with a special focus on how seminaries can educate leaders who take their public role seriously.

He accepted the historical - critical method of biblical studies, rejected some traditional theological claims on the basis of their incredibility to a critical mind, assumed a religious optimism, championed individualism, accepted evolutionary categories, emphasized ethics, stressed the humanity of Jesus, and recognized the importance of toleration.

On the other hand, if we focus on coping with a theological course of study's inadequacy to pluralism, are we not driven to deny that the Christian thing has any one underlying structure or that it is any one thing in and through all of its diversitOn the other hand, if we focus on coping with a theological course of study's inadequacy to pluralism, are we not driven to deny that the Christian thing has any one underlying structure or that it is any one thing in and through all of its diversiton coping with a theological course of study's inadequacy to pluralism, are we not driven to deny that the Christian thing has any one underlying structure or that it is any one thing in and through all of its diversity?

The main objectives of this Consultation were to analyze globalization and its impact on human rights; to study ethical and theological considerations with regard to globalization; to search for alternative development paradigms; to study the policies of developed nations on development and trade policies in the context of globalization; to gain inputs on the experiences of indigenous people, workers and farmers who are affected by globalization; to consider the response of the Churches to the challenges posed by globalization and to study and identify concerns that the Asian churches can take up in order to address the adverse impact of globalization in the Asian context.

In a study of his earlier pictures, Kolker notes that «Scorsese is interested in the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followers.

It is important to underscore that the writers who focus on this issue stress that fragmentation of the course of study is unacceptable in a theological school not simply because it makes for bad schooling, but because it makes for bad theology.

Focusing on the challenge to make theological schooling adequate to pluralism seems to require us to deny the usual basis for unifying the course of study.

And while we are on the subject of being cognitive: a feature of normal cognition is a confirmation bias that allows us to be impervious to contradictory evidence and only notice information that confirms our pre-existing beliefs, hence the cherry picking, reinterpreting and mixing of what is convenient which has led to the approximately 40,000 Christian denominations and organizations in the world (Center for the Study of Global Christianity (CSGC) at Gordon - Conwell Theological Seminary).

Rudolf Bultmann — who died on July 30, 1976 at the advanced age of 91 — was the last of the theological giants who grew up in the universities of the Kaiser's Germany (he began to study theology in 1903 at 19), and the last of the prophets who struggled to hear the word of...

My own inclination is to think that the attention given to certain new developments, and their effect on the general theological scene, are largely explicable in terms of the social climate, but that the ideas themselves can only be understood by study of their separate histories.

Some indication of my views on these questions can be found in my essays on «The Finality of Christ in a Whiteheadian Perspective» (This was prepared as a lecture for the Third Oxford Institute on Methodist Theological Studies held in July, 1965.