Sentences with phrase «theological study which»
Whether these efforts provided the centripetal force for a new «school» per se is open to various modes of interpretation, but the attention to the Whiteheadian system and its many implications, to interdisciplinary routes of inquiry, to the latest insights from the emerging sciences, and to process - relational modes of thinking identified Chicago with a progressivism and excitement in theological study which many found appealing.
http://www.religion-online.org/ 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).
To help in building a world in which people can live and work together across religious and cultural divides, we strive to be a primary resource in religious and theological studies for the academy, for religious communities, and in the public sphere.
In theological circles, we call this «Bibliology,» which is a fancy term for «the study of the Bible.»
If Altizer's sharp critique of Christian habits of mind has made manifest and accentuated the theological sickness of the church, perhaps the study of the theology in which he expresses his own powerful faith will be a source of healing.
The bottom line is this: Being «in» Christ is a special theological concept in the New Testament which takes some study to comprehend.
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.
That which ultimately makes a theological school theological and provides the criteria of its excellence as a school is not the structure of its curriculum, nor the types of pedagogical methods it employs, nor the dynamics of its common life, nor the structure of its polity, nor even the «sacred» subject matters it studies; rather it is the nature of its overarching end and the degree to which that end governs all that comprises its common life.
If the course of study were to be genuinely «theological,» would that which unifies it and makes it adequate to pluralism not necessarily have to be the same as that which makes the school «theological»?
That, in turn, will allow us to show how theological schooling can be a unified course of study that is nonetheless adequate to the irreducible pluralism of ways in which the Christian thing is actually construed.
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.
(Dennis J. Preato presented a paper summarizing several of these studies at the 2004 Evangelical Theological Society Meeting, which you can read here.)
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:
We now turn to the first two of the central issues we identified in chapter 5: How to unify a theological school's course of study; and, how to keep the course of study adequate to the pluralism of ways in which the Christian thing exists in actual practice.
Our concern in this study is with the spiritual vision behind modernity and the nature of the critique which primal vision brings to it and to evaluate the same from a Christian theological view - point and to see how the spiritual vision of post-modern society may incorporate what is valid in it.
In Christian theological schools, I suggest, they are studied insofar as their study leads, to that understanding of God which can come in and through the Christian thing, that is, insofar as their study can lead to understanding God «Christianly.»
Theological educators in this second group stress that the conventional course of theological study is inadequate to the pluralism of ways in which the Christian faith is understoodTheological educators in this second group stress that the conventional course of theological study is inadequate to the pluralism of ways in which the Christian faith is understoodtheological study is inadequate to the pluralism of ways in which the Christian faith is understood and lived.
Indeed, it seems to threaten us with an increase in that fragmentation as more adequate attention is given in the theological course of study to more and more of the diverse ways in which the Christian thing is concretely actual.
The Christian community has a theological maturity and an historical discernment that should not be easily surrendered and which should impinge upon all technical studies of the Scriptures.
A way to make this point is to exploit two metaphors: We could think of questions about the communal identities and common life of diverse Christian congregations as the lens through which inquiry about all the various subject matters studied in a theological school could be focused and unified.
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).
b) How shall the theological course of study be made adequate to the pluralism of ways in which the Christian thing is actually construed, that is, interpreted and lived in concrete reality?
As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.
Edward Farley's path - breaking Theologia: The Fragmentation and Unity of Theological Education, [2] which may fairly be said to have launched the conversation, urged that the major issue for theological education today is the fragmentation of the theological course of study and proposed a way to recoverTheological Education, [2] which may fairly be said to have launched the conversation, urged that the major issue for theological education today is the fragmentation of the theological course of study and proposed a way to recovertheological education today is the fragmentation of the theological course of study and proposed a way to recovertheological course of study and proposed a way to recover its unity.
The proposal will be that doing this would provide a way to make a theological school's course of study genuinely unified without denial of the pluralism of ways in which the Christian thing is construed, and it could make the course of study more adequate to the pluralism without undercutting its unity.
A related aspect of theological teaching and studies arises from the fact that theology in practice means in large part relating to young students, which suggests the need to consider the apostolic fruitfulness of new orders, communities and movements including World Youth Days.
The theological perspective which informed Underwood's exploration was H. Richard Niebuhr's theology of radical monotheism; the key ethical principle in the study was Niebuhr's «the responsible self engaged in shaping social policy.»
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.
This theological perspective is much broader and more sweeping in scope than what appears in the X chromosome study which does not ask about the total orientation of the human self.
They are, for example, the Bible, creeds, confessions, theological systems, deviant heresies, moral codes, myths, buildings, social institutions — everything that has been left as an extant deposit within the developing Christian culture, and which can be studied by the historian.
Therefore, it is critical for Luke to impress upon his reader the importance of studying, researching, investigating, examining, and considering the historical accuracy and theological truths which Luke presents in his book.
Philosophy and biblical studies are the two extremes which need to be fruitfully married in the theological enterprise.
Those studies become less and less an occupation engaged in or intrinsic to his role as witness to the gospel and pastor to people, and become more and more frantic efforts to find biblical, or theological, generalities which will religiously dignify his promotional purposes.
The following facts support this belief: the participation of the churches in the theological conversations of the ecumenical movement, which perforce have had to find their common starting point and common vocabulary in biblical literature and theology; the growing body of specifically biblical theology, produced by the very vitality of fragmentary and monographic studies.
I am approaching my Bible study with more diligence now, clearly separating out whether my thoughts on a particular scripture are totally based on the words, grammar and context of the scripture, or actually from a man made theological construct which may or may not be true.
There are no FACTS, it's a theological science which in itself negates any study that you can site.
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 Entheological 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 EnTheological 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 EnTheological Encyclopedia.
Hence professional studies serve to introduce them to the religious tradition which is presupposed by the inherited Theological Encyclopedia.
The bilateral conversations of Roman Catholics with Anglicans, Disciples, Lutherans, Reformed and Orthodox; the Lutheran - Reformed agreements; the World Council of Churches» near - consensus statement on Eucharist; numerous studies and talks of lesser scope — all these were ingredients which pointed to converging lines of theological interpretation.
Lutheran congregations provide a good Petri dish for studying the megachurch impact, because Lutherans have a distinct theological tradition which they express in a particular liturgical style of worship.
It is this difference in theological outlook, according to Lohmeyer, which explains the alternation of Galilee and Jerusalem as the scene of the appearances of Jesus after his resurrection; and the probability is now enhanced and supported by his study of the traditions relating to the two centers in the apostolic church.
More importantly, theological study must attend to those disciplines by which to assess the truth of old and new claims about how persons» identities and societies» power arrangements are shaped and changed.
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.
The study was published in two volumes: The Purpose of the Church and Its Ministry, in which Niebuhr developed a theological account of ministry on the basis of a theological analysis of what the church is, and a report and interpretation of research prepared by the three investigators, The Advancement of Theological Etheological account of ministry on the basis of a theological analysis of what the church is, and a report and interpretation of research prepared by the three investigators, The Advancement of Theological Etheological analysis of what the church is, and a report and interpretation of research prepared by the three investigators, The Advancement of Theological ETheological Education.10
The «Berlin» type of excellent theological education, which 1 comprises the two distinct enterprises of Wissenschaft and «professional» education for ministry, came to dominate Protestant theological education in North America by the middle of the twentieth century, in large part in the wake of a series of major studies of theological education that were widely read and sometimes led to significant reforms.
When Niebuhr analyzes the causes of contradictions in theological schools» courses of study, he locates those causes in confusions in the pictures they accepted of the ministry for which they were preparing leadership.
It may well be that, in addition to requiring a coherent picture of ministry, recovery of unity in a course of study requires profound changes in the way in which critical inquiry is conducted in disciplined ways within theological schools.
On the other hand, «emphasis on the importance of the traditional disciplines of theological study in the biblical, church - historical and systematic fields has been reinforced after a period in which their values were frequently questioned».
That is the reason for urging that study of all the subject matters to which theological schools attend, in the hope of understanding God more truly, be focused through the lens of questions about particular Christian congregations.
Perhaps a retrospective look from a greater historical perspective will show that the Niebuhr report reflects the end of a phenomenon of which William Rainey Harper's study marked the beginning: the influence on Protestant theological schooling of major themes in the «progressivist era» in American cultural history.