Sentences with phrase «theological study within»

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.

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?

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.

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:

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).

That will allow us to explain more exactly how a theological school's study can be focused «through the lens» or «within the horizon» of questions about congregations.

A century and half after Schleiermacher, theological academicians are still asking: Should mission study be an independent discipline or should it be included within other disciplines of theology?

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.

The genuine conflict between theological paradigms operative in the debates of the Second Vatican Council during my own formative years of theological study in Rome focused the question for me initially as one within my own Roman Catholic Church community.

Perhaps I could say now in retrospect that my being drawn to the study and development of a process mode of thinking may also have been related to an unconscious awareness that it offered me not only a more viable theological and philosophical framework than any other, but also an opportunity to integrate my identity as a woman within a religious framework.

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.

As several recent studies have shown, denominationalism is declining, and greater theological diversity exists within denominations than between them.

While I recall reading about the post-Schleiermacher tendency to understand practical theology as made up of numerous dimensions — the liturgical, moral, pastoral, spiritual, ecclesial and catechetical — within a clerical paradigm, I experienced it as a number of nonintegrated, specific disciplines of ministerial studies separated from other isolated disciplines dispersed throughout a confused theological curriculum.

Such studies, however, have not yet been produced.19 There is also, within liberation theology, a lack of more profound theological analyses of the culture of Brazilian populations, both black and indigenous.

The justification for public - policy studies within a religious curriculum must be given in theological categories.

That having been said, anybody who truly studies the bible and understands the literary, cultural, and theological nuances within the scriptures can easily creates very cogent argument in support of gay marriage.

The proposal that has been partially elaborated in this chapter is that a theological school is a community of persons trying to understand God more truly by focusing its study of various subject matters within the horizon of questions about Christian congregations.

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.

We need to identify criteria by which to judge which groups belong within the circle of Christian congregations so that we can tell concretely just what it is that we recommend theological schools select to focus their studies.

[4] If a theological school wants more truly to understand God, surely it would be better — to make a counterproposal — to focus its study on that greater tradition than on individual congregations within it.

Fretheim discusses methods for study of Genesis, stating his own preference for literary study with an emphasis on «theological movement» within the texts.