Sentences with phrase «theological tradition for»

Not exact matches

Further, they are already aware of «disagreement about some theological matters» and the CCCU schools are committed to «certain essentials of the faith once for all delivered to the saints» simultaneously adhering to particular theological postures in one's particular school and its theological tradition.

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).

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.

The GOD, POLITICS AND THE JEWISH TRADITION SEMINAR is two - week program for advanced undergraduate and graduate students interested in the relevance of Judaism's political and theological dimensions to public life, led by Leora Batnitzky (Princeton University) and David Novak (University of Toronto).

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

One place to see easily the variety of theological norms coming into play is in Wesley's Plain Account of Christian Perfection, perhaps both the key text for those who wished to sustain continuity with the spiritual experience of classical Wesleyanism and a source of much controversy with outsiders who found the key doctrine of the Wesleyan tradition offensive.

Such a shift has great implications for theological method in the Wesleyan tradition and for its view of biblical authority.

But the Wesleyan vision includes a high respect for the tradition of the church as a source for theological formulation and a willingness to be judged by it, though flexibly, with Scripture as the final judge of the value of tradition.

It is for such reasons that I have found within the Wesleyan tradition a useful pattern of theological reflection and the resources for trying to think theologically in the modern world.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

Women's stories serve not only as the testing ground for new theological proposals, but also as material for building new theological traditions that revitalize the entire community of faith.

Theological exegesis of the Bible advances upon the assumption that the Nicene tradition, in all its diversity and controversy, provides the proper basis for the interpretation of the Bible as Christian Scripture.»

For a treatment of some of these theological traditions, see Grace Jantzen, chapter 3.

Sometimes a confrontation between competing Christian traditions will raise the challenge for theological reassessment.

That can be a good thing for missions if the Christian believers have the theological / spiritual formation to be discerning; but too often cultural custom becomes absolutized along with the Tradition's orthopraxis.

Ward and Loughlin are engaged in sophisticated cultural criticism, parody, irony, and a fluid combination of discourses from postmodern philosophy, Christian tradition and gender studies, and both their style and content seem ill at ease with confident programmatic statements and a preference for Augustine / Aquinas as the theological «default setting.»

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

Presumably this was intended by many of those opposing theological pluralism along with the full recognition of tradition, experience and reason as sources and guidelines for theology.

It has become something of a sport for folks in the evangelical, neo-Reformed tradition to take to the internet to draw out the «boundaries of evangelicalism,» boundaries which inevitably fall around their own particular theological distinctions and which seem to grow narrower and narrower with every blog post on the topic.

In central Europe it sometimes seems that the deepest reason for preserving and developing the theological tradition in the university has been that a profession exists whose chief function is the proclamation of the Biblical message.

The passage's concluding paragraph asserts that «in theological reflection, the resources of tradition, experience, and reason are integral to our study of Scripture without displacing its primacy for faith and practice.»

Christian congregation; some have seen a theological school as distinct from but interrelated with congregations in ways analogous to the relation in the Reformed tradition between the congregation and its clergy; others have seen a theological school as related, not to congregations, but to a cadre of active clergy for whom it provides «in - service» or «extension» education.

The theological and moral witness of a Dietrich Bonhoeffer stands as evidence that, for those ready to look for them, the Lutheran tradition provides resources enough for resistance to tyranny.

Please don't feel sorry for me; the balance between concupiscence and holiness is carefully but eloquently held in the Western theological tradition, and as an inheritor of that tradition, I'm really rather joyful — Amazing Grace, how sweet the sound, that saved a wretch like me!

In the Roman Catholic tradition the ancient practice is preserved of making bishops responsible for doing theology; and then that tradition is developed to make bishops, and preeminently the Bishop of Rome, responsible also for discerning and authoritatively declaring the correct or «orthodox» theological judgments.

In fact, however, as I have indicated, I do not think that the Synoptic traditions should be taken for the most part as factual history, but rather as reflections, cast in narrative form, of the theological thinking of the early Church about the Easter appearances and of various current controversies about them.

«To find words and concepts adequate for stammering about this glorious reality, we must pursue the path of ressourcement, mining the resources available in the storehouse of the church's exegetical and theological tradition.»

To the neo-conservatives of the moment, no such theological strategy for embracing pluralism without forfeiting mind, negativity, argument, rootedness, tradition, particularity can ever succeed.

The undergirding of the cause of theological learning with endowed chairs and programs, whose chief behest will be an honest respect for the normative character of «the Wesleyan quadrilateral»: Scripture, tradition, reason and «Christian experience.»

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

«A Foundation for Theological Education» (AFTE) is a small private fund, based largely in Texas, with a predominantly United Methodist constituency and a special interest in the renewal and transvaluation of the Wesleyan tradition — not «for Methodists only» but for the Christian community at large.

How can theology be black if the sources used for its explication are derived primarily from the white Western theological tradition?

(Ironically, he seems to be following the tradition of Martin Luther, who saw Judaism as a hate - mongering religion, and Rabbi Meir Kahane, who saw hate as the basis for his theological and political outlook towards Palestinians.)

For example, one might suggest that if the creative inputs follow that broad theological / ontological structure of the Christian faith, integrate the key role models of their faith in the new structure and their inputs can be shown to be informed directly or indirectly by their own «conservative» tradition and the text, the Bible, they could be understood to be in line with Christianity.

So I find that the Anglican tradition, which came into existence for political rather than theological reasons, works for me.

But there are also altruistic reasons (which some people from differing theological and secular traditions share) for promoting concern for the common good and focusing on the welfare of the most vulnerable.

Because of my own centering in soteriological questions, and my having allowed the broader theological tradition to define soteriology for me in purely anthropological terms, I had ignored aspects of what my own teachers had said.

What seems to be argued for implicitly in this tradition is the positive assertion, «I am a scholar; a scholar is one who pursues a specialized field; and since I am a theological scholar, what I am pursuing is a special field of theology.»

Recent revisions of the Wesleyan Theological Society's doctrinal statement reveal a «purifying» process that avoids the characteristic expressions of the «inerrancy» position for vocabulary more at home in its prefundamentalist tradition.

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 WashingTraditions 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 Washingtraditions under the aegis of Wesley Theological Seminary and the Domincan House of Studies in Washington, D.C..

It should be emphasized that this position does not at all imply a lack of respect for or even theological interest in other religious traditions, but it follows the great majority of historic Christian theologies in denying the possibility of salvific revelations anywhere outside the biblical orbit.

Noting that we do not live in a sacred world valuing «received knowledge» from holy writ, but in a profane world harshly criticizing that tradition, Victoria Erickson of Union Theological Seminary in New York City wondered if we dared invite our worst critics into our classrooms for dialogue.

Through this transformative insight Bonhoeffer finds the key so many modern thinkers have been looking for: a way beyond metaphysics, or what Heidegger called the «onto - theological tradition.»

For the Christian tradition, the answer is faith, hope, and charity, as embodied especially in the Church's liturgical practices and articulated by her theological tradition.

On balance, Berger's theoretical perspective has provided a modern apologetic for the value of religion, arguing not from theological tradition but from the secular premises of social science that humans can not live by the bread of everyday reality alone.

For Berger, then, the theological enterprise is best understood as a process of «induction,» in which one mediates and interprets personal experience in conversation with one's religious tradition.

In such a short book, Merkle can not be faulted for failing to include all the sources of Heschel's life and work, but apart from rabbinic tradition» the legal foundation and theological speculation that shaped and shapes Jewish life» he can not be understood.

Catholics, for their part, saw Evangelicals as fundamentalist yahoos, little familiar with the great tradition of theological development through the centuries.

In fact, it can be argued (and I will, in what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics today.

Evidence from the conflicting theological heritages of evangelicals reveals polarities Evangelism and social justice, political power and the power of servanthood, the individual and the community, love and justice]-- all show a need for dialogue between the competing traditions.