Sentences with phrase «theological tradition of»

Cobb reviews the theological tradition of European thought, particularly the Thomists, Nietzsche and Kant, then considers the theologians of the past century, including of Maritain, Tillich, Moltmann, Rahner and Teilhard de Chardin.

It provided also the starting point for the long theological tradition of classical monopolar theism in the West, which held that divine perfection was exclusively the perfection of eternal and immutable being.

Thus the doctrine of the divine Triunity developed first in very simple terms, then more in the form in which it has become part of the theological tradition of the Christian community.

Diodorus of Tarsus in the 4th century is said to have initiated the theological tradition of Antioch.

Is it little wonder that the response in U.S. churches to global suffering is superficial when the theological tradition of those churches has emphasized human incapacity to do anything about the human condition?

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

Anyway, we in the West live with the philosophical and theological tradition of analyzing and then polarizing things that cultures with more holistic paradigms would keep in paradox.

It might then be helpful to gather together those principles and ideas about priesthood that have been distinctive within the Faith Movement while being rooted in the theological tradition of priesthood and its practice within the Church.

Both the liturgical and theological traditions of the Church present to us certain things that must be said about God as revealed in Christ Jesus.

Black theology has its deepest rootage in the experience of enslaved and oppressed Africans, and in their appropriation of the witness of scripture; but not in the philosophical and theological traditions of the Western academy and in its medieval and Greek forebears.

It is in continuation with the theological traditions of the Church and, at the same time, has made important new contributions to the development of theology.

Not exact matches

The base of the tree (which is, I would note from a theological perspective, an entirely pagan tradition) was made up of eight large books, representing the eight nights of Hannukah.

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

Theological tradition speaks in this connection about a «quasi-sacramental character» in matrimony, because a person is permitted to contract a new marriage after the death of the spouse, but not while the spouse is alive.

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.

The article is vintage Neuhaus, the kind of theological bridge building that offers hope, because it reflects a listening across traditions that enriches all of us.

In short, the idea that Christ descends to «the limbo of the Fathers» is part of a venerable Catholic theological tradition that invites reflection, discussion, and debate rather than compels assent.

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 tragedy is compounded, moreover, on the reading that I have proposed, by the irony of the fact that in material theological terms the Luther of 1519 arguably did greater justice to the core convictions of the catholic tradition than did the Luther of 1517.

She reclaims a long tradition in philosophical and theological ethics that she calls the ethics of «responsibility.»

The theological obtuseness of the Roman court theologians (Cajetan partly excepted), the inability or unwillingness of the Roman authorities to appropriate their own best ecclesiological traditions, and the unlovely influence of financial politics on the handling of the doctrinal issues all played a considerable role, as did Luther's impatience and anger, his inability to take stupid and inappropriate papal teaching at all calmly (perhaps because his own early view of the papal office was unrealistically high), as well as his tendency to dramatize his own situation in apocalyptic terms.

Instead, we may see them as magisterial figures committed to Scripture and tradition, as men who were victims not of history but of hatred, the worst kind of theological odium.

There is no real evidence that Luther regarded this consolation as inadequate; the impetus to reshape his thought in a new configuration came from the theological tradition, not the anxious yearnings of a troubled conscience.

Shalom Carmy is chair of Bible and Jewish Philosophy at Yeshiva College and editor of Tradition, the theological journal of the Rabbinical Council of America.

Theology Without Boundaries: Encounters of Eastern Orthodoxy and Western Tradition by Carnegie Samuel Calian Westminster / John Knox Press, 130 pages, $ 14.99 paper Calian, President and Professor of Theology at Pittsburgh Theological Seminary (a Presbyterian school), has written a book intended to acquaint Western Christians with the ecumenical contribution of Eastern Christians.

On the contrary, on the one occasion when Luther's theological proposals received a halfway careful hearing from a representative of the Roman Church, at his meetings with Cardinal Cajetan in Augsburg in 1518, the conclusion reached was that his doctrine of justifying faith was not obviously heretical or in clear opposition to the tradition of the Church.

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»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»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»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»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»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»?

Here again, Dr. Baglow has done a masterful job of presenting the crucial doctrines and the theological and philosophical insights of Catholic tradition in an engaging and illuminating way.

We have already provided several brief illustrations of how these norms have influenced theological reflection within the Wesleyan tradition.

The more I have tried to comprehend the nature of the Wesleyan tradition and to develop a theological method informed by its distinctive vision of Christianity, the more I have had difficulty understanding my own tradition and myself within the outlines of what most people seem to mean by evangelicalism.

But this was so dominated by modes of theology so foreign to the Wesleyan tradition that in little more than a decade the Wesleyan Theological Society was founded to begin to articulate its own style of theology.

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.

They have also been influenced by the much - contested argument of Lynn White, Jr., and others that the classical Western theological tradition has proved ecologically problematic.

But now historical experience, tradition and critical exegesis, together with philosophical and theological reflection on their content and implications, became the privileged medium to discuss the reality of God.

But any genuine recovery of a «particular language of faith» will entail developing and appropriating a theological tradition and embodying that tradition in faithful living — a project that necessarily requires motivations and insights deriving from a quite different kind of authority than the sociologists possess.

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.

Evangelicals continue to move into the Catholic and Orthodox churches, but this remains a minority movement, consisting largely of high - profile converts and university students exposed to those theological traditions.

This vision seems to match other universalistic aspects of the Christian tradition, especially its claim to universal reason, and it constitutes the most important practical application of my theological project.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

It is not accidental that the mainstream of Western theological tradition seems to have had so little to say about the empirical human situation.

Under the influence of the recent varieties of liberation theologies we are learning to appreciate this way of theologizing, and some of the more creative work in the interpretation of Wesley and the Wesleyan tradition has drawn on correlations of theological method with the liberation theologians.

Much of the distinctive way in which the Wesleyan tradition uses Scripture is wrapped up in theological context and method.

Some theologians in the Wesleyan tradition, especially those most under the influence of neo-evangelicalism, in the early years of the post-World War II Evangelical Theological Society attempted to work in the neo evangelical coalition.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

Shalom Carmy is editor of Tradition, the theological journal of the Rabbinical?

Yet such theological thinking must be undertaken in full awareness that theologians and thinkers of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context of their own traditions of faith.

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.