Sentences with phrase «theological tradition which»

Referencing a text by the 18th century American theologian Jonathan Edwards, the work meditates upon an American orthodox theological tradition which perceives the natural world as clear evidence of the Divine and as a series of sequential «images», each of which is pre-figured in the bible.

A theological tradition which «believes in Jesus» encourages the believer to construct the faith - image of this Jesus, an image made up as a result of many different influences: the preaching and teaching of the Church, the reading of the gospels and of devotional literature, the lives and ideals of influential individuals, and so on.

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.

The theological tradition which tries to separate the suffering of Jesus» humanity from his divinity simply misses the decisive point about the atonement.

Nevertheless I am convinced that what has been said is on the right lines and that it provides a kind of summary of the best insight and interpretation in the theological tradition which we have inherited.

Black theology's rootage in the tradition of that other great protest, schism, and reformation which produced the racially separate African - American congregations determines that it is not at all committed to that predominantly white - Western theological tradition which Hartshorne calls «classical theism.»

There is a powerful theological tradition which settles this matter of the divine motivation in another way.

The theological traditions which constitute America's moral heritage argue that personal value is bestowed, endowed, given by the Creator.

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.

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).

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

In his stunning new book Law and Revolution: The Formation of the Western Legal Tradition (Harvard University Press, 1983), Harold J. Berman argues that the roots of modern universalistic principles of law, morality, science and scholarship derive from essentially theological insights which are now in peril of being lost by neglect.

Kasper thinks that the Catholic theological tradition doesn't talk about mercy enough and that the classical concept of God, which sees God as perfect and unchanging, is «pastorally... a catastrophe.»

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

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.

He is at work in time, and it is just this which the theological tradition, conditioned by neo-platonic metaphysics, has never been able to encompass.

If we are to speak of extremes — without pejorative intent — at the other end of the spectrum would be those services planned by administrators (whether presidents, deans or chaplains) which have survived as full - blown Christian liturgies expressing the theological tradition behind the institution's establishment.

The global culture which the present suggests and the future demands impels everyone — every individual, every group, every culture, every religious and theological tradition — to recognize the plurality within each self, among all selves, all traditions, all cultures in the.

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.

Any attempt to break loose from the path set out by Schleiermacher and to find a way in which to make the transcendent God our subject, rather than some aspect of ourselves, could be called an apophantic theology, standing as it does in that tradition of paradox or dialectic that marked the Cappadocian theologians and has always been a part of the theological tradition.

Many felt that the theological task of India need not be the preserve of the «Brahmanic Tradition» within the Indian Church, which had always used «intuition, inferiority oriented approach» to theologising.14 Dalit theologians were of the opinion that the theological and cultural domination of Brahmanic traditions within Indian Christianity, ignoring the rich cultural and religious experience of the Dalits had to be ignored, if not rejected completely.

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.

Such a theological and ecclesiological position has a long cultural heritage in Christian tradition, but it must not imperialize Biblical interpretation by becoming the sole authoritative stance from which the Biblical witness is read.

I need more than the resources of Bible, theological tradition, and my own commitments if I am to understand my faith and the world in which it is set; I also need the ethical insights of my secular colleagues, the political and psychological analyses of my friends and foes, and the prophetic jab of nonchurchmen whose degree of commitment so often puts my own to shame.20

In any event, the point of this chapter, intended to prepare the way for further discussion of what I have styled «another» (and I am convinced a better) theological approach, is simply to insist that we can only be loyal to our ancestors in the Christian tradition, but above all loyal to the chief stress in the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprise.

Evangelicals must take with increased seriousness the variety of traditions from which they spring, for here is one major source of conflict in their present theological formulations.

Having listened to these positions and ob - served the importance which theological traditions play in their formulations, I will then look for direction as to how a renewed investigation of the Biblical data might proceed.

We have said something about the place of the Bible in the living Christian tradition which preachers represent and for which they function; we have discussed a few of the problems or questions which are raised both for preachers and for people; and we have tried to sum up the theological and moral implications of the gospel as these have been worked out in the tradition down the centuries.

David Hart has noted that there is a long theological tradition, particularly in Eastern Orthodoxy, that «makes no distinction, essentially, between the fire of hell and the light of God's glory, and that interprets damnation as the soul's resistance to the beauty of God's glory, its refusal to open itself before the divine love, which causes divine love to seem an exterior chastisement» (The Beauty of the Infinite, 399).

Shortage of space prevents us from giving a survey of the doctrine of freedom as it emerges from the history of dogma and theology, or to discuss in detail the theological statements about the nature of freedom which are found in Scripture, tradition and the pronouncements of the magisterium of the Church.

In an ambitious project of precisely this nature, William Everett and T.J. Bachmeyer work out an elaborate paradigm in which they interrelate three theological approaches — cultic (Catholic), prophetic (Protestant), and ecstatic (Anabaptist)-- with three sociological traditions — functionalism (unitary view of society), dualism (conflictual), and pluralism (balance of powers)-- with three psychological viewpoints — conflictual, fulfillment, and equilibrium.

In spending time with Christians from a variety of church traditions this week, I was reminded of the degree to which theological and ecclesiological diversity strengthens the Body of Christ.

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.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

Ultimately, it represents the self - liquidation of theology and of the institutions in which the theological tradition is embodied» (Peter Berger, Rumor of Angels, Doubleday, 1969, p. 26).

Still another factor to be adduced in a consideration of the nature of the synoptic gospel tradition is the success with which this tradition has been approached from the viewpoint of its exhibiting the theological concerns of the evangelists.

The constant presence of this mystery to the world and to human existence is equivalent to what the Christian theological tradition has variously called original, universal, natural or general revelation, which it distinguishes from the special or decisive revelation given in Christ.

Hence professional studies serve to introduce them to the religious tradition which is presupposed by the inherited Theological Encyclopedia.

Teaching people to think out of a theological tradition, which catechetical instruction at its best should do, is only one small step toward this kind of community.

Those of us who dismiss the conservative tradition as being represented by Billy Graham or by the stance of Christianity Today ten or 5 years ago might, for example, take a look at Richard Mouw's Political Evangelism, which is typical of a new breed of theological writing from a very conservative, though hardly fundamentalist, biblical perspective, or God in Public, by William Coats, Episcopal chaplain at the University of Wisconsin.

Thus I begin my admission or confession of the approach, the materials, and the methods which I believe to be necessary in the indispensable job of re-conceiving the last things, along with re-conceiving the totality of the Christian theological tradition.

In 1979, a consultation «inaugurated» by the Faith and Order Commission of the World Council of Churches, which was held at Louisville, Kentucky, at the Southern Baptist Theological Seminary, brought together representatives of the paedo - baptist and believer - baptist traditions «to reflect on some kind of consensus in the understanding and practice of baptism.»

Certainly the principle «treat every human humanely», which is really the Golden Rule, can be found in most faith traditions, although the scriptural or theological support for this statement will be particular to each faith.

[16] This was a sincere and open attempt to set out not only the theological understanding of that which divided various traditions, one from the other, but also to suggest theological and practical guidelines toward overcoming such divisions.

My students are mostly Jewish and Christian, since the relationship between these two traditions is the center of my work, but we have given much thought to the relation of our traditions to the others, especially to Islam, which stands in a special relationship to ours for both historical and theological reasons.

When theological schemes are interpreted against the background of this wider reality, we can come to see that the concerns which have shaped specific theological positions are ones that other traditions often share, even if with a different emphasis and linked with other concerns.

It is for practical reasons and not only theological ones that he stresses the importance for ecumenism of the Life and Work programs for justice, peace and the integrity of creation (as well as, to mention other topics of importance to him and his audience, the «celebration of diversity» and the need for an «ecumenical hermeneutic» to satisfy doubters that there is such a thing as the «apostolic tradition» to which ecumenism must be faithful).

To believe that whether or not scholars are Christian is irrelevant to the excellence of their scholarship is to reject a rich philosophical and theological tradition and to adopt a form of the fideism for which many Catholics justly criticize many Protestants.