Sentences with phrase «theological understanding of faith»

To a great extent our theological understanding of faith, virtue, and happiness has lost this emphasis on the primacy of openness to the surprise of promise.

But in making this surrender our critics must not be very far from exemplifying the theological understanding of faith.

Not exact matches

Recently, I've come to understand to a greater degree how «a theology» can replace «a faith» and mask itself as the real thing.I'm not anti-theological, in fact, I'm very theological - the difference in my approach now is a realization that if one has some degree of traditional, but contemporary faith in God (as I do), then a theology is inevitable....

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.

We need a functional standard of orthodoxy: one supple enough to do justice to the sorts of nuances Griffiths introduces, but one real enough to help us understand when theological speculation, novelty, and critique undermine rather than enrich the faith of the Church.

The radical secularization that has transformed Christianity's heartland into the most religiously arid half - continent on the planet has at least as much to do with the craven surrender of ministers of the gospel to theological and political fads, and their consequent loss of faith, as it does with the impact of urbanization, mass education, and the industrial revolution on Europeans» understanding of themselves.

The Faith movement has this principle at the heart of its approach to the formation of young Catholics, seeking to foster an inquisitive approach to the faith, just as in the natural sciences, and to develop such intellectual curiosity within a theological framework that is faithful to Christ's Magisterium and to our understanding of the created univFaith movement has this principle at the heart of its approach to the formation of young Catholics, seeking to foster an inquisitive approach to the faith, just as in the natural sciences, and to develop such intellectual curiosity within a theological framework that is faithful to Christ's Magisterium and to our understanding of the created univfaith, just as in the natural sciences, and to develop such intellectual curiosity within a theological framework that is faithful to Christ's Magisterium and to our understanding of the created universe.

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.

Most ancient interpreters understood the Timaeus» arche to regard a metaphysical, not a temporal, principle: Wallis, 20, 65, 68, 77,102 f [19] For the metaphysical grounding of these statements cf. J. McDermott, S.J., «Faith, Reason, and Freedom,» Irish Theological Quarterly 67 (2002), 307 - 332.

Our theological beliefs about the community of faith, the images of God we find meaningful, ethical perspectives based on our understanding of justice and care, and our interpretation of suffering and healing, sin and forgiveness, ground us and guide us in responding to the crises of members of our congregations.

For those oriented in the black experience, there is a complementary task; namely, understanding that an indigenous theological formulation of faith — black theology — is available to aid in the task.

(My Understanding the Christian Faith gives a survey of theological concepts and is written primarily for laymen.

It would be strange if, after all the recent discussion as to how much Christianity is a «historical faith,» Christian theologians would adopt an understanding of theological language which ruled out all historical statements.

The following centuries of monastic experimentation gave them deep insights into humility, and into the great theological virtues of faith, hope and charity, They understood the Gospels to be saying that we are meant for great things — meant to live in imitation of Christ himself.

Theology understood as a practical discipline should not» be confused with those theologies that make the question of «faith» the starting point of theological reflection.

In one of the essays in this volume, pastoral theologian Carrie Doehring distinguishes between «theological literacy,» which knows the vocabulary and the right answers to the questions, and «theological fluency,» in which «we «inhabit» our theology as a faith perspective that we use to understand and respond to spiritual and psychological needs.

And yet modernity was also understood as a philosophical and theological system that displaced, or at least threatened, what could be called the praeambula fidei — the «preambles of faith,» which include the truths of natural reason, particularly on philosophical issues close to sacred doctrine.

Each knows, as a theological interpreter of Christian self - understanding, that faith in God includes a fundamental trust in and loyalty to both church and world.

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.

Anselm of Canterbury coined the phrase Fides Quaerens Intellectum (Faith Seeking Understanding) when engaging in theological investigations.

It was not an example of «justification by faith», theological jargon, which both Catholic and Lutheran understand differently with the former confused as sanctification.

If one can recognise the vital role which the mass media are playing in this regard and understand some of its major mythologies, exploration of the process and media mythologies offers a rich resource for theological reflection and the cultural contextualization of faith.

Theological education needs to take more seriously than it has that the mass media may be having a marked effect on religious faith, not just by the media's presentation of religious issues, but by the influence the media are exerting on perceptions of social reality within which religious faith is understood and experienced.

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.

They help to define the nature of evangelicalism's theological impasse in a way that the average Christian churchgoer who reflects on the faith can understand.

Karl Barth, who changed the direction of twentieth century theology with his recognition of the bankruptcy of nineteenth century liberalism, nevertheless did not ignore the theological discussion of those whose understanding of the faith he judged to be inadequate.

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

Unfortunately, in the Western Church, after the substitution of «right beliefs» for «works» or «fruits of the Spirit» as the sign of authentic faith by in classical Protestantism and the Enlightenment's emphasis on a reductionistic understanding of reason based solely on empirical logic, faith became confused with orthodox theological beliefs.

Reumann outlines the historical hardening of theological categories between Lutherans and Catholics arising out of the Reformation doctrine of justification by faith, and the convergence toward a common understanding on justification and related doctrines through Lutheran - Catholic dialogues over the past thirty years.

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.

«1 What theologians have to show if they want to be heard is the biblical view that the world is unintelligible apart from Christ.2 The theological hang - up on the problem of the Jesus of history and the Christ of faith is irrelevant for the ordinary man whose goal is the understanding of the message of Christ and which task is theology's very purpose.

After earning her Master of Arts in Theology from Fuller Theological Seminary in 2000, Crystal went on to become the Senior Pastor at Shema Congregation, a Messianic Church of the Nazarene congregational plant that strives to understand and embrace the Hebraic roots of the Christian faith.

If the total coincidence of transcendence and immanence is vision, and not structure of existence, then the traditional styles of faith and practices of faith may still have possible meaning, even though they are seen to be penultimate; and then the radical theologian can be understood as standing in a spectrum of theological positions and not in isolation.

As it turned out, I came to a deeper understanding of the structural polarities and theological paradoxes that communicate «faith» in any efficacious performance of Christian liturgy.

In the five chapters of this book I have selected and discussed outstanding examples of Old Testament myth, legend, history, prophecy and law in an effort to show that common theological presuppositions underlie all of these varying literary types, and that they must be read and understood as speaking from faith to faith.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Without exposure to practices that help people develop a solid biblical and theological foundation and which encourage them to develop their capacities to think ethically and theologically, the unschooled mind of the child will pull Christian communities and individuals toward simplistic understandings of the faith.

He writes, inter alia, «When the pope is understood not only as final arbiter to the deposit of faith but also its only source of theological reinterpretation, there is surely at least an impoverishment of the Church's theological life.»

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.»

Key concepts such as the personal nature of revelation and faith, truth as encounter, and the christocentric understanding of the church and ethics have entered our theological consciousness.

As expressed in the preface to his Foundations of Christian Faith, his theological intention was «to reach a renewed understanding of this message and to arrive at an «idea» of Christianity... and... try as far as possible to situate Christianity within the intellectual horizon of people today.

So while I understand the logic behind the doctrine, it seems that with a theological slight - of - hand we have developed a central idea to the entire Christian faith!

What is needed today, I believe, is the radical attempt to work Out a theological pattern for Christian faith which is in the main influenced by process - philosophy, while at the same time use is made of what we have been learning from the existentialist's insistence on engagement and decision, the understanding of history as involving genuine participation and social context, and the psychologist's awareness of the depths of human emotional, conational, and rational experience.

The various theological controversies of the early centuries of Christianity — regarding our understanding of the two central mysteries of the faith, the Incarnation and Trinity — saw the question itself first deepened and clarified, and then answered with philosophical rigour.

The concept of the person was developed and refned in the crucible of Christian philosopher — theologians trying to grapple with understanding (and misunderstanding) the two fundamental theological mysteries of the Christian faith.

These «theological» experiences of ours are bound to bring about some fundamental changes in the way we do Christian theology, understand the nature and task of the Christian church, and paractice our Christian faith in Asia.

This conclusion bears great theological significance for an understanding of human nature, obedience, and faith, but Turner seems content to state that it calls into question the idea that God's will overcomes all obstacles in Genesis.

Schleiermacher has always been a theological model not so much in the content of his thought as in his basic approach to faith, which is a very rational, historically oriented approach within a tradition, with the understanding that one can not simply swallow the tradition but has to enter into a reasonable dialogue with it.