Sentences with phrase «theological way of speaking»

Not exact matches

Helmut Thielicke has taken this criticism seriously in his Theological Ethics, speaking of the various structures of our common life, such as the state, law, economics, etc., as «orders of history» rather than as «orders of creation,» and presenting them in an infralapsarian way as «orders of the divine patience, given because of our «hardness of heart» (Matthew 19:8).»

Dr. King comments on the thoughts of Lorenzo Dow McCabe who attempted to challenge the metaphysical foundations of traditional Christian theology: If theological reconstruction is to meet the needs of philosophy, scriptural exegesis, and religious experience, thought McCabe, then theology must reassess its traditional theistic assumptions in such a way that it can speak of a God who is capable of relating fully to the contingencies of personal life and historical change.

If, in Genesis, individual legends and originally separate cycles of legends are combined in such a way as to convey the theological drama of Israel, if the spoken lines are the lines of the play, we observe at the same time that this literary material of legend always refuses to yield itself completely to such editorial, theological design..

The speaker's drama in preaching is both a search for a language of lived experience and for a way of speaking sermonic texts that are «believable» at a time when coherent, theological frameworks have collapsed.

They have to speak the gospel in ways that secularized modern people can hear: «That's what led me to imagination in the first place, and I still believe that one can be true to the task of theology without compromising the essentials as did theological liberalism.»

I would in no way minimize the immense significance of his treatment of sin, but I believe he spoke of it in the light of the shallow moralism of both theological orthodoxy and liberalism, and as one part of the task of relating Christianity to the twentieth century.

But church needs to be a place for the hurting to go and be accepted as they are and a place where the truth is spoken both theological but also in an emotionally open way where the burdens of life can be expressed without fear of rejection.

Informationally speaking, the pluralist theological option radically relativizes the importance of distinct religious boundaries, proposing that different religious traditions may all be equally valid ways of experiencing the revelation of an ultimate reality transcending the comprehension of any particular tradition (See the essays in John Hick and Paul Knitter, eds., The Myth of Christian Uniqueness (Maryknoll, New York: Orbis Books, 1987).

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

Most of the time, Bible teachers use «repent and believe» in order to convince you that in order to be «right with God» that you have to abandon your former, sinful way of living, thinking, acting, and speaking to come into accordance with their theological system.

To speak in that way of factors that make a given theological school concrete is to speak very misleadingly.

Not only does this means of approach allow the worlds of East and West to speak for themselves, but it is also an effective means of raising the theological question of whether or not Christianity is ultimately a universal way of faith.

First, my denomination is fairly broad - church, so to speak, but I'm always a little worried that some of my theological musings might be taken the wrong way.

I hear a good many Christians speak of «Judeo - Christian values» who have in no way internalized the theological and historical bonds between Judaism and Christianity.

In this communication between the Biblical and the modern communities the movement is not all one way; it is not simply the Bible that speaks to the theological student; he also speaks to the men of the Bible.