Sentences with phrase «theology by philosophy»

By resisting the colonization of theology by philosophy or any other discourse, Barth prefigured the postmodern critique of all universalizing or «totalizing» discourses.

According to Powell, this position is best represented by Nicolaus Ludwig von Zinzendorf (1700 - 1760), who, «in good Protestant fashion, swore abstinence from all forms of metaphysics, natural theology, and the contamination of theology by philosophy.»

Not exact matches

By exploring themes of philosophy and theology in his work through the formal qualities of space, line, and color, Adams engages Christ and culture in his art.

Luther would be dismayed to learn that the option that he rejects — «the potentiality by which he could do many things which he does not» — has become the most prevalent conception of divine power in contemporary theology and philosophy of religion.

After I transferred to Heidelberg to complete my studies, my inclination to combine philosophy and theology was greatly encouraged by closer acquaintance with patristic thought.

But the question is one that must be faced by any process philosophy or theology which sets out to use an analysis of human experience as a basis for characterizing God.

Therefore, I felt that my philosophy and theology should not be permitted to separate, but that within their unity it should be possible to affirm the awe - inspiring otherness of God even more uncompromisingly than Barth had done, since he returned to reasoning by analogy.

The rudiments of the consequent Christian philosophy, theology, and art were already in place by the late third century: Christians could boast of Origen, for instance, a powerful intellect by any standard.

M.L.King Jr. further continued to develop his perspective by putting all his interest in the study of philosophy and theology.

Several of the book's features are shared with other British theology: a basic concern for intelligent orthodoxy informed by worship; the Trinity as the encompassing doctrine, strongly connected to both church and society; a well - articulated response to modernity; a wide range of «mediations,» through various discourses and aspects of contemporary life (philosophy, history, friendship, sex, politics, aesthetics, the visual arts and music); a special affinity for the patristic period; and a preference for the essay genre.

To walk about endlessly discussing philosophy and theology, like Socrates in the forum, is by no means a bad life, but again it tends toward the purely notional assent.

Soskice, Hogan and Coakley, together with Grace Jantzen in Manchester and Pamela Sue Anderson in Newcastle, also tend to be more impressed by French feminist philosophy than by American feminist theology.

According to Noddings, history (including philosophy, theology, politics, societal structures) up to this point has obscured the nature of the problem of evil because all systems for dealing with it have been created, elaborated, and promoted by and for males.

Theology is not to be distinguished from philosophy by a lesser concern for rigor of thought!

It will be useful at the outset to distinguish two matters that the very title of this response tends confusingly to run together, viz., (1) «Hermeneutics,» in particular hermeneutics as shaped by commitments to the conceptuality and doctrines of process philosophy, and (2) the use of Scripture - as - interpreted in the course of doing theology.

To continue to call the philosophy conditioned by revelation simply natural theology may, however, perpetuate a confusion that is manifest even in Mascall's own thought.

He by no means rejects the scholastic tradition of philosophy and theology, believing it to be the only sound basis on which to proceed, but he does present a comprehensive realignment of its details.

In more recent times, neo-classical theism (Whiteheadian process philosophy and theology) has reacted against the remote, transcendent, immutable and uninvolved God of classicism by making God totally immanent as evolving Deity.

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.3 The modern theological discussion of natural theology has been seriously clouded by the failure to distinguish the formal question from the substantive one.

Thus when modern philosophy established itself anew as a discipline autonomous from theology, it did so naturally by falling back upon an ever more abyssal subjectivity.

The Search for an American Public Theology: The Contribution of John Courtney Murray by robert w. mcelroy paulist press, 216 pages, $ 10.95 The Ethics of Discourse: The Social Philosophy of John Courtney Murray by j. leon hooper georgetown university press, 283 pages, $ 17.95 William Lee....

Schubert Ogden's theology as a whole is best characterized as an attempt to correct the «one - sidedly existentialist character» of Bultmann's theology1 by combining existentialist analysis with process philosophy in such a way that they mutually complement each other.2 This characterization applies likewise to Ogden's treatment of Christology in particular.

We conclude this chapter by stating the main thesis put forth by process philosophy which proposes nothing less than a revolution in metaphysics and theology.

This is strikingly illustrated by the fact that when the Renaissance initiated a revival of Platonism, some Christian scholars, known as the Cambridge Platonists, urged the return of Christian theology to «its old loving nurse, the Platonic philosophy».

Those theologians who are persuaded by present discussions in analytical philosophy will insist that even a consideration of the problem of their relevance to theology is misguided; for this is to confuse two different areas of discourse, the scientific and the religious.

14I have not been able to interact here with the two important articles by Joseph Bracken, SI., on process philosophy and trinitarian theology (PS 8/4: 217 - 30 and PS 11/2: 83 - 96).

One essay (by Randall Morris) focuses on Hartshorne's political thought, another (by Piotr Gutowski) on his conception of theology, and a third essay (by David Pailin) on his contributions to philosophy of religion and philosophical theology.

McCoy suggests that Whitehead, too, may have been shaped by biblical ways of thinking: «Indeed, it is highly probable that the process philosophies of the nineteenth and twentieth centuries emerged from contexts influenced by the covenantal or federal tradition and thus are in part intellectual progeny of covenantal theology and ethics» (CCE 360).

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

At the lowest level, such defense is accomplished by appeal to authority or tradition; at the highest level, it is done through philosophy — specifically, through philosophical theology or systematic theology.

Can you give any examples of lives that were ruined by philosophy or theology classes?

Earlier contributions were made by students in widely different fields: theology, philosophy, philology, jurisprudence and the social sciences, and later archeology and anthropology.

Its undergraduate degree in biblical studies and theology will instead be administered by the department of philosophy.

The submersion of the dialogical life by the «once for all» of gnosis, theology, philosophy, and social doctrine is only a part of a larger development of civilization.

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

As with other fields of sociological research the question has been asked if there is good enough reason to treat socioreligious phenomena separately instead of handling them in the traditional disciplines (theology, philosophy, anthropology, etcetera).30 Yet, as against such doubts, the work done by modern scholarship has proved the right to an independent existence of «sociology of religion.»

He could then recognize without the present ambiguity that Christian theology and Christian philosophy are distinguished by their focus on the particular and on the universal, but that no sharp line can be drawn between them.

If this becomes the exclusive endeavour of the biblical scholar then theology has been excluded categorically and has been replaced by an essentially secular philosophy and world view.

An alternative to the interpretation of history as process is offered today in those Christian theologies which have been influenced by existential philosophy which has its primary source in Kierkegaard.

Process theology, on the other hand, as a development in and from the Chicago school, has been deeply informed by the quite different philosophy of Whitehead.

It deals with Christology and the doctrine of God, as well as prayer, the resurrection, heaven, etc. and it provides a general introduction to Whitehead's thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal lifeTheology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal lifetheology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.»

Thus philosophy was recognized, not as one academic discipline among others, distinguished by its subject matter, but as replacing theology as the queen of the sciences.

«6 Indeed, during the decade following publication of Whitehead's major philosophical works, a variety of theologians, both in the United States and in Great Britain, were responsive to the new views articulated by Whitehead and made considerable use of many general features of his philosophy in constructing their own theologies.

When speaking of the above «correspondence» he says «the question why this has to be so is a real question, and one which has to be remanded by the natural sciences to other modes and planes of thought - to philosophy and theology.»

The assumption by theology of some philosophical perspective is simply unavoidable, regardless of what some theologians may deceive themselves into believing; therefore the most fruitful way for Christian theology to proceed is by recognizing its relative dependence and by adopting the philosophy which will be most fruitful in making Christian faith significant, meaningful and available to contemporary men.

Does it speak to the problem of my monumental ego shackled by «religion,» «peers,» my philosophy, my bias, my prejudice, my lack of compassion, my theology, my hermeneutics, my personal vision, my terms of desire, surrounded by goodies — all of which prevent me from helping others, from being free?

Indeed, according to writers and scientists such as Pierre Duhem, Stanley Jaki and Peter Hodgson, science in the modern sense of the word took root in the late Middle Ages, fuelled by a heady mix ofChristian theology and the newly rediscovered riches of Greek philosophy and mathematics.

James describes the emerging confrontation between philosophical cosmology and historical theology and the avenues for resolution offered by process philosophy for metaphysics, anthropology and evolution.

Philosophy and Christian theology are, therefore, only relatively independent; «in the long run each can be completed only by effecting a final settlement with the other.»

See the critical reviews by John Cobb in Religion in Life, XXXII, 2 (Spring 1963), 294 - 304; Julian Hartt in The Review of Metaphysics, XVI, 4 (Jane 1963), 747 - 769; John Hick in Theology Today, XX, 2 (July 1963), 295 - 298; and H. W. Johnstone in The Journal of Philosophy, XL, 16 (August 1, 1963), 467 - 472.