Sentences with phrase «traditional doctrines for»

The Incarnation (God's assumption of human nature and flesh) and Atonement (the meaning of the death of Jesus) are the two traditional doctrines for expressing this faith.

Not exact matches

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

a: allegiance to duty or a person: loyalty b (1): fidelity to one's promises (2): sincerity of intentions 2a (1): belief and trust in and loyalty to God (2): belief in the traditional doctrines of a religion b (1): firm belief in something for which there is no proof (2): complete trust 3: something that is believed especially with strong conviction; especially: a system of religious beliefs

This doctrine recognized that his death was «for our sins as Paul also states, in summing up the traditional doctrine (1 Cor.

For some traditional Christians the doctrine of the virgin birth is integral to belief in Jesus» divinity.

They are not original manuscripts, and the traditional definition for the doctrine of inspiration applies only to the original manuscripts.

Traditional western doctrines of the world beyond have generally included a distinction between a «heaven» for the righteous souls, and a «hell» for the wicked, sometimes with a «purgatory» for those who must undergo purifying punishment before entering heaven.

I have not rejected the traditional, evangelical, dispensational explanations for any one of the seven doctrines stated above.

The discrepancy between the orthodox teaching of an eternity of punishment for those predestined to damnation and the belief in God's love is one of the too rarely examined problems in traditional Christian doctrine.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

In 2012 two faculty members, Cornelis Van der Kooi and Gijsbert Van den Brink, published a 700 - plus page introductory text, Christelijke Dogmatiek: Een Inleiding, a creative articulation of traditional Reformed doctrines that is now in its fifth printing (with an English translation presently being prepared for publication by Eerdmans).

That is, they have set aside the traditional understanding of God as a unique spiritual substance in which all three persons somehow share and have moved to a more contemporary understanding of God as an interpersonal process or a community of three coequal persons.1 In effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of reality.

The mentality that Rauschenbusch deployed to seduce his readers — the turn away from troubling debates about doctrine, the shift from personal salvation to social reform, and the reassurance that progressive disdain for traditional religion was in fact a sign of a more authentic and scientific faith — provided a way to remain Christian while setting aside whatever seems incompatible with modern life.

While there is room for talking about such a step, one should not ignore the specific contribution made by traditional cultures to the whole process of formulating Christian doctrines.

For though some might want to say that a Christian should really be something else or should adopt different doctrines, they can hardly deny» indeed their desire for change requires them to assert» that the traditional doctrines are what defines a ChristiFor though some might want to say that a Christian should really be something else or should adopt different doctrines, they can hardly deny» indeed their desire for change requires them to assert» that the traditional doctrines are what defines a Christifor change requires them to assert» that the traditional doctrines are what defines a Christian.

For often the quotations and the comments seem worlds apart: the quotations look like traditional repetitions of traditional doctrine while Wojtyla's comments look like bizarre tangents.

I think that a traditional doctrine of men / demons is responsible for this kind of teaching.

Thus there is no need for us to be alarmed at such ideas as that of God «animating» the world of matter, or of the whole world «becoming incarnate»: we shall find plenty of parallels in St Paul and in the traditional theological doctrine of the omnipresence of God.

Near the close of the book, Barr again seems to despair of his subject and calls for works in the «Christian doctrine of the Old Testament,» since «traditional Old Testament theology... has often tried to solve questions which, properly speaking, can not be solved within the horizon of the Hebrew Bible itself and within the boundaries of its resources» (this last is a very valid point).

Niebuhr admitted that he had tried to purge the doctrine of original sin of some of its cruder traditional interpretations, but this effort proved vain for his modern readers.

Hartshorne offers a closely reasoned philosophical argument for a doctrine of God based, not on the classical metaphysical categories of traditional theology, but on process philosophy that allows some non-absolute aspects of God.

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 life.»

«There can be no question that such a thing can be counterintuitive for more traditional evangelical doctrines of Scripture,» Enns confesses, «since this is eisegesis (reading meaning into Scripture) rather thanexegesis (getting meaning from Scripture).»

The reader is referred to the discussion in The Living God and the Modern World, pp. 108 - 41 where Peter Hamilton outlines the problem of the traditional doctrine of the after - life more fully than we have room for here.

By denying original sin, moderns, who often prided themselves on their empiricism, were denying a point of traditional Christian doctrine for which there is immense contemporary evidence.

Yet, the study said, spirit - filled believers, especially Pentecostals, «stand out for the intensity of their belief» in traditional doctrines and practices compared to other Christians.

Mozley's summary was that a fresh emphasis on God as Love was the motivation for calling into question the traditional doctrine of God's impassibility.

By an opaque concept of revelation, 1 mean that familiar amalgamation of three levels of language in one form of traditional teaching about revelation: first, the level of the confession of faith where the lex credendi is not separated from the lex orandi; second, the level of ecclesial dogma where a historic community interprets for itself and for others the understanding of faith specific to its tradition; and third, the body of doctrines imposed by the magisterium as the rule of orthodoxy.

Full credit must be given to St. Thomas Aquinas (c. 1225 - 74), who, building upon the work of his teacher Albertus, constructed such a magnificent synthesis of traditional Christian doctrine and of the new knowledge that it became the standard expression of Christian doctrine for the Roman Catholic Church up until the present day.

Assume for the moment that there is no genuine doctrine of God in Whitehead, or none that is meaningful within a Western philosophical or Christian theological context; then is it not possible that Whitehead's language about God is fulfilling an intention which is wholly distinct from our traditional and established speech about God?

He did not draw on the recognizable experiences of his people in order to provide a context for his explication of a traditional doctrine, that is, he did not preach inclusively.

However, Mahoney's method is the reverse: he applies the «doctrine» and «truth» of evolution to «aspects of some traditional Christian beliefs» and «where necessary» puts traditional Christian beliefs «aside» in order to «make room for his own more contemporary evolutionary theology» (p14).

This doctrine rendered meaningless the traditional God of justice, compassion and salvation, replacing it with an ethics fit only for a society of unimaginative shopkeepers.

More recently, 3 however, I have advocated reserving the term «classical theism» for the version of traditional theism affirmed by classical theologians such as Augustine, Anselm, and Thomas, according to which God is timeless, immutable, and impassible in all respects — a doctrine that implies that creaturely freedom must be denied or affirmed at most in a Pickwickian, compatibilist sense.

Because it is metaphysically impossible for God to be love without the world, traditional Christian doctrines such as creation from nothing, God's power to act unilaterally, and God's foreknowledge of future events as actual are logically inconsistent with understanding God as love.

My only quibble with Hasker's account would involve his statement that for process theists «the traditional doctrine of creation ex nihilo must be abandoned.»

For a nice summary of the traditional doctrine of the distinction between accidental unities and per se or essential unities, see Francis Suarez, MD 4, 3.

Balentine concedes the inescapable conclusion: even though Job's three friends argue passionately throughout on God's behalf for the traditional doctrine of retributive justice, the entire book is a repudiation of that doctrine.

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While the restrictions on e-books may initially seem inconsistent with the rights granted for hard - copy books, these differences are the consequence of new digital products outgrowing traditional copyright doctrines.

Contrary to more traditional principles which presumed an inability to make such important decisions for anyone under the age of majority, this doctrine recognizes that it is neither appropriate nor fair to treat all young persons the same.

The traditional doctrine that makes a person liable for harm inflicted by a domestic animal is referred to as «scienter» (the Latin word for «knowingly»), «common law strict liability,» and «the one bite rule.»

the traditional definition of the doctrine of contributory negligence is incomplete because it fails to account for the doctrine's frequent exclusion for reasons of public policy;

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

The doctrinal orthodoxy section is intended to measure the extent to which an individual believes in traditional religious doctrines, for example, «I believe God created the universe» (Batson et al., 1993).

They fought hard for our land rights; to overturn the doctrine of terra nullius; and to have our traditional laws and customs formally acknowledged by a legal system that is not designed to provide for the rights and interests of the original owners of this land.