Sentences with phrase «with philosophy and theology»

But we can not claim for them as much objectivity as the sciences have.12 Psychology itself shares many of those difficulties with philosophy and theology.

Russian religious thought of the nineteenth and twentieth centuries was also very sensitive about the crisis of classical philosophy; quite strong in the criticism of its errors, but aspiring to work out its own organic vision of the world, it was not inclined to unite science with philosophy and theology.

The ambiguity of Bingham's project is most evident when it moves into regions traditionally associated with philosophy and theology.

Not exact matches

In May 2017, Michael graduated as a Founder's Scholar from The King's College with a bachelor of the arts in Politics, Philosophy and Economics, double - minoring in Journalism and Theology.

There is, as I see it, a paradigm shift taking place in contemporary Roman Catholic theology away from the classical worldview of Thomas Aquinas and other scholastic thinkers in which the philosophy of Aristotle plays such an important role to a more interpersonal approach to the God - world relationship in which God is thought to be constantly interacting with creatures in the establishment of the Kingdom of God on earth.

In His own words: «blessed are those who hunger and thirst» I don't feel that one can disregard «all images, all philosophies, all religions, all theologies, all spiritualities, all institutions and organizations» Jesus showed us the way though His church and through communion with others.

At one time the Catholic natural law philosophy of Thomas Aquinas and his followers dominated European thinking, but its metaphysical foundations were undermined as science replaced Aristotelian teleology and Catholic theology with a materialist worldview that considers only efficient causes.

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.

The truth of Buddhism provided me with a second perspective from which to view our inherited theology critically, but thus far it has confirmed me in my faith in Christ and also in my conviction of the continuing fruitfulness of Whitehead's philosophy for responding to crucial issues of our time.

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.

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.

However, the relation between theology and philosophy is markedly altered once we fully recognize that the starting point of philosophy, that is, the fundamental vision with which the thinker begins, is historically conditioned and that Christian faith has played a major role in the formation of the Western vision.

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.

In these terms Christian philosophy and Christian natural theology, though distinct, are intimately related and fully compatible with each other.)

It is a grand and unique attempt to synthesise modern science with the history and philosophy of science of neo-scholastics such as Etienne Gilson, the metaphysics and theology of Hans Urs von Balthasar, the mysticism of Eckhart, and Henri de Lubac's retrieval of the pre-Augustinian tripartite (body - soul - spirit) anthropology.

In any event, developed Christian theology rejected nothing good in the metaphysics, ethics, or method of ancient philosophy, but — with a kind of omnivorous glee — assimilated such elements as served its ends, and always improved them in the process.

We are thus able to align our theology with the scientific and philosophic disciplines which already have made the conversion to the modern dynamic world - view from the classic static world - view — hence from the Ptolemaic to the Copernican, from the Aristotelian eternal species to the Darwinian evolution of species, from the metaphysical to the temporal or historical and evolutionary in philosophy and theology.

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).

Other essays in the collection compare and contrast Hartshorne's theism with Latin American liberation theology (Peter C. Phan), with phenomenology and Buddhism (Hiroshi Endo), and with European philosophy (André Cloots and Jan Van der Veken).

4In addition to his article in the present volume, see e.g., «A Whiteheadian Basis for Pannenberg's Theology,» Encounter 38 (1977): 307 - 17; «A Dialogue About Process Philosophy» (with Wolfhart Pannenberg), Encounter 38 (1977): 318 - 24; «God as the Subjectivity of the Future,» Encounter 41 (1980): 287 - 92; «The Divine Activity of the Future,» Process Studies 11/3 (Fall 1981): 169 - 79; and «Creativity in a Future Key,» in New Essays in Metaphysics, ed.

With regard to the question of justice, the claim that Whitehead's philosophy contains «latent counterrevolutionary tendencies,» and the call for a revolutionary process theology, there seem to remain only a few necessary remarks.

John Brewer Eberly, Jr. is a master's student in the Theology, Medicine, and Culture Fellowship at Duke Divinity school, with interests in the philosophy of beauty, philosophical theology, and medical humTheology, Medicine, and Culture Fellowship at Duke Divinity school, with interests in the philosophy of beauty, philosophical theology, and medical humtheology, and medical humanities.

This ideal was generally framed in neo-Thomist terms, with first philosophy and later theology acting as the intellectual glue that united the disparate academic disciplines.

It may be true that existentialist philosophy arrives in the end at statements almost identical with those of Christian theology, but that is not because it is a philosophy, but because it borrows its thesis from other spheres which belong to another kingdom and another order, or else it posits them dogmatically.

A principal strategy of the church growth philosophy has been to identify the major demands people are making and tailoring the message and methods of the church to meet those demands, right down to the type of minister needed, the types of programs that should be offered, the type of theology to preach, the best places to build, and the most productive market segment to target with one's «packaged» message.

(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.

For a person who toots his own horn about how smart he is, you certainly seem to need a lot more study on ancient history, science, and general philosophy coupled with theology.

Yet they would feel not justified in regarding their result as the last word of wisdom but would very definitely expect an appreciation and evaluation which puts these results in the proper perspective of a unified system of knowledge, philosophy, or theology; and it is irrelevant whether the latter task is performed in personal union with that of description so long as the integrity of the latter is guaranteed.

This achievement alone is pregnant with enormous meaning and interest for philosophy and theology; and, in this regard, we must view Hartshorne as standing in the same tradition with Aristotle, Aquinas, Spinoza, Hegel, and Whitehead.

I conceive natural theology as the area of overlap between philosophy and theology, whereas this book deals chiefly with the area of overlap between history and theology.

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

Process philosophy offers definite advantages for Christian theology over earlier naturalistic and idealistic philosophies because it recognizes the qualitative discontinuities in human existence and refuses to identify God with any natural process.

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, despite the fact that Wieman and others of similar persuasion found elements of Whitehead's philosophy congenial, and despite the fact that many others saw Wieman as a Whiteheadian, in retrospect one must conclude that Whitehead's influence on Wieman was very partial and that the influence of John Dewey, with a resultant emphasis on empirical observation and verification, was much more formative for Wieman's distinctively empirical and pragmatic theology.

I read a lot about religion, theology, and philosophy, and I've come to a conclusion on what may be the most serious problem with religious leadership today: Entitlement!

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.»

There is a critical need for catholic theology to be engaged with modern scientific philosophy and yet remain faithful to the magisterium.

This reference just made to philosophical presuppositions identifies our thought with one type of Christian theology and cuts across the dominant tendency in the neo-orthodox movement, where philosophy is wholly rejected by theology as in Barth, or is given a merely peripheral role as in Brunner, and, to a lesser extent, in Richard Niebuhr and Reinhold Niebuhr.

For philosophy and theology, in accordance with their doctrine of man, which is prior in principle to that of the natural sciences, affirm an immediate creation of what they call soul.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

He graduated with a liberal studies degree and down the road plans to pursue graduate studies in philosophy and theology with the intent of being a professor.]

The application of process philosophy accomplishes three things which the author considers necessary to make theology relevant today: (1) it reconciles theology with the scientific world, (2) it reconciles immanence and transcendence, and (3) it makes theological talk relevant.

Since the impetus for process theism has primarily come from the philosophies of Whitehead and Hartshorne, it is not surprising that most process theology heretofore has been largely preoccupied with the problems and questions they have left us.

I read a lot about religion, theology, and philosophy, and I've come to a conclusion on what may be the most serious problem with religious leadership today:

Descartes would cut philosophy and theology away from all contact with rude material things....

Besides all this, the specific relation between the Father and the Logos is most important in safeguarding two truths, often obscured in theology's ongoing dialogue with philosophy:

Again our editorial argues that a developed natural philosophy and theology, which are open to mutual synthesis and to real contact with the transcendent, as envisaged for instance by Vatican One in Dei Filius, can help to free our intellectual vision from the smothering effects of a too Platonic conception of the absoluteand infinite.

True, the distance which philosophical theology establishes between God and ourselves is still necessary to prevent us from confusing God with our own idols, and thus it is perhaps more than philosophy, it is a hidden grace.

This attempt to conjoin and utilize the realm of science, with its accent on empirical and sentient data, and the realm of philosophy, with its accent on the quest for metaphysical truths, is basic to process theology.

1Although «process hermeneutics» is used here principally in reference to NTIPP and OTIPP, these collections are products of conversations that began with a conference on Biblical theology and process philosophy, held at Christian Theological Seminary, Indianapolis, in 1974, whose papers were published in Encounter 36/4 (1975), PS 4/3 (1974) 159 - 86, and LG 29 - 44.