Sentences with phrase «with traditional doctrine»

Defenders of Humanae Vitae have long pointed out that it is consistent with traditional doctrine, and as such is an instrument of communion with those who have gone before us.

He admits that it would be difficult to reconcile this with traditional doctrine, but not impossible.

But Methodist dogmatics had been plagued by the predicament of reconciling contingency in human affairs with the traditional doctrine of God's absolute foreknowledge — a reconciliation that Calvinist necessitarians gleefully declared impossible.

The main point is to underscore the contrast of the implications of his philosophy with the traditional doctrines that have insisted only on the permanence, unity, eminent actuality, transcendence, and creative power of God.

Hence if Wojtyla is going to ask and answer seriously the question of what it is like to be a Christian, he has to start off with the traditional doctrines; he has to start off with pure, uncompromising orthodoxy.

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

Since then clergy in many pulpits have articulated what Washington Gladden was to call the doctrine of the «socialized individual,» exhorting society to balance capitalism and its emphasis on self - interest with religion and its traditional emphasis on the public welfare.

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.

After you described your list of disagreement or doubts with the traditional minor doctrines of Christianity you said; «Now you see why I have to go into church planting.

In terms of his natural theology, Mascall does not hesitate to deal with one of the most controversial of traditional doctrines about God, namely the doctrine that God is impassible.

With heaven at stake and traditional doctrine in mind, the distinctions are significant.

This formulation makes sense, but I find myself compelled by Scripture, reason and experience to disagree with much of what constitutes traditional doctrine.

In his writings there is explicit acceptance of the traditional Catholic doctrine about Jesus and yet also a development of that doctrine with special emphasis on the cosmic Christ adumbrated in the Pauline literature and expounded by Teilhard in the evolutionary perspective.

What he concludes involves rejection of some traditional doctrines, but it resonates well with much biblical thinking and Christian experience.

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).

My first question has to do with Altizer's interpretations of Biblical passages and of traditional Christian doctrines.

This is the trouble with traditional religious doctrines: they are burdened with ideas which have lost their reference to actual human experience.

A substantial number rejected two doctrines, somewhat fewer rejected three, and so on, with a small minority of modernists who rejected all of the traditional Christian beliefs.

With his doctrine of asymmetry, Whitehead is able to reconcile the traditional dichotomy between internal and external relations.

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.

Without the traditional doctrines, you may, to be sure, end up with something very interesting, but you will not end up with a Christian.

Traditional Christian theology, with its doctrine of divine omnipotence, could not do justice to the latter intuition.

He has gone beyond the traditional doctrines by drawing his metaphor from within the action of loyalty when it deals with the broken community.

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.»

The author finds himself compelled by Scripture, reason and experience to disagree with much of what constitutes traditional doctrine.

These parishes typically affiliate with Anglican bishops who remain committed to traditional doctrine.

The Professor of Philosophy and Religion, Philip Clayton, begins with the premise that the beliefs and doctrines of traditional theism can be modified or abandoned in light of emergentist theories.

Personal religious experience and inner feeling, therefore, began to take precedence over religious thought and dogma at the very time when traditional Christian doctrines were becoming increasingly out of kilter with the new ideas and advancing human knowledge of the last two centuries.

Moreover, with logical rigor and religious zeal, he proceeds to demonstrate that this doctrine involves traditional theism in a whole raft of paradoxes and inner contradictions, in the hope that he might encourage its entire abandonment by thoughtful people.

Do you have a way which the books of the New Testament could be chosen, but which deals with the issues I have raised above so that we can maintain the traditional doctrine of inerrancy?

Yet more liberal folk don't share my adherence to traditional Christian doctrine or my comfort with «Jesus talk.»

I have a feeling that, even if he's dispensed with traditional religious doctrines, Bell's spiritual leanings will never allow him to see the world in purely material terms.

Although Whitehead has successfully avoided the traditional problem of evil by his dipolar doctrine of God, he seems to have presented us with another problem of evil in the sense that God is not only unavoidably implicated in the actions of finite occasions, but to the extent that pleasure is realized by occasions God derives enjoyment in his consequent nature also.

They have challenged this form of the free will defense on several grounds, the most basic of which we have already mentioned: because the traditional doctrine of creation affirms that God creates the agent's free will, it ought to follow that the traditional God works the free will of the creatures, where this is inconsistent with the doctrine of freedom outlined above.

None of the six Christian partners are wholly content with Abe's presentation of the kenotic theme in Christianity; but none can deny the genuineness of his insight into this traditional, albeit, controversial, Christian doctrine.

This constitutes such a considerable revision of the traditional doctrine of God that its very radicalness may argue there must be something wrong with it.

The illustration suggests that he should study the theological resources of Scripture, history, and doctrine; and study also, with equal seriousness, what he knows of the related meanings from his own authority of both traditional and contemporary experience; and how to recognize the authenticity of the dialogue, both historical and contemporary, be - tween God and man and the dependence of each on the other.

The associated traditional doctrines of «the Fall» and «Original Sin», with all their historical absurdity and however much we may wish to put in their place some better way of stating what they affirm, tell the truth about man.

In this case, it smacks of efforts since the 2016 election to declare traditional evangelical doctrine guilty by association with Trumpism.

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.

Besides suggesting that we give up this doctrine reluctantly (whereas we do it with enthusiasm), Hasker's reference to the doctrine as «traditional,» with no qualification, could be taken to mean that the doctrine is biblical.

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.»

Consistently with its rejection of this doctrine, process theism holds that God necessarily and hence always exists in relation to «others» with their own power, whereas traditional theism's acceptance of the doctrine of creatio ex nihilo means that God faced «no prior constraints apart from those of logical consistency.»

A traditional Christian, upholding the orthodox belief in God's absolute freedom with respect to creation can capture both these insights by a properly articulated doctrine of the Trinity.

It is at this point, I believe, that the traditional Christian doctrine of love is in the deepest trouble with sensitive and critical minds in modern culture.

His speech directed religious groups to «dig deep into doctrines and canons that are in line with social harmony and progress... and interpret religious doctrines in a way that is conducive to modern China's progress and in line with our excellent traditional culture.»

Surveying the American past with Evangelicals as their focus, Finke and Stark discover the same «law» of American church history that Kelley did two decades ago: «To the degree that denominations rejected traditional doctrines and ceased to make serious demands on their followers, they ceased to prosper.»