Sentences with phrase «work as theologians»

This source of the questions does not lessen the value of their work as philosophy, but it does mean that their philosophical work was a part of their work as theologians.

Rather, he works as a theologian in subordination to a church pledged to witness to the nonviolent politics of the gospel.

The implications of this conclusion are many and far - reaching, for my own work as a theologian as well as for what I understand by the related, but nonetheless distinct, tasks of philosophy and metaphysics.

Not exact matches

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

And in a vibrant Church, the work of theologians serves as a gift and service to both the hierarchy and the faithful.

First, feminist theologians are drawing on women's everyday lives and especially the dynamics of God's grace working in and through them as sources for theological reflection.

The liberation theologian does not first work out questions of the nature of God and Christ and the church in one context, such as that of the academic community, and then apply these answers to the social situation.

Third, many women theologians are using insights and practices from feminist theology in order to address broader social and ethical questions confronting the church, such as globalization, care of the earth, and the shifting patterns of work and family.

Naturally, theologians like Shaull do not consider whether what they call the «humanizing» work of God is the same thing as what revolutions aim at.

Tillich, who died in 1965, possessed a rhetorical genius in addressing Schleiermacher's «cultured despisers of religion,» but, as a serious theologian, his work has not worn well.

If sociologists have tended to center on the foregoing argument and to single out work as the basis of their assessment of our present inability to play authentically, theologians and philosophers have tended to: focus upon a second area: America's distorted value structure that has accepted as true the «mindscape» of technology 48 This is Theodore Roszak's phrase, and his discussion can perhaps serve as a helpful starting point.

I am a theologian who recognizes the influence of Wesley in my own work and who sees the potential of Wesley to help the United Methodist Church and perhaps other Wesleyan denominations as well.

For instance, Dr Gary Habermas, an evangelical US theologian who is known for his academic work on the biblical evidence for the resurrection also regularly gives presentations on the shroud as supplementary evidence.

The process thinkers of our time who have turned their attention to the religious question — the process theologians, as they are usually called — are sure, however, that there is another and sounder conception of God, one which makes love the clue to the divine nature and manner of working in the world and one which is also in accordance with what we know to be going on in that world.

This can be said of theologians such as William Hamilton, Harvey Cox, Paul van Buren, the «Mainz radical» Herbert Braun, the late Paul Tillich, and many of those who follow and comment on the works of Friedrich Gogarten and Dietrich Bonhoeffer.

Of course, there are interesting differences between these theologians, just as there were between Bonaventura and Calvin; and in some writers now, as of old, the logical implications are more adequately and rigorously worked out than in others.

This is a problem which has driven scholastic theology to the wall, and it is not insignificant that Catholic theologians have been hostile toward the idea of evolution, just as it is not accidental that when a Catholic vision of evolution did appear in the work of Teilhard de Chardin, it contained no idea or vision of analogia entis.

Clearly, this account of the method by which the theologian works has substantive presuppositions as to the content of theology.

The theologian works with these dogma that are taken as inspired interpretations of the inspired Scripture.

Today the greatest restriction on theologians is there desire to do work that is recognized as appropriate by the standards of the university.

In this work we were guided by two senior theologians, Dr. J. I. Packer, an irenic champion of unitive evangelicalism, and Cardinal Avery Dulles, S.J., the first U.S. - born theologian to be made a Catholic cardinal without having served as a bishop.

In the second half of the second century, bishops and theologians all over the Christian world, from Gaul in the west to Edessa in the east, worked energetically to expose him as a false teacher and discredit the simple idea now attached to his name.

Avery Dulles departed this world for a better place several years ago, but his work as one of our leading ecumenical theologians continues to bear good fruit.

In more recent years under the stimulus of Whitehead's thought and the constructive work of Charles Hartshorne, certain theologians have been developing «process theology» as a systematic theological outlook.

S. Paul Schilling, the theologian who introduced many of us in the English - speaking world to the work of the German philosopher Ernst Bloch, reminds us in a sensitive meditation that Bloch speaks of «humanity as on its way toward its homeland.»

As with most of the Protestant theologians who came before him, «revelation» was a central category of his theology, but unlike them, he did not share in the rejection of a rational metaphysics that so shaped (and skewed) their work.

Jenson and Gassmann skillfully reveal an ecumenical mandate in their work as Lutheran theologians, and their beginning and ending essays provide a frame for the more specific projects of the essays in between.

Richard Burridge has set an agenda that will provide decades of work for biblical scholars, historians, and practical theologians, and for theologians who recognize their primary vocation as a service to the Church.

The general position of these writers, whose contributions vary considerably in approach and quality, is that Jesus made no claim of divinity for himself and that the doctrine of the incarnation was developed during the early centuries of the Christian era as an attempt to express the uniqueness of Jesus in the mythological language and thought forms of the Greek culture of the time.While recognizing the validity of the patristic theologians» work, which culminated in the classical christological definitions of Nicea and Chalcedon, the British theologians question whether these definitions are intelligible in the 20th century, and go on to suggest that some concept other than incarnation might better express the divine significance of Jesus today.

Cobb holds that Wesley was a process theologian in the sense that Wesley sees God as working with each human being through the course of our lives — a process.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

As Protestant ministers were groping about for a solution that would embrace both a personal and social reality, a brilliant Lutheran theologian, J. H. W. Stuckenberg, worked out a solution in terms of the New Testament teachings of Jesus as related to all of lifAs Protestant ministers were groping about for a solution that would embrace both a personal and social reality, a brilliant Lutheran theologian, J. H. W. Stuckenberg, worked out a solution in terms of the New Testament teachings of Jesus as related to all of lifas related to all of life.

Political ethics as a central theological discipline now has a new intellectual identity and dignity, and many of today's young «political theologians» owe their ancestry to his creative work.

It would be easy in adopting McDermott's format — a highly organized structure that is repeated in every chapter — to view the theologians as titans whose work was independent of the others and whose thought is isolated from the broader stream of church history.

So long as he operates as theologian at all, whether his work is dogmatic or eristic, it all depends upon and serves God's revelation of himself in Jesus Christ.

The theologian can not as a theologian enter upon detailed discussions of the interpretation of the modern scientific world view and its relevance for theological assertions, but he can and should show the need for such discussions and their significance for his own work.

Niebuhr claimed that he was not a theologian; and he was not, in the sense of having worked out an elaborate system such as that of the German theologian Karl Barth or the émigré to America Paul Tillich.

In his significant work Christianity in World History, a prominent theologian Arend Theodor van Leeuwen has argued that the idea of separating out the things of God from the things of people in such a way as to deny the divine nature of kingship was first formulated in ancient Israel and then became a major motif of Christianity.

A white male process theologian, for example, working (as most do) within the institutional structure of a North American college or university, simply can not become a feminist theologian or do black theology.

Unlike other theologians and philosophers, those who work in the area of religion and science regard «postmodern» studies as worthwhile only as a sign of modernity's maturing critical spilt, not as an alternative to modernity.

Process theologians such as John Cobb see this creative transformation as the very work of Christ.

To be mentioned also are the work of theologians such as Karl Rahuer in his Theological Investigations, and specialized historical studies, often by Catholics like Hubert Jedin, Otto Herman Pesch and Vinzeng Pfnür, on the Reformation period and the Council of Trent.

The platform planks for «32 embodied a number of Century concerns: U.S. adherence to the World Court protocol; U.S. entry into the League of Nations, provided that its covenant be amended to eliminate military sanctions; U.S. recognition of the Soviet Union (which was granted a year later); the safeguarding of the rights of conscientious objectors (including those denied citizenship, such as Canadian - born theologian D. C. Macintosh of Yale Divinity School); the abolition of compulsory military training in state - supported educational institutions other than military and naval academies; emergency measures for relief and public - works employment; the securing of constitutional rights for minorities; the reduction of gross inequality of income by steeply progressive rates of taxation on large incomes; «progressive socialization of the ownership and control of natural resources, public utilities and basic industries»; «the nationalization of our entire banking system»; and so on (June 8, 1932).

If the views of these theologians are correct, then the good accomplished in redemption lies in a different dimension from the goad realized by human effort, and we can not sustain the thesis that the work of redemption involves as an integral aspect a process in this world, and the actualization of love in this life.

We need not recall here the history of what led up to the declaration of Humani Generis (which is doctrinal in character, even if it does not constitute a dogmatic definition), starting with the pronouncement of the local synod at Cologne in 1860 rejecting evolution in any form, the censure passed on the works of theologians favourable to evolution, such as M. D. Leroy (1895) and P. Zahm (1899), the decree of the Biblical Commission in 1909, the tacit toleration of works favourable to evolution by theologians such as Ruschkamp (1935), Messenger (1931), Perier (1938), down to Pius XII's Allocution to the Papal Academy of Sciences in 1941.

And to speak in that fashion would be to say, with Dr. Paul Knitter of Xavier University in Cincinnati (one of the brilliant young Roman Catholic process theologians of our time), that we need to «recognize the possibility that other «saviours» have carried out... for other people» the redemptive work which as Christians we know in Jesus Christ.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

In addition, I have the work of literally thousands of theologians that have work since the time of Christ to explain the Bible, as well as the work of archeologists, both Christian and nonChristian, that continue to find evidence to back up the Bible.

The works of the learned modern theologians since Schleiermacher contain ever changing presentations of the Christian religion which are dominated by the desire to do justice to historical and contemporaneous Christian experience as well as to all phases of modem knowledge.

Bultmann depends upon the metaphysical - phenomenological realism of M. Heidegger, known as Existentialphilosophie, Gogarten upon the historical realism of E. Grisebach, the author of the critical work entitled Gegenwart, and Brunner, partly under the inspiration of Gogarten, seems to give room to the ethical realism of the famous Jewish philosopher - theologian Martin Buber, author of a philosophical essay entitled I and Thou.