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161.
Paul S. Chung 《Dialog》2007,46(4):335-343
Abstract : When Lutheran theology engages the world religions, it can offer valuable insights into God's word in action which could come from outside the church. In light of God's Word in action which is an indispensable part of Martin Luther's theology, the author draws special attention to Lutheran irregular theology in connection with a universal dimension of God's grace, theologia crucis, and God's reconciliation with the world. Thus, Lutheran theology is of pro‐Old Testament orientation in relationship with Israel, and also of dialogical and public character in dealing with the issue of religious pluralism. 相似文献
162.
Alan G. Padgett 《Dialog》2007,46(3):281-287
Abstract : Why would a theology grounded in God's word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God's word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview. 相似文献
163.
Giampietro Anthony E. 《Christian Bioethics: Non-Ecumenical Studies in Medical Morality》2007,13(2):211-224
In this article I seek to address some misunderstandings inarguments about same sex-marriage. I do this by evaluating severalviews on homosexuality and marriage. My central aim is to showthat a rejection of same-sex marriage does not depend upon theview that homosexual acts are immoral or disordered. Rather,one must examine sexual acts in light of public goods that areat stake. I also argue that the Christian understanding of marriageand sexuality offers more than a set of prohibitions againstcertain sexual acts. Rather, it offers reasonable principlesby which to evaluate the relationship between sexual acts andthe public good. 相似文献
164.
by Patrick A. Heelan 《Zygon》2009,44(2):467-486
Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—"hermeneutically," as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical "observables" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. 1 相似文献
165.
by Rodney D. Holder 《Zygon》2009,44(1):115-132
The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology. 相似文献
166.
Michael W. McGowan 《Pastoral Psychology》2009,58(2):167-180
This paper explores the contours of a conversation between recent developments in trauma theory and Christian systematic theology.
Toward this end, I examine three levels of theological discourse in a linear progression and responses based on the work of
some trauma theorists: (a) twentieth century conceptualizations of divine revelation using the metaphor of a “bridge,” (b)
configurations of evil, sin, redemption, and theodicies, and (c) the use of sacraments and iconography as vehicles of solidarity
and flourishing. As a burgeoning area of inquiry in academic circles, trauma theory both resists and is in need of the discipline
of theology. I conclude that trauma theory and theology are not antithetical disciplines, and a consideration of both brings
greater insights than the disciplines considered alone. 相似文献
167.
A. J. Watson 《Dialog》2009,48(2):179-186
Abstract : Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non‐confessional meta‐terminology and its application in interfaith dialogue. In so doing, it examines potential meta‐terms for describing revelation as related in the Bhagavad‐Gita, the Qur’an, and the Gospel of John, and concludes that non‐confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners. 相似文献
168.
Paul Westermeyer 《Dialog》2009,48(4):313-319
Abstract : A hymnal is a synthetic theological manual, which is a cue card to the church's sounding form. It lives in a stream with a soundscape, expresses a theological orientation, and stands as an ethical check and balance with a prophetic voice against the empire's addictions and entrapments. 相似文献
169.
Daniel Jay Grimminger 《Dialog》2009,48(4):339-347
Abstract : Northern and southern Baptists in the United States differed at the turn of the twentieth century. Through their hymnals, especially Sursum Corda edited by E. H. Johnson, they embraced a form of historicism that attempted to recover an earlier time in the church. Gregorian and Anglican chants served as vehicles of historicist interest as did the parts of the historic Mass and traditional English hymns prevalent in Johnson's book. Northern Baptists also leaned toward an ecclesiology that held the ‘church as sacrament’. Hymn texts in Johnson's Baptist hymnal form a bridge between two ecclesiological outlooks by employing a pastiche of sacramental texts and texts based on a memorialist understanding of the Eucharist. This essay employs an interdisciplinary approach to looking at American hymnody involving theology, history, musicology, and liturgics. 相似文献
170.
Angela Kelly 《Journal of religion and health》2009,48(1):16-28
Using the example of the Catholic Church in Papua New Guinea (PNG), I detail how, through praxis, it has brought to life a
living theology of HIV and AIDS. In this way, the Catholic Church in PNG is responding faithfully to the epidemic. As a Christian
country with a generalised HIV epidemic, where the body of an individual is reconstituted through the liturgical practices
of baptism and Eucharist, theologically, in PNG the body of Christ has AIDS. In order to examine the ways in which the Catholic
Church in PNG has responded faithfully to the Christian body with AIDS, I do so in relation to the three theological virtues
of faith, hope and love.
相似文献
Angela KellyEmail: |