355 Sentences With "theologies" | Random Sentence Generator

Robinson's writing is too fixated on Grace and the peculiarities of American theologies.

Frustrations with white patriarchies led to the development of feminist, black and queer theologies.

Others, like Paula White, say, are associated with new apostolic reform movements or other fringe theologies.

" Among those products of male striving Wheeler counted "sciences, arts, technologies," along with "philosophies, theologies, social utopias.

Can the church really become Anglican, with sharply different Christian theologies coexisting permanently under a latitudinarian umbrella?

Malaysian Islam has grown increasingly conservative in the years since, influenced by austere theologies from the Middle East.

Against them, we, the more liberal Muslims, often refer to universal values and more rational theologies in Islam.

We can learn a lot from theologies and belief systems that teach about accepting impermanence and practicing non-attachment.

All theologies might come from the same Bible, but they were not then and are not now equally true.

Ratzinger's main objection was that some theologies in the movement were utilizing Marxist class analysis, which is a philosophy Catholicism rejects.

In such shamanistic theologies, both the entrance and exit of spirits into a person can be managed by the same intercessor.

These new theologies placed the goddess in a subordinate status, with a man as her dominant husband, or even as her murderer.

They say that the conventional Buddhist teachings it issues to newcomers conceal wacky theologies unveiled to adherents once they rise in the temple's ranks.

First, many of the ideologies, philosophies and theologies that underpin the white supremacist movement in the United States did not originate in this country.

Evangelicalism is a swath of Christianity that encompasses a huge number of denominations, theologies, ethnicities, geographies, ideas about how churches should operate, even political persuasions.

Those perspectives contain warring theologies—Satanic insight, Christian, Islamic, and Judaic mysticism, humanistic materialism—plural perspectives that dissolve into the romantic crucible of the American project.

Throughout the gallery, the artwork of AfriCOBRA members speaks to larger threads running through Black art histories and theologies of the United States, the Caribbean, and Africa.

The pope's name carries a great deal of significance since it signifies the kind of pope he will be, and what kinds of passions, interests, theologies, etc.

They offer theologies and daily rituals of self-actualization, an appealing alternative to the rhetoric of victimhood and resentment that permeates both the right and the left.

The goal of life or meditation, or the higher goal that we're supposed to achieve, according to these theologies, is to get out of that wheel of rebirth.

Despite their varying theologies, evangelicalism, mainline Protestantism, Mormonism and Catholicism all have about a 55-45 female-male split in religious identification; for black churches, it's 60-40.

Stephen Asma is a professor of philosophy at Columbia College Chicago and a member of the Public Theologies of Technology and Presence program at the Institute of Buddhist Studies.

Scholars argue that theologies create several "scarce resources" to which different religious groups claim privileged access: understanding of the divine will, access to sacred territories, and entrance to the afterlife.

Often when we dig into the reason the sermons are not deep enough, it ultimately goes back to the person being offended or not having their faulty theologies endorsed from the pulpit.

Last week, New Jersey officials said that investigators had found evidence linking them to the Black Hebrew Israelite movement, a sprawling network of overlapping sects and theologies that has a black supremacist wing.

Luther's commitment to this outcome, the success of the Reformation movement, compounded as the movement was of groups whose theologies did not precisely align with his and were farther than his from Catholicism, seems to have flagged over time.

But there is a clear historical through line leading back from the hyperconservative religious nationalism of today's movement leadership to religious theologies of the past—specifically, the form of Protestant faith that defended American slavery and Jim Crow-era segregation.

If its gleeful cracking apart of traditional theologies doesn't get you (there's a lot of folk Catholic imagery here, complete with an Ash Wednesday-like mud smearing on the foreheads of the faithful), its bonkers scenes of chaos probably will. Mother!

Grewal formally identified the suspects as David Anderson, 47, and Francine Graham, 50, and said that investigators had found evidence linking the pair to the Black Hebrew Israelite movement, a sprawling network of overlapping sects and theologies that has a black supremacist wing.

It's really more about unpacking the ideologies and personalities that drive conflicts like that of Northern Ireland, where despite the rhetoric — as Burton points out in her piece — it's not as much about theologies and philosophies as it is about identities, and about belonging to a group.

And this movie gets wild: If its gleeful cracking apart of traditional theologies doesn't get you (there's a lot of Catholic folk imagery here, complete with an Ash Wednesday-like mud smearing on the foreheads of the faithful), its bonkers scenes of chaos probably will. Mother!

For example, spiritualism — one of the great early homegrown American theologies, in which mediums were believed to communicate with the dead — grew out of this need: a desire to take the sting out of death, and to keep the boundary between life and death a bit more porous, a bit less terrifying.

I list these figures and their theologies because in all the thousands of words that the political press has written about Oprah since her Golden Globes speech on Sunday night invited 2020 presidential speculation, there has not been nearly enough focus on the most important aspect of Oprah's public persona, the crucial and fascinating role she really occupies in American life.

Hegel to Marx: Liberation Theologies. TP 805. Contemporary Roman Catholicism. TP 806.

If it overlive this day of crumbling theologies, whence will come its reprieve?

Criticism of libertarian Christianity arises out of both criticism of libertarianism in general and out of opposing Christian theologies. Such theologies manifest in supporters of other Christian political movements, such as the Christian left, Christian democracy, Christian socialism, Christian anarchism and Christian communism.

A significant expansion of the three point model was proposed by Paul F. Knitter in his 2002 book Introducing Theologies of Religions. He outlined four possible views or models that one could adopt. Introducing Theologies of Religions. Maryknoll, NY: Orbis Books, 2002.

G 699. Hegel to Marx: Liberation Theologies. G 782. Contemporary Religious Movements: Cult/Occult. G 783.

Anglican theologies are the most prominent because they have been accepted as the universal in their rational nature. Many important aspects of Catholicism have been lost in today's world as a result, but U.S. Latino theology, he argues, maintains many of these aspects. Goizueta sees dialogue as a means of liberation in that Latino Theologies, feminist theology, African American theology, etc. have been contextualized and forced out from the broader theological scene as western theologies are seen as more universal and objective.

Full theatrical performances have been produced based on the Vedic theologies. Prominent performance companies include Viva Kultura and Vande Arts.

Buddhist feminist theologies take into consideration religious ideologies, challenge Western feminist views, and reclaim what Buddhism is at its core, interconnected and accepting.

Woe be to us on that day when we > relegate Him to being merely one among countless other deities in the > pantheon of theologies.

If nothing else, he calls on the church to theologize in its contemporary global context in dialogue with the theologies of the Old Testament.

A Bloomsbury book series on constructive theology, titled Rethinking Theologies, Constructing Alternatives, is edited by Marion Grau, Susannah Cornwall, Steed Davidson, and Hyo-Dong Lee.

The point is not to repristinate these past theologies, but to read past theologians in a way which allows for them to call us into question.

In brief, God is the Power > in the cosmos that gives human life the direction that enables the human > being to reflect the image of God.Sonsino, Rifat. The Many Faces of God: A > Reader of Modern Jewish Theologies. 2004, page 22–23 Not all of Kaplan's writings on the subject were consistent; his position evolved somewhat over the years, and two distinct theologies can be discerned with a careful reading.

Hence, the influence of liberation theology is easily notable. Asian local theologies include Dalit theology in South Asia, Minjung theology in South Korea, and Burakumin theology in Japan.

He suggested that "patrilineal totem stocks were endowed with fictional ancestral figures who were well suited to provide a basis from which subsequent and more sublime theologies might develop".

He disagreed with many of the predecessor theologies of Free Grace theology, preferring a more muted view on the subject. He focused on preparation for heaven and following the moralist character.

Peter Scott, William T. Cavanaugh. The Blackwell companion to political theology Wiley-Blackwell, 2004. .Kathryn Tanner. The politics of God: Christian theologies and social justice Fortress Press, 1992. . pp. 81–99.

The Church of England in industrialising society. Boydell Press, , p. 45. Last accessed July 2009 and Christianity defined "in cultural terms without reference to the theologies and histories."Corduan, Winfried (1998).

Vacek earned his doctorate in Philosophy from Northwestern University, and holds the Stephen Duffy Chair in Systematic Theology at Loyola University New Orleans. He teaches Christian Ethics, Christian Love and Christian Theologies.

Geographically, they could also be conceptualized according to the three main continents, Africa, Asia, and Latin America. Regional theologies are also influenced by other intellectual trends, such as liberation theology or feminist theology.

As Mahayana Buddhism emerged, it received "influences from popular Hindu devotional cults (bhakti), Persian and Greco-Roman theologies which filtered into India from the northwest".Tom Lowenstein, The Vision of the Buddha, p. 63.

Her research interests are in Whiteheadian metaphysics, constructive theology, philosophical theology, metaphorical theology, black and womanist theologies, African American religions, African traditional religions, theology and sexual and domestic violence and mental health and theology.

According to the theologies of most major Protestant groups, purgatory is a doctrine of the Catholic Church, a holding place for those whose lives were dominated by venial sins but not guilty of mortal sins.

Jagannath is chaitanya (consciousness), and his companion Subhadra represent Shakti (energy) while Balabhadra represents Jnana (knowledge). According to Salabega, the Jagannath tradition assimilates the theologies found in Vaishnavism, Shaivism, Shaktism, Buddhism, Yoga and Tantra traditions.

Cults are also much more likely to be led by charismatic leaders than are other religious groups, and the charismatic leaders tend to be the individuals who bring forth the new or lost component that is the focal element of the cult. Cults, like sects, often integrate elements of existing religious theologies, but cults tend to create more esoteric theologies synthesized from many sources. According to Ronald L. Johnstone, cults tend to emphasize the individual and individual peace. Cults, like sects, can develop into denominations.

The Assemblies of God is specifically opposed to the theologies and practices of universal salvation, setting dates for Christ's return, post-Tribulation rapture, and amillennialism.General Council Minutes 2009, Bylaws, Article IX, Part B, section 3, p. 127.

Chung Hyun Kyung (born May 15, 1956) is a South Korean Christian theologian. She is a lay theologian of the Presbyterian Church of Korea, and is also an Associate Professor of Ecumenical Theology at Union Theological Seminary in the United States. Her teaching and research interests include feminist and ecofeminist theologies and spiritualities from Asia, Africa and Latin America; Christian-Buddhist interfaith dialogue; disease and healing in varied religious backgrounds; mysticism and revolutionary social change; as well as the history and critical issues of various Asian Christian theologies.

Through the 1940s and 1950s, neo-orthodoxy had become the prevailing theological approach within the mainline churches. This neo- orthodox consensus, however, gave way to resurgent liberal theologies in the 1960s and to liberation theology during the 1970s.

Willie James Jennings (born April 29, 1961) is an American theologian, known for his contributions on liberation theologies, cultural identities, and theological anthropology. He is currently an associate professor of systematic theology and Africana studies at Yale University.

Christoph Auffarth (born December 14, 1951 in Mannheim) is a German religious scholar and theologian. Auffarth is a professor at the Institute of Religious Studies / Education at the University of Bremen with a focus on history and theologies of Christianity.

Veli-Matti Kärkkäinen (born 1958) is a Finnish theologian. He is Professor of Systematic Theology at Fuller Theological Seminary. An ordained Lutheran minister (ELCA - Evangelical Lutheran Church in America), he is also a world- renowned expert on Pentecostal-Charismatic theologies.

The characterization, "pro-Nicene", points to one of the central tenets of the new approach to fourth century Trinitarian theology advocated by Lewis Ayres and Michel René Barnes, among others. The designation, “pro-Nicene,” classifies and describes Trinitarian theological accounts of the mid to late 4th century (ca. 360s to 380s) that supported the propositions in the Creed of Nicaea. L. Ayres, Nicaea and its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford: Oxford University Press, 2004), 6. Later, Ayres provides the standard by which he determines whether a theology “supports” Nicaea, when he states that “pro-Nicene” theologies are primarily “those recognized as orthodox by the Council of Constantinople (381) and by subsequent imperial decrees” (p. 239). Some scholars prefer to utilize a middle category, or stage in theological development, that provides further differentiation between Nicene theologies and pro-Nicene theologies: Barnes labels this middle category “neo-Nicene” theology. ‘’E.g.’’, M.R. Barnes, The Power of God: Dunamis in Gregory of Nyssa’s Trinitarian Theology (Washington, D.C.: Catholic University of America Press, 2001), 169-70. Nevertheless, all the scholars who utilize the pro-Nicene category stress the logical compatibility that exists within different theologies of the period, rather than one particular theology.

Feminist theology reconsiders the traditions, practices, texts, and theologies of religions from a feminist perspective. Its goals include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about the deity or deities, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts. Difference feminism offers compatibility with gender-differentiating teachings of many major theologies, although difference feminism, when essentialist, is itself controversial. Christian feminism is a branch of feminist theology which seeks to interpret and understand Christianity in light of the equality of women and men.

Theologically, contemporary worship music is influenced by Pentecostal and evangelical theologies. However, the phenomenon has influenced all major denominations to some degree. There is a wide variety in practice between churches. Contemporary worship is intrinsically related to the contemporary Christian music industry.

To this end, the Church foreshadows the fully realized kingdom of God. Underlying these is the return to theology as the "queen of the sciences" or the highest of all possible human knowledge, and a postmodern reaffirmation of ancient and medieval orthodox theologies.

The Great Deity of Mount Tai () is the supreme god of Mount Tai. According to one mythological tradition, he is a descendant of Pangu. According to other theologies, he is the eastern one of the Five Manifestations of the Highest Deity (Wufang Shangdi).

According to Race, the history of the Abrahamic faiths’ exclusivism – as well as inclusivism – goes back to the words of the Bible and the Qur’an.Race, Alan. “Theologies of Religions in Change: Factors in the Shape of a Debate.” Christian Approaches to Other Faiths.

It contains 24 articles ranging from the more general Christian theologies of God, Jesus Christ, and the Holy Spirit to the more distinct Foot Washing; Truth and the Avoidance of Oaths, Peace, Justice, and Nonresistance; and The Church's Relation to Government and Society.

The following outline is provided as an overview of and topical guide to the Catholic Church: Catholicism - largest denomination of Christianity. Catholicism encompasses the body of the Catholic faith, its theologies and doctrines, its liturgical, ethical, spiritual, and behavioral characteristics, as well as a religious people as a whole.

Additionally, he works on the philosophy of improvisation and imagination. Asma was a Fulbright Scholar in Beijing China in 2014. He writes regularly for the New York Times, The Stone, and various magazines. Asma is a recipient of the Henry Luce Foundation grant, Public Theologies of Technology and Presence.

1969 Il dogma trinitario (Rome: Gregorian University), 70 pages. 1969 Bibliografia lucana de articoli (Rome: Gregorian University), 78 pages. 1970 Themes of St. Luke (Rome: Gregorian University), 247 pages. 1971 Theologies of History (Rome: Gregorian University), 185 pages. 1974 A Theology of Failure (New York: Paulist Press), 129 pages.

Presbytery of Chicago. "'Women’s Ordination: Past, Present & Future,' now on DVD," Our Common Ministry, October 2006, p. 9. Retrieved September 19, 2020. Poethig participated in the controversial 1993 interfaith Re-Imagining Conference, which explored feminine and feminist theologies and promoted equal partnership with men at all levels of religious life.

2 The books The Interior Castle and The Way of Perfection, taken collectively, are practical blueprints for "seekers" who want to really experience prayer as mystical union with God. Further, Teresa's exposure of how she was blessed with contemplation illuminates the Catholic theologies of grace, the sacraments, humility and ultimately love.

Prominent among these are Christian Science and the New Thought Movement, whose constituent theologies espouse mental approaches to bodily healing and express precepts such as, "to each, according to his belief." The doctrine combined with reversed causation can further be found explicitly expressed in works such as A Course in Miracles.

Christocentric is a doctrinal term within Christianity, describing theological positions that focus on Jesus Christ, the second person of the Christian Trinity, in relation to the Godhead/God the Father (theocentric) or the Holy Spirit (pneumocentric). Christocentric theologies make Christ the central theme about which all other theological positions/doctrines are oriented.

A major part of the book deals with the comparative study of the concept of a just war in various theologies. This book covers various important events of World War I in great detail and provides a critical analysis of the conflict and post conflict development of international accords with respect to war.

Sola fide, or "by faith alone", asserts that good works are not a means or requisite for salvation. Sola fide is the teaching that justification (interpreted in the Lutheran and Reformed theologies as "being declared just by God") is received by faith alone, without any need for good works on the part of the individual. In classical Lutheran and Reformed theologies, good works are seen to be evidence of saving faith, but the good works themselves do not determine salvation. Some Protestants see this doctrine as being summarized with the formula "Faith yields justification and good works" and as contrasted with a putative Roman Catholic formula "Faith and good works yield justification." The Catholic side of the argument is based on James 2:14–17.

Choan-Seng Song () (born 1929) is a Distinguished Professor Emeritus of Theology and Asian Cultures at the Pacific School of Religion and acting minister at the Formosan United Methodist Church in San Leandro, California. He studied at National Taiwan University (1950-1954), the University of Edinburgh (1955-1958) and Union Theological Seminary, where he received his PhD in 1965. Song's dissertation was "The Relation of Divine Revelation and Man's Religion in the Theologies of Karl Barth and Paul Tillich."Song, "The Relation of Divine Revelation and Man's Religion in the Theologies of Karl Barth and Paul Tillich" (Union Theological Seminary, 1964) Song was principal of Tainan Theological College (1965-70) and, later, president of the World Alliance of Reformed Churches (1997-2004).

Because Jesus Christ is a person, theologies regarding the Eucharist involve consideration of the way in which the communicant's personal relationship with God is fed through this mystical meal. However, debates over Eucharistic theology in the West have centered on the metaphysical aspects of Christ's presence in this ritual. The opposing views are summarized below.

Asceticism is seen in the ancient theologies as a journey towards spiritual transformation, where the simple is sufficient, the bliss is within, the frugal is plenty. Inversely, several ancient religious traditions, such as Zoroastrianism, Ancient Egyptian religion,Wilson, John A. (1969). "Egyptian Secular Songs and Poems". Ancient Near Eastern Texts Relating to the Old Testament.

It is divided into three parts, which deal with the determinism of the Father and the free-will of the hypostatized aeons, the creation of humanity, evil, and the fall of Anthropos, and the variety of theologies, the tripartition of humanity, the actions of the Saviour and ascent of the saved into Unity, respectively.

As one of the few women rabbinical students, Sasso naturally became a leader in defining women's changing roles within Judaism.Reconstructionist women rabbis have been instrumental in the creation of rituals, stories, music, and theologies that have begun to give women's experience a voice in Judaism. Sasso holds title to many firsts as a female rabbi.

However, the term can be confusing because theocentrism can also refer to a theology that does not center on any one person of the Trinity, but rather emphases the entire Godhead as a whole. Theologies that center on the Father are sometimes referred to as paterocentric instead. It is popular with Christianity, Judaism and Islam.

The Tantric Body. P.120 This literature was highly influential not just to Shaivism, but to all traditions of Hinduism, as well as to Buddhism and Jainism. Mantramarga had both theistic and monistic themes, which co-evolved and influenced each other. The tantra texts reflect this, where the collection contains both dualistic and non-dualistic theologies.

In addition to the Buddhist Community, groups include a humanist group, a meditation group, a depression support group, a West African drumming group, A Course in Miracles, and a Taoist t'ai chi group, among others. ERUUF is inclusive of different theologies; many pagans are members.Local Ministers Say Pagan Often Misunderstood Term, WRAL.com, February 4, 2003 According to Rev.

Marlo David, African American Review, Vol. 41, No. 4, "Afrofuturism and Post-Soul Possibility in Black Popular Music" , Post-Soul Aesthetic (Winter 2007), pp. 695–707. The songs in her album Baduizm express her personal take on life. Her philosophy is influenced by African ideology, African-centered and Five Percent theologies, and Southern African- American folk traditions.

Roman writers of the late Republic and early Empire offer various etymological and poetic speculations based on this trope, to explain certain features of Liber's cult.Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp.8, 44.C.M.C. Green, "Varro's Three Theologies and their influence on the Fasti", in Geraldine Herbert-Brown, (ed).

Both of these theologies have similarities to latter day Unitarianism. The Monarchian controversy came to a head again in the mid-3rd century. In 259 the help of Dionysius of Alexandria, was invoked in a dispute among the churches in Libya between adherents of Justin's Logos-theology and some modalist Monarchians. Dionysius vehemently attacked the modalist standpoint.

The different creation accounts were each associated with the cult of a particular god in one of the major cities of Egypt: Hermopolis, Heliopolis, Memphis, and Thebes.Fleming and Lothian, Way to Eternity, pp. 24-28. To some degree, these myths represent competing theologies, but they also represent different aspects of the process of creation.Allen, Middle Egyptian, p. 126.

Much of Dorothy L. Sayers' writings on social and economic matters has affinity with distributism. She may have been influenced by them, or have come to similar conclusions on her own. As an Anglican, the reasonings she gave are rooted in the theologies of Creation and Incarnation, and are slightly different from the Catholic Chesterton and Belloc.

From the time of the Renaissance onwards, Jewish Kabbalah became incorporated as an important tradition in non- Jewish Western culture, first through its adoption by Christian Kabbalah, and continuing in Western esotericism occult Hermetic Qabalah. These adapted the Judaic Kabbalah tree of life syncretically by associating it with other religious traditions, esoteric theologies, and magical practices.

Auffarth then did his doctorate again: in 1996, the Rijksuniversiteit Groningen awarded him the doctorate in theology. Since 2001, Auffarth has been Full Professor of Religious Studies with a focus on History and Theologies of Christianity at the University of Bremen.For the Zur Biographie vgl. das Curriculum Vitae auf der Website des Instituts für Religionswissenschaft/-pädagogik, Universität Bremen.

Ross Douthat of The New York Times noted that "many of the people that writers like Diamond and others describe as 'dominionists' would disavow the label, many definitions of dominionism conflate several very different Christian political theologies, and there's a lively debate about whether the term is even useful at all."Douthat, Ross 2011. The New Yorker and Francis Schaeffer.

The Confessions themselves never mention the inspiration, inerrency, and infallibility of Scriptures. During the synodical presidency of Franz Pieper, these new theological methods had only limited support within the LCMS. In 1932, Pieper authored the Brief Statement of the Doctrinal Position of the Missouri Synod. In that booklet, Piper attacked the new theologies, with his book being circulated widely within the synod.

Additionally, some notable Muslim clerics, such as Khan Abdul Ghaffar Khan have developed alternative non-violent Muslim theologies. Some hold that the formal juristic definition of war in Islam constitutes an irrevokable and permanent link within Islam between the political and religious justifications for war. The Quranic concept of Jihad includes aspects of both a physical and an internal struggle.

A large confirmation service is held once the series is completed. In some areas confirmation is now delayed until the end of the high school. Except in Northern Europe (see below), Germany and Austria, very few seminaries are state-supported. The training for students in theology embraces a wide range of theologies including modern and contemporary movements in biblical criticism and theology.

In the New Testament, John the Baptist called for repentance during his speeches. Yung Suk Kim, Biblical Interpretation: Theory, Process, and Criteria, Wipf and Stock Publishers, USA, 2013, p. 91 Jesus also called for repentance when he proclaimed the Gospel for Salvation. Victor I. Ezigbo, Introducing Christian Theologies II: Voices from Global Christian Communities - Volume 2, Lutterworth Press, UK, 2016, p. 109.

Within Evangelicalism, the terms "doctrinal statement" or "doctrinal basis" tend to be preferred. Doctrinal statements may include positions on lectionary and translations of the Bible, particularly in fundamentalist churches of the King James Only movement. The term creed is sometimes extended to comparable concepts in non-Christian theologies; thus the Islamic concept of ʿaqīdah (literally "bond, tie") is often rendered as "creed".

Christian theologians agree that the New Testament has a single and consistent theological focus on the salvific nature of Christ, but the Hebrew Bible/Old Testament consists of several different theologies. Some of these complement each other, while others are contradictory, even within the same book.Rolf P. Knierim, The Task of Old Testament Theology (Wm. B. Eerdmans Publishing, 1995), p.

After the Reformation Protestant groups continued to splinter, leading to a range of new theologies. The "Enthusiasts" were so named because of their emotional zeal. These included the Methodists, the Quakers and Baptists. Another group sought to reconcile Christian faith with "Modern" ideas, sometimes causing them to reject beliefs they considered to be illogical, including the Nicene creed and Chalcedonian Creed.

This article, therefore, makes the distinction between capitalized "Unitarians" and "Universalists" and lowercase "unitarians" and "universalists". The Unitarians and Universalists are groups that existed long before the creation of Unitarian Universalism. Early Unitarians did not hold Universalist beliefs, and early Universalists did not hold Unitarian beliefs. But beginning in the nineteenth century the theologies of the two groups started becoming more similar.

The Saxons regarded religion as an internal affair and ordered the introduction of Lutheran Reformation in their settlements in 1544–1545. The Diet sanctioned the coexistence of the Catholic and Lutheran denominations only in 1557. John Sigismund started to rule personally after his mother died in 1559. He was interested in religious affairs and organized a series of debates between the representatives of the different Protestant theologies.

John Sigismund died on 14 March 1571. He had already renounced the title of king of Hungary and begun styling himself as prince of Transylvania. The Diet elected the powerful Roman Catholic nobleman, Stephen Báthory, voivode (or ruler) of Transylvania. Although decrees prohibited clergymen from attacking the priests of another religion for their teaching, Báthory urged the Saxon preachers to condemn Calvinist and Unitarian theologies.

A relatively small group of openly liberal congregations split away in 1987 to form the Alliance of Baptists. With more than 2,000 individual members in 2010, 32 domestic and international mission partners, and 130 affiliate congregations the Alliance is an organization of Baptists promoting what they call progressive theologies, radical inclusivity, justice-seeking, ecumenism, and mission partnerships around the world.Home Page. Web: 4 Apr 2010.

The Hungarian Baptist church sprung out of revival with the perceived liberalism of the Hungarian reformed church during the late 1800s. Many thousands of people were baptized in a revival that was led primarily by uneducated laymen, the so-called "peasant prophets".Gergely, István, "Revival among Hungarian Baptists in Transylvania in the period of the 'peasant prophets'", Baptistic Theologies 1 no. 1, Spring 2009, pp. 54–70.

Later, noted professors such as James DeKoven would bring Anglo-Catholic worship and practice to the seminary. This began with the daily celebration of the Eucharist as well as the use of vestments, candles, and incense. Nashotah House considers itself to be within the orthodox Anglo- Catholic tradition. Overall, the faculty support traditional theology and conceptions of Christian doctrine in opposition to liberal theologies.

22 Although Milton refers to "forty-two works", of these many were what he called "systematic theologies" in his various works. Christian Doctrine does not allude to them in the same way as Milton's political treatises.Kelley Prose 21, 22 note 25 However, the actual pattern of discourse found within the treatise is modeled after Ames's and Wolleb's works even if the content is different.Kelley pp.

Buckland presented this idea in part to counter pre-Darwin theories on the transmutation of species.Cadbury (2000) pp. 190–94 The Scottish geologist and evangelical Christian Hugh Miller also argued for many separate creation events brought about by divine interventions, and explained his ideas in his book The testimony of the rocks; or, Geology in its bearings on the two theologies, natural and revealed in 1857.

Certain other religions besides Christianity have developed secular theologies and applied these to core concepts of their own traditions. Notable among such movements has been the Reconstructionist Judaism of Mordecai Kaplan, which understands God and the universe in a manner concordant with Deweyan naturalism. In Hinduism, the Advaita school of theology is generally regarded as non-theistic as it accepts all interpretations of God or Ishvara.

The book also includes references to various Egyptian creation myths. These theologies were held simultaneously – not competitively – in ancient Egypt, so it is not unusual for a text to reference more than one creation myth.Allen, 2 -7. The Ogdoad myth of Hermopolis is illustrated in the Book of the Faiyum with detailed drawings of the eight frog- and snake-headed primeval deities around which the myth centers.

Farrow notes that, already in the third century, the ascension-story was read by Origen in a mystical way, as an "ascension of the mind rather than of the body," representing one of two basic ascension theologies. The real problem is the fact that Jesus is both present and absent, an ambiguity which points to a "something more" to which the eucharist gives entry.

She worked as a contributing editor to The Witness from 1994 to 2000. Since 1997 she has served on the editorial board of Studies in Theology and Sexuality, based in the United Kingdom. She was a contributing editor to The Other Side from 2003 to 2007. She has delivered hundreds of guest lectures on feminist and LGBT theologies at churches, conferences, universities and seminaries throughout the United States.

In 2018 she published Jüdischer Islam: Islam und jüdisch-deutsche Selbstbestimmung. Among her recent articles are "The Slippery Yet Tenacious Nature of Racism: New Developments in Critical Race Theory and Their Implications for the Study of Religion and Ethics", "Jewish and Muslim Feminist Theologies in Dialogue: Discourses of Difference", "Constructions of Jewish Identity through Reflections on Islam", and "German Jewish Scholarship on Islam as a Tool for De-Orientalizing Judaism".

Whitehead's idea of God differs from traditional monotheistic notions.Roland Faber, God as Poet of the World: Exploring Process Theologies (Louisville: Westminster John Knox Press, 2008), chapters 4–5. Perhaps his most famous and pointed criticism of the Christian conception of God is that "the Church gave unto God the attributes which belonged exclusively to Caesar."Alfred North Whitehead, Process and Reality (New York: The Free Press, 1978), 342.

The above is some of Whitehead's most evocative writing about God, and was powerful enough to inspire the movement known as process theology, a vibrant theological school of thought that continues to thrive today.Bruce G. Epperly, Process Theology: A Guide for the Perplexed (New York: T&T; Clark, 2011), 12.Roland Faber, God as Poet of the World: Exploring Process Theologies (Louisville: Westminster John Knox Press, 2008), chapter 1.

Goizueta focuses on Latino theology within a liberative and aesthetic context. In addition, he analyzes challenges to modern day theologies and compares the theological praxis of Latino Americans to others. Goitzueta sees U.S. Latino theology as marginalized by modern-day Western theology, by both theological and societal factors. In today's homogenized world, it is a constant challenge for unique cultures and practices to have prominence in such a world.

Moltmann's trinitarian theology of the cross instead says that God is a protesting God who opposes the gods of this world of power and domination by entering into human pain and suffering on the cross and on the gallows of Auschwitz. Moltmann's theology of the cross was later developed into liberation theologies from suffering people under Stalinism in Eastern Europe and military dictatorships in South America and South Korea.

In 1994, Ligon's art installation To Disembark was shown at the Hirshhorn Museum and Sculpture Garden in Washington, D.C. The title alludes to the title of a book of poetry by Gwendolyn Brooks. To Disembark functions in both works to evoke the recognition that African Americans are still coping with the remnants of slavery and its manifestation in racism.Kimberly Connor. Imagining Grace: Liberating Theologies in the Slave Narrative Tradition.

He has also given workshops and delivered lectures on the intersection of the millennial generation and spirituality. His current work focuses on postmodern thought and the use of medieval Franciscan thinkers like John Duns Scotus as well as the authentic retrieval of their thought for contemporary theological inquiry; the life, work and thought of Thomas Merton; and contemporary systematic and constructive theologies. Horan is known for leading retreats.

Ludwig Feuerbach defined the paganism of classical antiquity, which he termed ('heathenry') as "the unity of religion and politics, of spirit and nature, of god and man",cf. the civil, natural and mythical theologies of Marcus Terentius Varro qualified by the observation that man in the pagan view is always defined by ethnicity, i.e. Greek, Roman, Egyptian, Jew, etc., so that each pagan tradition is also a national tradition.

This plurality is not God' (Dale Tuggy, 'Tertullian the unitarian' [4:03-4:13], paper delivered on September 20, 2013 at the conference Analytical Theology: Faith, Knowledge and the Trinity [Prague, Czech Republic]). They wrote these works to combat Patripassianism, the view that the Father suffered on the cross along with the Son. In the 3rd century there were also Trinitarian theologies expressed in writings against Monarchianism, Sabellianism and Modalism.

The LBW was published in 1978. The LCMS pulled out of the ILCW just prior to the publication of the LBW, but having been a participant in the development of the materials its name appears on the title page. The LCMS published its own hymnal, Lutheran Worship (LW), in 1982. Although the LW liturgies are very similar to those in the LBW, there are differences which reflect differing theologies.

Sonsino, Rifat. The Many Faces of God: A > Reader of Modern Jewish Theologies. 2004, page 22–23 Most "classical" Reconstructionist Jews (those agreeing with Kaplan) reject traditional forms of theism, though this is by no means universal. Many Reconstructionist Jews are deists, but the movement also includes Jews who hold Kabbalistic, pantheistic (or panentheistic) views of God, and some Jews who believe in the concept of a personal God.

Close to one thousand hospitals in England, Scotland, Wales and Ireland were founded during a period of six hundred years. To begin with the causes for the building of hospitals across Europe and in Great Britain can be found in the Western Catholic Church's teaching related to Charity and Piety together that of Purgatory. In practice, the theologies of charity, piety and purgatory supported each other. Piety had three related meanings.

Stanback's activism is strongly informed by her faith, which she melded with feminist theologies and social justice issues. In Connecticut, Stanback co-chaired the Connecticut Coalition for Lesbian and Gay Civil Rights, and helped pass the Connecticut Gay Rights Statute in 1991. That statute prohibited discrimination towards LGBT people in housing, employment, credit, and public accommodations. In 1991, she became Executive Director of the National Abortion Rights Action League's Connecticut chapter.

It was closely connected with the ecumenical movement for the unity of the churches. In the 1980s it pioneered dialogue between Christians and Muslims and between the black-led churches, e.g. of inner-city Birmingham, and the mainstream, and a broad theology of mission. Throughout its life it influenced both the theologies and the practices of churches overseas through its teaching and its open-minded approaches to issues of controversy.

In the 19th century, some first-wave feminists such as Matilda Joslyn Gage and Elizabeth Cady Stanton published their ideas describing a female deity, whilst anthropologists such as Johann Jakob Bachofen examined the ideas of prehistoric matriarchal Goddess cultures. There are also post-traditional Goddess feminists who claim that female theologies are more ancient, having emerged during the Upper Palaeolithic period or 30,000 years ago. It is said that these theologies were suppressed when Christianity outlawed all pre-Christian religions through a series of edicts by Theodosius I. These ideas gained additional traction during the second-wave feminism movement. In the 1960s and 1970s, feminists who became interested in the history of religion also refer to the work of Helen Diner (1965), whose book Mothers and Amazons: An Outline of Female Empires was first published in German in 1932; Mary Esther Harding (1935), the first significant Jungian psychoanalyst in the United States; Elizabeth Gould Davis (1971); and Merlin Stone (1976).

John Sigismund Zápolya John Sigismund became the actual ruler after the death of his mother on 15November 1559. He had grown up as a Catholic, but he showed curiosity about theological issues. He organized new religious debates between representatives of the Lutheran and Calvinist theologies in Mediasch (now Mediaș in Romania) in January 1560 and February 1561. His Lutheran chancellor, Mihály Csáky, persuaded him to order the two parties to summarize their views in writing.

In 1996, he received the honor of being the recipient of the Virgilio Elizondo Award, awarded by the Academy of Catholic Hispanic Theologians of the United States. He is currently a professor at Boston College teaching courses in liberation theology, liberation christology, person and social responsibility, theology and culture, theological aesthetics, and U.S. Latino/a theology. His concentrations and field of interests include Latino/a theologies, theology and culture, theological aesthetics, and christology.

We haven't time to do that. It is never right to do that.The > Contributor, August 1895, pp. 636–37. While the LDS Church has been clear about its disagreements with many of the theologies and practices of other religions and seeks actively to convert all people to its own teachings, it has also always adopted a policy of toleration for others and defended the rights of all people to worship God freely.

UnitingWorld's mission is to drive collaboration with the global Church to strengthen its shared ministry and address the causes and consequences of poverty, violence and injustice. It focuses on five areas: Poverty alleviation, gender equality, leadership, climate change and disaster risk reduction, and emergency response. Recently UnitingWorld has been supporting partner churches in the Pacific to develop contextual theologies for development in the areas of gender equality, disaster resilience and climate change, and child protection.

"Limestone" questions the valuation of that which exists on a scale different from the body—politics, the fascination with consciousness, and other abstractions.Smith (2004), pp. 56–57. In this interpretation the poem's ending lines justify the landscape in theological terms, and are also a theological statement of the body's sacred significance. The poem is thus an argument against Platonic and idealistic theologies in which the body is inherently fallen and inferior to the spirit.

Cobb followed her stepfather's advice, and the result was an article written by her, "The First Article", for the Universalist Magazine of April 21, 1821, a paper published by Henry Bowen, in Boston, and edited by Rev. Hosea Ballou. The article occupied one-fourth of the paper. Ballou decided to have this first article printed in sheets and distributed for the purpose of strengthening others who stood doubtful between the old and the new theologies.

At the time of the Fifth Dynasty Pyramid Texts, Nephthys appears as a goddess of the Heliopolitan Ennead. She is the sister of Isis and companion of the war-like deity, Set. As sister of Isis and especially Osiris, Nephthys is a protective goddess who symbolizes the death experience, just as Isis represented the birth experience. Nephthys was known in some ancient Egyptian temple theologies and cosmologies as the "Helpful Goddess" or the "Excellent Goddess".

English academic Graham Harvey has commented that Pagans "rarely indulge in theology." Nevertheless, theology has been applied in some sectors across contemporary Pagan communities, including Wicca, Heathenry, Druidry and Kemetism. As these religions have given precedence to orthopraxy, theological views often vary among adherents. The term is used by Christine Kraemer in her book Seeking The Mystery: An Introduction to Pagan Theologies and by Michael York in Pagan Theology: Paganism as a World Religion.

A sign of the Unitarian Universalist Association in Rochester, Minnesota. Unitarianism in the English-speaking world largely evolved into a pluralistic liberal religious movement, while retaining its distinctiveness in continental Europe and elsewhere. Unitarianism is a proper noun and follows the same English usage as other theologies that have developed within a religious movement (Calvinism, Anabaptism, Adventism, Wesleyanism, Lutheranism, etc.).L. Sue Baugh, Essentials of English Grammar: A Practical Guide to the Mastery of English ().

Past students, postgraduate course, p.119. and worked out a dissertation entitled Eschatological motifs in process theologiesG. Dyvasirvadam, Eschatological motifs in process theologies in Thesis Titles, Board of Theological Education of the Senate of Serampore College, Bangalore, 1991 under the Principalship of Joshua Russell ChandranIbid. After successful completion of post-graduate studies in theology, his diocese assigned Dyvasirvadam a teaching task at the ecumenical Andhra Christian Theological College in Hyderabad in which his diocese is a participating member.Ibid.

Ganesha is one of the best-known and most worshipped deities in the Hindu pantheon Hindu beliefs are vast and diverse, and thus Hinduism is often referred to as a family of religions rather than a single religion. Within each religion in this family of religions, there are different theologies, practices, and sacred texts. This diversity has led to an array of descriptions for Hinduism. It has been described as henotheism, monism, polytheism, panentheism, and monotheism.

It is not revolutionary but reformist in spirit and substance. Fundamentally it is the idea of a genuine Christianity not based on external authority. Liberal theology seeks to reinterpret the symbols of traditional Christianity in a way that creates a progressive religious alternative to atheistic rationalism and to theologies based on external authority.": "Theological liberalism, a form of religious thought that establishes religious inquiry on the basis of a norm other than the authority of tradition.

The ancient Egyptians accepted multiple creation myths as valid, including those of the Hermopolitan, Heliopolitan, and Memphite theologies. Under the Hermopolitan theology, there is the Ogdoad, which represents the conditions before the gods were created (Van Dijk, 1995). An aspect within the Ogdoad is the Cosmic Egg, from which all things are born. Life comes from the Cosmic Egg; the sun god Ra was born from the primordial egg in a stage known as the first occasion (Dunand, 2004).

In the mid 20th century, C. A. Patrides declared Christian Doctrine as a "theological labyrinth" and as "an abortive venture into theology."Patrides pp. 106; 108 The style of organisation has been identified as (in large part) Ramist, or at least compatible with the elaborate charting by Ramean trees common in some of the systematic and scholastic Calvinist theologies of the early seventeenth century.Campbell, Gordon; Corns, Thomas N.; Hale, John K.; Holmes, David; and Tweedie, Fiona (5 October 1996).

Racism is a concern for many in the western lesbian, gay, bisexual and transgender (LGBT) communities, with members of racial, ethnic, and national minorities reporting having faced discrimination from other LGBT people. In the United States, ethnic minority LGBT individuals may find themselves in a double minority, in which they are neither fully accepted nor understood by mainly white LGBT communities, nor are they fully accepted by their own ethnic group.Cheng, P. (2011). Gay Asian Masculinities and Christian Theologies.

Harvey argues that these problems have not been satisfactorily dealt with by modern Christian theologians. He pays particular attention to the theologies of Karl Barth, Paul Tillich, and Rudolf Bultmann. New Testament scholar Gerd Lüdemann states in a citation of this book that "I have long been more indebted to this than is evident from the number of explicit references" The third edition of 1996 contains a new introduction outlining his mature position on these issues.

After graduation from the Gymnasium (high school) in Schwabach Hans Schwarz studied theology and English literature at the Universities of Erlangen and Göttingen. In 1963 he passed the entrance exam of the Lutheran Church of Bavaria and obtained his Dr. theol. degree (summa cum laude) from the University of Erlangen. His thesis was on Das Verständnis des Wunders bei Heim und Bultmann (The Concept of Miracles in the Theologies of Karl Heim and Rudolf Bultmann; Stuttgart: Calwer Verlag, 1966).

The Council of Nicaea rejected theologies that entirely ruled out any humanity in Christ, affirming in the Nicene Creed the doctrine of the Incarnation as a part of the doctrine of the Trinity. That is, that the second person of the Trinity became incarnate in the person Jesus and was fully human. ;Only human? The early centuries of Christian history also had groups at the other end of the spectrum, arguing that Jesus was an ordinary mortal.

Zauriel has quite a diverse and versatile set of skills. Zauriel is an incredible swordsman, having wielded a flaming sword since the dawn of creation as a guardian angel. His role as a leader and a guide are impressive, he has led groups into Heaven and has served as a guide to various individuals, including the present Hawkgirl, Kendra Saunders. He is an expert in the ancient warfare, customs, and theologies of the Abrahamic religious traditions.

Panentheism is also a feature of some Christian philosophical theologies and resonates strongly within the theological tradition of the Orthodox Church. It also appears in process theology. Process theological thinkers are generally regarded in the Christian West as unorthodox. Furthermore, process philosophical thought is widely believed to have paved the way for open theism, a movement that tends to associate itself primarily with the Evangelical branch of Protestantism, but is also generally considered unorthodox by most Evangelicals.

Originally set to be a one-time conference, Re-Imagining responded to the conservative backlash by creating a Re-Imagining Community. Those involved strived to support the struggles of clergy and lay women and give voice to emerging feminist theologies. They produced newsletters and met annually for ten years with no funding from major denominations. The continuation was on a much smaller scale supported by memberships and individuals, with less than 300 registered for the last meeting in 2003.

Gale worked in the 1660s on manuscripts for a large-scale and erudite theoretical work of intellectual history; a hint in Grotius's De Veritate (i. 16) gave him the idea of the derivation of all ancient learning and philosophy from the Hebrew scriptures. He therefore traced European languages to the Hebrew language, and all the theologies, sciences, politics, and literature of pagan antiquity to a Hebrew tradition. In a similar way he dealt with the origin of all philosophies.

Rabbi Moses ben Maimon, better known as Maimonides or "The Rambam" (1135–1204 CE), lived at a time when both Christianity and Islam were developing active theologies. Jewish scholars were often asked to attest to their faith by their counterparts in other religions. The Rambam's 13 principles of faith were formulated in his commentary on the Mishnah (tractate Sanhedrin, chapter 10). They were one of several efforts by Jewish theologians in the Middle Ages to create such a list.

Over time, the Fundamentalist Evangelical movement has divided into two main wings, with the label Fundamentalist following one branch, while Evangelical has become the preferred banner of the more moderate movement. Although both movements primarily originated in the English speaking world, the majority of Evangelicals now live elsewhere in the world. After the Reformation, Protestant groups continued to splinter, leading to a range of new theologies. The Enthusiasts were so named because of their emotional zeal.

Lucas referred to Béla's alleged simony to explain his resistance, but he most probably feared of the influence of the Orthodox Church Béla who had grewn up in the Byzantine Empire. Schism between the Catholic and Orthodox Churches had deepened. BélaIII could not introduce the cult of the Bulgarian hermit John of Rila in Hungary. Job, Archbishop of Esztergom, entered into an unfriendly correspondence with the Byzantine Emperor Isaac II Angelos about the differences between Catholic and Orthodox theologies.

The center of its doctrine and worship is the claim that Park is God, indeed the only true God, and that his spirit is present in The Church of Heavenly Father, where it can be perceived through a divine perfume and ectoplasm-like manifestations. Founders of other successful Korean new religious movements were once members of the Olive Tree. These include Victory Altar and Shincheonji, founded in 1981 and 1984 respectively. Their theologies have been influenced by Park.

Walsch was brought up as a Catholic by a family who encouraged his quest for spiritual truth. He informally studied comparative theology for many years. He says his books are not channelled, but rather that they are inspired by God and that they can help a person relate to God from a modern perspective. Walsch's vision is an expansion and unification of all present theologies to render them more relevant to our present day and time.

Pally teaches at New York University (adjunct),Marcia Pally at New York University at Fordham University,Marcia Pally at Fordham University and is a regular guest professor at the Theology Faculty of Humboldt University zu Berlin.Marcia Pally at the Theology Faculty of Humboldt University zu Berlin Her most recent books are Commonwealth and Covenant: Economics, Politics, and Theologies of Relationality (Eerdmans, 2016)Commonwealth and Covenant: Economics, Politics, and Theologies of Relationality (Eerdmans, 2016) and The New Evangelicals: Expanding the Vision of the Common GoodThe New Evangelicals: Expanding the Vision of the Common Good (in German: Die neuen Evangelikalen: Freiheitsgewinne durch fromme Politik).WorldCat: Die neuen Evangelikalen : Freiheitsgewinne durch fromme Politik Commonwealth and Covenant has been selected by the United Nations Committee on Education for Justice “to be distributed in their materials to “educators, academics, policy-makers, parents, students, teacher training institutes, and curriculum developers throughout the world” and it was nominated for a Grawemeyer Award in religion. Pally's research interests include religion, culture, and politics as well as the intersection of language and culture.

The primary difference between Catholic theology and most of the many different Protestant theologies on the issue of concupiscence is whether it can be classified as sin by its own nature. Different Protestant denominations tend to see concupiscence as sin itself, an act of the sinner. The Catholic Church teaches that while it is highly likely to cause sin, concupiscence is not sin itself. Rather, it is "the tinder for sin" which "cannot harm those who do not consent" (CCC 1264).

Feminist theology is a movement found in several religions, including Buddhism, Christianity, Judaism, and New Thought, to reconsider the traditions, practices, scriptures, and theologies of those religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about God, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts and matriarchal religion.

Christianity strongly maintains the creator–creature distinction as fundamental. Christians maintain that God created the universe ex nihilo and not from his own substance, so that the creator is not to be confused with creation, but rather transcends it (metaphysical dualism) (cf. Genesis). Although, there is growing movement to have a "Christian Panentheism". Even more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf.

Pliny, VII, XV. The Iranians were however just as familiar with the Greek writers, and the provenance of other descriptions are clear. For instance, Plutarch's description of its dualistic theologies reads thus: "Others call the better of these a god and his rival a daemon, as, for example, Zoroaster the Magus, who lived, so they record, five thousand years before the siege of Troy. He used to call the one Horomazes and the other Areimanius".Plutarch's Isis and Osiris, 46–7.

Religious controversies continued amongst the conflicting Christian theologies, and often reflected theological geopolitics within the Empire as much as doctrine. On Theodosius' death, Pulcheria married Marcian who became at least nominally emperor (450–457), and is considered a Theodosian if only by marriage. During Marcian's reign the empire pursued an isolationist policy, leaving the western empire increasingly helpless under Barbarian attacks. Like many of his predecessors he presided over a doctrinal conference, the Council of Chalcedon (451), and is recognized as a saint.

Second, he applies his suspicion to the ideological structure for understanding why liberation theology must be in this situation. He initiates an aggressive attack on sociology, politics, and ideologies perpetuated by the Church regarding these dynamics. Third, he arrives at a plethora of logical conclusions, new insights, and provocative questions all of which inspire new directions, alternative suggestions for, and aggressive challenges to status quo theologies and assumptions. As a result, he questions traditional exegesis and explores different interpretations of scripture regarding liberation.

Agni is considered equivalent to and henotheistically identified with all the gods in the Vedic thought, which formed the foundation for the various non-dualistic and monistic theologies of Hinduism. These theme of equivalence is repeatedly presented in the Vedas, such as with the following words in the Mandala 1 of the Rigveda: > They call it Indra, Mitra, Varuna, Agni, and he is heavenly-winged Garutman. > To what is One, sages give many a title, they call it Agni, Yama, > Matarisvan. — Rigveda 1.164.

Fundamentalism came from multiple streams in British and American theologies during the 19th century.Sandeen (1970), ch 1 According to authors Robert D. Woodberry and Christian S. Smith, However, the split does not mean that there were just two groups, modernists and fundamentalists. There were also people who considered themselves neo-evangelicals, separating themselves from the extreme components of fundamentalism. These neo-evangelicals also wanted to separate themselves from both the fundamentalist movement and the mainstream evangelical movement due to their anti-intellectual approaches.

Recent Methodist theologians Thomas Oden, Stanley Hauerwas and William Willimon affirm also the tenets of Arminianism. Moreover, some "Evangelical Methodists" as Bible scholars Ben Witherington III, I. Howard Marshall, and Christian apologist David Pawson are also generally Arminian in their theologies. Holiness movement theologians Henry Orton Wiley, Carl O. Bangs and Restoration movement theologian Jack Cottrell can also be mentioned among recent proponents of Arminianism. Current theologians B. J. Oropeza, Herbert Mcgonigle and Keith D. Stanglin can be mentioned as well.

The ecclesiastical histories of Socrates, Sozomen, and Theodoret describe the ecclesiastic disputes of Constantine's later reign.Barnes, Constantine and Eusebius, 225; Bleckmann, "Sources for the History of Constantine" (CC), 28–30; Odahl, 4–6. Written during the reign of Theodosius II (AD 408–450), a century after Constantine's reign, these ecclesiastical historians obscure the events and theologies of the Constantinian period through misdirection, misrepresentation, and deliberate obscurity.Barnes, Constantine and Eusebius, 225; Bleckmann, "Sources for the History of Constantine" (CC), 26–29; Odahl, 5–6.

During 1802 he published Natural Theology, or Evidences of the Existence and Attributes of the Deity collected from the Appearances of Nature. In this he described the Watchmaker analogy, for which he is probably best known. However, his book, which was one of the most published books of the 19th and 20th century, presents a number of teleological and cosmological arguments for the existence of God. The book served as a template for many subsequent natural theologies during the 19th century.

There has been a chapel in the village since 1740. This was the sister chapel to the building at Llwynrhydowen and at different times adopted the stances of the Arminian, Arian and later the Unitarian theologies. In the nineteenth century, this part of West Wales became known as the Smotyn du (Black spot) because of the predominance of Unitarianism in the area, and Alltyblacca was an important regional centre. The present building was erected in 1837 and restored in 1892.

His emphasis on nature and human-divine relationships to the world has goaded reflective work on developing theologies about pollution, resource degradation and a philosophy of ecology. Allied to this has been Hartshorne's emphasis on aesthetics and beauty. In his system of thought science and theology achieve some integration as science and theology provide data for each other. Hartshorne has also been an important figure in upholding natural theology, and in offering an understanding of God as a personal, dynamic being.

Some critics of Federal Vision theology have connected it with the New Perspective on Paul. Federal Vision proponents have sought to maintain a distinction between the two theologies while acknowledging that they do have some general ideas in common. Yet many critics of the Federal Vision still group the two movements together. Outspoken critic Guy Waters notes, Proponent James B. Jordan says similarly, Douglas Wilson has noted six foundational tenets of the NPP.. He affirms the correctness of points 1–3.

Beginning in December 1847, he was raised by his mother and her second husband, Lewis C. Bidamon. Smith was a highly effective missionary for the RLDS Church. From 1865 to 1873, he conducted missionary trips throughout the Midwest, Utah Territory, and California, debating preachers of different theologies, including representatives of The Church of Jesus Christ of Latter- day Saints (LDS Church). From 1873 to 1885, Smith was a counselor to his brother Joseph Smith III in the First Presidency of the RLDS Church.

She authored, co-authored or edited over 17 books, including: Feminist Interpretation of the Bible (1985), Inheriting our Mothers' Garden: Feminist Theology in Third World Perspective (1988), Church in the Round: Feminist Interpretation of the Church (1993), and Dictionary of Feminist Theologies (1996). She has been described as a "prominent matriarch of contemporary feminist bible criticism." She was also active in the ecumenical movement, and worked closely with the National Council of Churches, the World Council of Churches, and the YWCA.

DeRégnon had said that Western Trinitarian theology had emphasized God's oneness, while Eastern Trinitarian theology had emphasized his threeness. In the Harvard Theological Review Khaled Anatolios acknowledged that “The assertion of a substantive rift between Eastern and Western trinitarian theologies… is not found in either Hanson or Simonetti ... and its genealogy ... has been famously exposed by Michel Barnes.”Khaled Anatolios, “Yes and No: Reflections on Lewis Ayres, Nicaea and Its Legacy,” Harvard Theological Review 100 (2007): 153-58, here 153.

Even today in Kerala, there is a continuing presence of both the Assyrian Church of the East and the Syriac Orthodox Church along with an independent Oriental Orthodox Church called the Malankara Orthodox Syrian Church. In the 18th century and onwards, Nontrinitarian and Unitarian Christians are necessarily non-Chalcedonian having their own separate traditions, different nontrinitarian theologies, and polities. The largest such groups are The Church of Jesus Christ of Latter-day Saints (Latter-day Saint movement), Jehovah's Witnesses and the Iglesia ni Cristo.

Agathism is offered as an apologetic in theodicy to address the problem of reconciling a benevolent God with the existence of evil in the world. A form of agathism is found in Muslim thought and in some Christian beliefs. The Seventh-day Adventist Church believes that even the punishment of a soul in hell is not eternal, but that the wicked perish. In theologies which hold human history to be a narrative authored by God, agathism forms the basis for the development of Messianism.

Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub- group is called Vedic-Puranic, who use the terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga, Nandi, Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices.

Concomitant to the power shift was a change in evangelicalism itself, with new groups arising and extant ones switching their focus. There was a new emphasis on a personal relationship with Jesus from newly styled "non-denominational" churches and "community faith centers". This period also saw the rise of non-traditional churches and megachurches with conservative theologies and a growth in parachurch organizations while mainline Protestantism lost many members. The Jesus Movement is considered by some to be part of the Fourth Great Awakening.

Substance dualism, or Cartesian dualism, most famously defended by René Descartes, argues that there are two kinds of foundation: mental and physical. This philosophy states that the mental can exist outside of the body, and the body cannot think. Substance dualism is important historically for having given rise to much thought regarding the famous mind–body problem. Substance dualism is a philosophical position compatible with most theologies which claim that immortal souls occupy an independent realm of existence distinct from that of the physical world.

Queer theology is a theological method that has developed out of the philosophical approach of queer theory, built upon scholars such as Michel Foucault, Gayle Rubin, Eve Kosofsky Sedgwick, and Judith Butler. Queer theology begins with an assumption that gender non-conformity and gay, lesbian and bisexual desire have always been present in human history, including the Bible. It was at one time separated into two separate theologies; gay theology and lesbian theology. Later, the two would merge to become the more inclusive term of queer theology.

Christianity developed as one of the Jewish sects and did not move beyond this framework before the reconceptualization by Marcion of Sinope in the years after 140 AD. Moreover, the various theologies and communities that mushroomed from the mid second century became gradually influenced by the 'Gospel(s)' and 'Paul'. A more recent research area of Vinzent is Meister Eckhart (c. 1260–1329), his writings and thinking. Vinzent argues that Eckhart was an extraordinarily creative Christian thinker who re- conceptualized almost every key idea of his religion.

Christian political theology in the Middle East is a religious response by Christian leaders and scholars to political problems. Political theologians try to balance the demands of a tumultuous region with the delicate but long history of Christianity in the Middle East. This has yielded a diversity of political theology disproportionate to the small size of Middle East Christian minorities. The region's importance to Christians worldwide – both for history and doctrinal authority for many denominations – also shapes the political theologies of the Middle East.

Wartburg also offers a Fully Distributed Master of Arts option without a semester-long residency requirement. Three academic and missional centers are found at Wartburg Theological Seminary, built on their historic strengths: Center for Global Theologies, Center for Theology & Land (rural ministry), and Center for Youth Ministries. The Lutheran Seminary Program in the Southwest (LSPS) is a program of Wartburg Theological Seminary and the Lutheran School of Theology at Chicago. LSPS educates women and men for ordained ministry through TEEM (Theological Education for Emerging Ministry).

The relationships between gods were fluid, so that, for instance, the goddess Hathor could be called the mother, wife, or daughter of the sun god Ra. Separate deities could even be syncretized, or linked, as a single being. Thus the creator god Atum was combined with Ra to form Ra-Atum. One commonly suggested reason for inconsistencies in myth is that religious ideas differed over time and in different regions. The local cults of various deities developed theologies centered on their own patron gods.

In a letter read before the Council of Chalcedon (451), Pope Leo the Great castigates the phantasmatici Christiani (Christian phantasmatics) in a clear reference to the Eutychians. Moderate Miaphysites like Timothy Aelurus, Philoxenus of Mabbug and Severus of Antioch also labelled the Eutychians phantasiasts. One Miaphysite oath administered to those returning to Miaphysitism from heresy called for the abjuration of the Phantasiasts. The use of the label Phantasiasts by both Dyophysites and moderate Miaphysites indicates the extreme nature of the position relative to orthodox theologies.

David Frank Ford (born 23 January 1948, Dublin) is an academic and public theologian. He has been the Regius Professor of Divinity at the University of Cambridge since 1991. His research interests include political theology, ecumenical theology, Christian theologians and theologies, theology and poetry, the shaping of universities and of the field of theology and religious studies within universities, hermeneutics, and inter-faith theology and relations. He is the founding director of the Cambridge Inter-Faith Programme and a co-founder of the Society for Scriptural Reasoning.

Christian political theology in the Middle East is a religious response by Christian leaders and scholars to political problems. Political theologians try to balance the demands of a tumultuous region with the delicate but long history of Christianity in the Middle East. This has yielded a diversity of political theology disproportionate to the small size of Middle Eastern Christian minorities. The region's importance to Christians worldwide – both for history and doctrinal authority for many denominations – also shapes the political theologies of the Middle East.

The Last Judgment, by Jean Cousin the Younger (c. late 16th century) The Greek translation of Messiah is khristos (), anglicized as Christ, and Christians commonly refer to Jesus as either the "Christ" or the "Messiah". Christians believe that messianic prophecies were fulfilled in the mission, death, and resurrection of Jesus and that he will return to fulfill the rest of messianic prophecies. The majority of historical and mainline Christian theologies consider Jesus to be the Son of God and God the Son, a concept of the Messiah fundamentally different from the Jewish and Islamic concepts.

Actually, a new edict was passed that ensured that both Anti-Trinitarian and Trinitarian theologies could be freely preached in the country. Repeating a text from the eighth verse of the second chapter of the Epistle to the Ephesians, the edict declared that "faith is the gift of God". The edict also referred to the seventeenth verse of the tenth chapter of the Epistle to the Romans, stating that faith "comes from hearing, which hearing is by the word of God". The edict forbade people from mistreating each other on religious grounds.

In the New Testament, Jesus Christ repeatedly calls for his disciples to heal the sick and serve the poor, but also for them to "make disciples of all nations". In striving to obey such commands, Western Christians have debated the nature of proper evangelism, often emphasizing either eschatological, or material realities within missionary efforts. Much of Euro-American Protestantism has emphasized Jesus' eschatological and soteriological statements in developing theologies that emphasize personal salvation over the provision of material needs. The origins of medical missions are found in a sort of fusion of these two perspectives.

Pedraja is primarily noted for his work in Latino/a theology, where he focuses on how language and culture affect not only the Latino/a worldview, but also everyone's religious and philosophical perspectives. This is particularly evident in his Christology, where he explores the complexity of language, culture, and identity to inform his understanding of Jesus as one who stands with the oppressed.Michelle A. Gonzalez, "Jesus" in "Handbook of Latina/o Theologies," Edited by Edwin David Aponte and Miguel A. De La Torre (St. Louis: Chalice Press, 2006), p. 20.

The Episcopal Missionary Church (EMC) is a Continuing Anglican church body in the United States and a member of the Federation of Anglican Churches in the Americas. Its founding in the early 1990s can be traced to the protests of members of The Episcopal Church who were concerned that their church had become massively influenced by secular humanism (i.e., liberal theologies). At first, these clergy and laymen sought to change the direction of their church by working from within it, to which end they formed a voluntary association, the Episcopal Synod of America.

According to this account, Krishna never took birth from the womb of his mother like a common baby. Svayam Bhagavan is a term most often used in Gaudiya Vaishnava and other Krishna-centered theologies, and that title is used there exclusively to designate Krishna, there being conflicting semantics or other usages in the Bhagavata Purana. Traditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Vallabha consider Him to be the source of all avatars, and the source of Vishnu and Narayana. As such, He is therefore regarded as Svayam Bhagavan.

Progress from even the worst condition is possible even in the next world but not until the individual fundamentally overcomes rejecting Godly virtues. Labels we call ourselves by and theologies we claim to adhere to are not as important as the reality of spiritual virtues like courage, justice, love, understanding, etc., actually expressed by choice in our lives. Development of the spiritual life reaches a milestone whether in this life or the next in developing the "spirit of faith" a gift of the Holy Spirit, which then continues to grow in the individual's soul.

Seen as a defining moment for the Religious Society of Friends worldwide, this gathering is generally considered to be the beginning of the thawing of many of the strained relationships which exist amongst divided theologies of Quakers around the world. Many participants and organisers went on to take up key roles of leadership in their respective Yearly Meetings. The epistle from the 1985 WGYF and the report of the process of its creation get cited in many Quaker contexts and it makes inspiring reading, whatever one's background may be.

Dennis H. Holtschneider, president of the ACCU, remarked that Martin was warmly received by "a new generation of Catholic college presidents" who reflect "the influence of Pope Francis". But J.D. Flynn, editor-in-chief of Catholic News Agency, contended that Martin presented in his address a "vision of the human person at odds with Catholic teaching". Flynn wrote that "every initiative" recommended by Father Martin, such as "Lavender graduation" or "L.G.B.T spiritualities, theologies, liturgies and safe spaces", was designed "to affirm the lie that sexual inclination or orientation is, in itself, identity".

The Spirit in the World: Emerging Pentecostal Theologies in Global Contexts, Veli-Matti Kärkkäinen, Jurgen Moltmann, 2009, accessed February 2010 A spiritual purification ceremony in Cotonou in Benin in 2009—100 years after the birth of Oshoffa His first act of healing was reportedly the resurrection of his nephew. As a result, his elder sister, Elizabeth, was the first convert. The nephew was to become recognised as the first prophet of the new church. Over the next few years, several other people were reportedly brought back from the dead by Oshoffa.

Sustaining the Hope for Unity: Ecumenical Dialogue in a Postmodern World. 2012. On the subject of the Filioque, it took a similar tone, emphasizing the commonalities between the theologies of the East and West but clearly siding with the Roman Catholic position without even mentioning Eastern Orthodox objections. On the subject of bread, the bull provided for either unleavened or leavened bread to be used according to local custom. The doctrine of Purgatory and the effectiveness of prayer for those in Purgatory were affirmed, again according to the Roman Catholic doctrine.

Matthew Bowman, "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885-1917," Religion and American Culture, Winter 2007, Vol. 17#1 pp 95-126 His best-known and most influential work was Our Country: Its Possible Future and Its Present Crisis (1885), intended to promote domestic missionary activity in the American West. When the work appeared, Protestants had long been accustomed to meeting the sorts of perils that Strong saw threatening the country's survival, Christianization, and world greatness. His work flowed from a tradition habituated to perceive threats to "our country".

For more than forty years he has been a member of the American Academy of Religion where he has served numerous times on steering committees especially of the 19th Century Theology Group and the Lutheran Theologies and Global Lutheranism Group. He was also the president of the Karl-Heim-Gesellschaft (Karl Heim Society) 2000–2014. Since church and theology belong together for him he has served for more than thirty years as a member of the church council of the Regensburg Neupfarrkirche which is also the university church. He preaches there regularly.

Orevillo-Montenegro is best known for her writings in Asian feminist theology. She published the book The Jesus of Asian Women, to highlight the areas where Western Christologies are insufficient for Asian women. This book looks at feminist Christologies from South Korea to speak about creation care, Filipina Christologies to discuss liberation theologies, and Hong Kong Christologies and the use of postcolonial theology. Elsewhere, she has critiqued the dominant popular Christologies in the Philippines of Sinulog and the Black Nazarene, and spoken about the need to reclaim the doctrine of the Incarnation for Asian women.

The Synod held at Dort Following the Synod of Dort, which ended in 1619, the Reformed began to give greater definition and detail to their theological system by writing comprehensive systematic theologies. The period was also characterized by intense polemical writing against several groups. The Remonstrants, having been repudiated in the synod of Dort, became an independent movement with their own seminary and dogmatic textbooks, and the Reformed wrote against them with even greater intensity. Reformed polemics were also directed against the increasingly influential Socinians, who denied the Trinity and other traditional Christian doctrines.

They believed that you may rise spiritually toward communion with God through the knowledge of prayer. The theology of the Ashkenazi Hasidim is certainly independent and unique; however, it does contain meaningful similarities to the theologies of both the early kabbalists and of Saadia Gaon. Saadia, in his Book of Beliefs and Opinions (אמונות ודעות) grapples with the following conundrum: throughout the Tanakh, Prophets frequently describe their visions of the divine realm. These descriptions include majestic images of God sitting on His heavenly throne, surrounded by the heavenly host.

Miroslav Volf, "CV" accessed August 13, 2012. There he was introduced to liberation and early feminist theologies, both of which heightened his sense of the importance of faith's public dimensions. During the interim year back in Yugoslavia between his masters and doctoral study, he continued studying philosophy at the University of Belgrade. From 1980 to 1985 Volf pursued a doctorate at the University of Tübingen, Germany, under the supervision of Jürgen Moltmann (with compulsory military service back in Yugoslavia interrupting his studies from October 1983 to October 1984).

The Akilam-based theology is not a constant one since it deals with the whole events right from the creation to the end. It undergoes different theologies from polytheism to monotheism and monism, though monism is the final and overall focus point for the present yuga. It is viewed closely to the mythical events that take place at various ages and so it changes often. Monism in the beginning (creation), polytheism till the end of Dvapara Yuga, then some sort of henotheism till the advent of Vaikundar; and then on monism again.

Michael Edward Williams, Walter B. Shurden, Turning Points in Baptist History, Mercer University Press, USA, 2008, p. 17 In 1916, the Assemblies of God Statement of Fundamental Truths published by Pentecostal churches also as well as the churches of charismatic movement. Douglas Jacobsen, Thinking in the Spirit: Theologies of the Early Pentecostal Movement, Indiana University Press, USA, 2003, p. 195 John H. Y. Briggs, A Dictionary of European Baptist Life and Thought, Wipf and Stock Publishers, USA, 2009, p. 322 Keith Warrington, Pentecostal Theology: A Theology of Encounter, A&C; Black, UK, 2008, p.

A frequent basis of antiscientific sentiment is religious theism with literal interpretations of sacred text. Here, scientific theories that conflict with what is considered divinely-inspired knowledge are regarded as flawed. Over the centuries religious institutions have been hesitant to embrace such ideas as heliocentrism and planetary motion because they contradicted the dominant understanding of various passages of scripture. More recently the body of creation theologies known collectively as creationism, including the teleological theory of intelligent design, have been promoted by religious theists in response to the process of evolution by natural selection.

Theistic evolution and evolutionary creationism are theologies that reconcile belief in a creator with biological evolution. Each holds the view that there is a creator but that this creator has employed the natural force of evolution to unfold a divine plan. Religious representatives from faiths compatible with theistic evolution and evolutionary creationism have challenged the growing perception that belief in a creator is inconsistent with the acceptance of evolutionary theory. Spokespersons from the Catholic Church have specifically criticized biblical creationism for relying upon literal interpretations of biblical scripture as the basis for determining scientific fact.

Given the short history of engaging with postcolonial criticism, postcolonial theology as a field of study is still "in its infancy." It is argued by R. S. Sugirtharajah that its development is further held back by Western reluctance to analyse the theological implications of colonial imperialism. However, theologians from the colonized non-West such as C. S. Song and Chung Hyun Kyung have long been theologizing with reflection or even resistance against the colonizing West. Interpreted from the perspective of postcolonial criticism, these theologies could be retrospectively categorized as postcolonial theology.

While the symbol of death is present in the coconut, there is not the same notion of suffering and salvation as there is in the bible. The Pacific Christ presented focuses primarily on Christ's role as a good moral teacher. There is also suggestion from Randall Prior that the symbol of the coconut is not strong enough to be the total embodiment of a Pacific theology. He seems skeptical that it can hold up to global scrutiny against other theologies, like liberation theology, which was born out of a particular experience and struggle.

It is the belief that human beings should look after the world as guardians and therefore in the way God wants them to. Humans should be considerate to all, from animals to plants to humans themselves. It maintains that human beings are merely here for a short time and should be looking after the world for future generations. In Christian theology, theocentricism has sometimes been used to describe theologies that focus on God the Father, as opposed to those that focus on Christ (Christocentric) or the Holy Spirit (Pneumocentric).

After 1949, the founding of the People's Republic of China, the Chinese Protestant leaders encountered new challenges – the new regime of the communist government is based on atheistic ideology of Marxism. They had to decide how to deal with the relationship with the atheistic government. There were different attitudes and theologies among Chinese Christians. Some of them, such as Y. T. Wu, who were willing to support the new government, helped to pen the Christian Manifesto and initiated the Three-Self movement (TSPM) in 1950s; they reconstructed theology in terms of cooperation.

The Assemblies of God understood Spirit baptism in the context of baptistic evangelical theology and, by the 1950s, emphasized certain doctrines and practices as requisite for Spirit baptism. Charismatics challenged these views by claiming to receive Holy Spirit baptism outside of this context (such as remaining in liturgical churches, failing to reject sacramental theologies, and not adopting Pentecostal taboos on dancing, drinking, smoking, etc.). On the local level, Assemblies of God churches were influenced by the charismatic movement. Some charismatics left their original churches and joined less formal Assemblies of God congregations.

Positive Christianity was highly supported by the Nazi movement, which promoted its ideals in its journals Der Stürmer and Völkischer Beobachter, both of which stressed the "Nordic" character of Jesus. However, the party was careful to stress that positive Christianity was not intended to be a third confession, nor to contradict the traditional theologies of established churches. As early as 1920 the Nazis proclaimed in their 25-point program that the "Party as such advocates the standpoint of a positive Christianity without binding itself confessionally to any one denomination. It combats the Jewish-materialistic spirit within and around us".

Madison, WI: University of Wisconsin, 1901:223 Such an identification may well be grounded in the strict relationship between the Latin and Greek theologies of the two deities.Raymond Bloch 1981 p.341-344. It has been argued that Indo-European people, having no direct knowledge of the sea as they originated from inland areas, reused the theology of a deity originally either chthonic or wielding power over inland freshwaters as the god of the sea.G. Wissowa Religion un Kultus der Römer Munich, 1912; A. von Domaszewski Abhandlungen zur römische Religion Leipzig und Berlin, 1909; R. Bloch 1981.

Calvin's Institutes of the Christian Religion (1536–59) was one of the most influential theologies of the era. Toward the middle of the 16th century, the Reformed began to commit their beliefs to confessions of faith, which would shape the future definition of the Reformed faith. The 1549 Consensus Tigurinus brought together those who followed Zwingli and Bullinger's memorialist theology of the Lord's supper, which taught that the supper simply serves as a reminder of Christ's death, and Calvin's view that the supper serves as a means of grace with Christ actually present, though spiritually rather than bodily.

Professor Bruce David Forbes author of Religion and Popular Culture in America (2005) felt that "some of the most important and interesting texts in recent American culture which have overlapping concerns with liberation theologies are by Madonna". Karen Fredericks from socialist newspaper Green Left Weekly questioned if does the "Madonna phenomenon" advance the cause of women's liberation within Western societies? she said that clearly, there's no point going to Madonna for help. She asserted that the artist is a commodity in a capitalist market which has been influenced, at least to some extent, by the demands of the women's movement.

Goizueta believes that the inherent communal nature of Christianity and obligation to understanding and acceptance is something contextualized theologies (such as Latino theology) must utilize to reflect their importance to the greater community. In his book Caminemos con Jesus, Goizueta analyzes the lived faith, or popular religion, of Latinos in the United States. He specifically delves into the theology behind Holy week and the significance of Our Lady of Guadalupe. He says that Latinos are the fastest growing ethnic group in the United States, and that one-third of Catholics in the United States are Latino.

Gikatilla's Shaarei Ora From the Renaissance onwards Jewish Kabbalah texts entered non-Jewish culture, where they were studied and translated by Christian Hebraists and Hermetic occultists.Kabbalah: A Very Short Introduction, Joseph Dan, Oxford University Press 2007. Chapters: 5 "Modern Times-I The Christian Kabbalah"; 9 "Some Aspects of Contemporary Kabbalah" The syncretic traditions of Christian Cabala and Hermetic Qabalah developed independently of Judaic Kabbalah, reading the Jewish texts as universalist ancient wisdom preserved from the Gnostic traditions of antiquity. Both adapted the Jewish concepts freely from their Jewish understanding, to merge with multiple other theologies, religious traditions and magical associations.

Unwilling to give up their messianic expectations, a minority of Zevi's Jewish followers converted to Islam along with him. Many of his followers, known as Sabbatians, continued to worship him in secret, explaining his conversion not as an effort to save his life but to recover the sparks of the holy in each religion, and most leading rabbis were always on guard to root them out. The Dönmeh movement in modern Turkey is a surviving remnant of the Sabbatian schism. Theologies developed by leaders of Sabbatian movements dealt with antinomian redemption of the realm of impurity through sin, based on Lurianic theory.

11-49, p.17.Jonathan Klawans, Josephus and the Theologies of Ancient Judaism, Oxford University Press, 2013 p.13. the Temple Mount lost its significance for Christian worship with the Christians considering it a fulfillment of Christ's prophecy at, for example, and . It was to this end, proof of a biblical prophecy fulfilled and of Christianity's victory over Judaism with the New Covenant,Andrew Marsham, 'The Architecture of Allegiance in Early Islamic Late Antiquity,' in Alexander Beihammer, Stavroula Constantinou, Maria G. Parani (eds.), Court Ceremonies and Rituals of Power in Byzantium and the Medieval Mediterranean: Comparative Perspectives, BRILL, 2013 pp.

In Gnosticism and other Western mystical traditions, the divine spark is the portion of God that resides within each human being. In these theologies, the purpose of life is to enable the Divine Spark to be released from its captivity in matter and reestablish its connection with or simply return to God, who is perceived as being the source of the Divine Light. In the Gnostic Christian tradition, Christ is seen as a wholly divine being which has taken human form in order to lead humanity back to the Light. The Cathars of medieval Europe also shared the belief in the divine spark.

Bernard's works was distinctively Sapienza where theology is the contemplation of God and involves love, affection, and speaking of faith only grounded in this. In contrast, Abelard's works focused on a teaching that was grounded in rationale and the scienza of the faith. The Dominican, Marie-Dominique Chenu would echo this and proclaim that Saint Anselm of Canterbury was especially the bridge in these two theologies. In fact, Chenu would say that Monastic Theology and Scholastic Theology were two forms of medieval thought, equally legitimate and valid, and it would be wrong to call Monastic Theology, pre-scholastic.

The inculturisation process emphasised by many church leaders and emerging Asian Christian theologies influenced the churches in Sri Lanka very much. The churches in Sri Lanka felt that the Western influence in architecture, music and worship forms merely imitated the West. Therefore, people desired to experience the gospel in a truly Sri Lankan context, thereby expressing their faith and worship of God by using their own language, symbols, songs, dances and other social and cultural idioms. Doing Christian Theology in the Sri Lankan culture means, to be able to understand God in culture as expressed in life situations.

Davies’ work combines an interest in language and communication, whether textual or oral, with questions of metaphysics, ethics and doctrine. His chief works to date are A Theology of Compassion, 2000, The Creativity of God, 2004, Transformation Theology, 2007 (with Paul Janz and Clemens Sedmak) and Theology of Transformation: Faith, Freedom and the Christian Act, 2013. His work can be characterized as a progression from metaphysics, to hermeneutics and finally to philosophies and theologies of the act. His work has furthered an emphasis on the centrality of ethics and the structure of the ethical self for Christian theology.

Hicks always maintained that he spoke the words given him by God in what Friends called immediate revelation much as did the early Friends, but this proved unacceptable to Orthodox Quakers drawn to Protestant forms. Hicksite Quakers left PYM (1827–28) to form a new Yearly Meeting, with other yearly meetings soon to follow in division. Many scholars have written about various aspects of these controversies. A good short summary is Larry Kuenning's "Quaker Theologies in the 19th Century Separations", but for more depth, see H. Larry Ingle, Quakers in Conflict: The Hicksite Reformation (Philadelphia: Pendle Hill, 1998).

Alister McGrath notes four reasons why understanding patristics can be difficult in the early 21st-century:McGrath. op.cit. pp. 23. # Some of the debates appear to have little relevance to the modern world # the use of classical philosophy # the doctrinal diversity # the divisions between East and West, i.e., Greek and Latin methods of theology, the extent of use of classical philosophy. The terms neo-patristics and post-patristics refer to recent theologies according to which the Church Fathers must be reinterpreted or even critically tested in light of modern developments since their writings reflected that of a distant past.

Scholarly sources, including Fakhry and the Encyclopedia of Islam, have named three works as Averroes' key writings in this area. Fasl al-Maqal ("The Decisive Treatise") is an 1178 treatise that argues for the compatibility of Islam and philosophy. Al-Kashf 'an Manahij al-Adillah ("Exposition of the Methods of Proof"), written in 1179, criticizes the theologies of the Asharites, and lays out Averroes' argument for proving the existence of God, as well as his thoughts on God's attributes and actions. The 1180 Tahafut al-Tahafut ("Incoherence of the Incoherence") is a rebuttal of al-Ghazali's (d.

The various Christological positions, and their names ;Only divine? Docetism (from the Greek verb to seem) taught that Jesus was fully divine, and his human body was only illusory. At a very early stage, various Docetic groups arose; in particular, the gnostic sects which flourished in the 2nd century AD tended to have Docetic theologies. Docetic teachings were attacked by St. Ignatius of Antioch (early 2nd century), and appear to be targeted in the canonical Epistles of John (dates are disputed, but range from the late 1st century among traditionalist scholars to the late 2nd century among critical scholars).

Exclusion and Embrace deals with the challenges of reconciliation in contexts of persisting enmity in which no clear line can be drawn between victims and perpetrators and in which today's victims become tomorrow's perpetrators—conditions that arguably describe the majority of the world's conflicts. The evocative "embrace" is the central category of the book, and Volf proposed it as an alternative to "liberation" (a category favored by a variety of liberation theologies).Volf, Exclusion and Embrace, 101-5. Embrace is marked by two key stances: acting with generosity toward the perpetrator and maintaining porous boundaries of flexible identities.

Plummer says: "Independent sacramental Christians have given a unique primacy to the priesthood, carrying the 'priesthood of all believers' to an extent never before envisioned. In many such churches, most or all of the members are ordained, with ordination functioning more like [the sacrament of confirmation], rather than a professional credential. For better or worse, there is great freedom to create new church structures, new forms for the sacraments, and new theologies, or at least a new synthesis of inherited elements." Many Independent Catholic communities are small, are led by an unpaid clergy, and lack a stable schedule or location.

Patrick's work in the education field started in 1960 when she began to teach music, English, and religion at Holy Names academies in Tampa, Albany (NY), and Silver Spring, Maryland until 1973. In 1980 she became William H. Laird Professor of Religion and the Liberal Arts, emerita, at Carleton College located in Northfield, Minnesota. During her time as a professor, she taught courses on Roman Catholic traditions, religion and literature, Christian ethics, and feminist and liberation theologies until she retired in 2009. Patrick was the first woman to receive tenure in the Religion Department at Carleton.

This is a list of Christian denominations by number of members. It is inevitably partial and generally based on claims by the denominations themselves. The numbers should therefore be considered approximate and the article an ongoing work-in-progress. The list includes the following Christian denominations: the Catholic Church including the Eastern Catholic Churches; all the Eastern Orthodox and Oriental Orthodox churches with some recognition and their offshoots; Protestant denominations with at least 0.2 million members; all the other Christian branches with distinct theologies, such as Restorationist and Nontrinitarianian denominations; the independent Catholic denominations; and the Church of the East.

Küng's doctoral thesis, "Justification. La doctrine de Karl Barth et une réflexion catholique", was finally published in English in 1964 as Justification: The Doctrine of Karl Barth. It located a number of areas of agreement between Barthian and Catholic theologies of justification, concluding that the differences were not fundamental and did not warrant a division in the Church. (The book included a letter from Karl Barth attesting that he agreed with Küng's representation of his theology.) In this book Küng argued that Barth, like Martin Luther, overreacted against the Catholic Church which, despite its imperfections, has been and remains the body of Christ.

Special revelation and natural revelation are complementary rather than contradictory in nature. According to Dumitru Stăniloae, Eastern Orthodox Church’s position on general/special revelation is in stark contrast to Protestant and Catholic theologies that see a clear difference between general and special revelation and tend to argue that the former is not sufficient to salvation. In Orthodox Christianity, he argues, there is no separation between the two and supernatural revelation merely embodies the former in historical persons and actions. "Continuous revelation" is a term for the theological position that God continues to reveal divine principles or commandments to humanity.

Justificatio sola fide (or simply sola fide), meaning justification by faith alone, is a Christian theological doctrine commonly held to distinguish many Protestant denominations from the Catholic, Eastern Orthodox and Oriental Orthodox churches. The doctrine asserts that it is on the basis of their faith that believers are forgiven their transgressions of the law of God rather than on the basis of good works which they have done. This forgiveness is known as "justification". In classical Lutheran and Reformed theologies, good works are seen to be evidence of faith, but the good works themselves do not determine salvation.

The Harrowing of Hell as depicted by Fra Angelico In Christian theology, justification is God's righteous act of removing the guilt and penalty of sin while, at the same time, declaring the ungodly to be righteous, through faith in Christ's atoning sacrifice. The means of justification is an area of significant difference amongst the diverse theories of atonement defended within Roman Catholic, Eastern Orthodox and Protestant theologies. Justification is often seen as being the theological fault line that divided Roman Catholicism from the Lutheran and Reformed traditions of Protestantism during the Reformation.For example, Kurt Aland, A History of Christianity, vol.

They were, however, arrested for disrupting parish church services and organising tithe-strikes against the state church. Quaker Mary Dyer led to execution on Boston Common, 1 June 1660, by an unknown 19th century artist In New England, where Congregationalism was the official religion, the Puritans exhibited intolerance of other religious views, including Quaker, Anglican and Baptist theologies. The Puritans of the Massachusetts Bay Colony were the most active of the New England persecutors of Quakers, and the persecuting spirit was shared by the Plymouth Colony and the colonies along the Connecticut river. Four Quakers, known as the Boston martyrs, were executed.

This expression was used first by Jesuit Fr. General Pedro Arrupe in 1968 and soon after this the World Synod of Catholic Bishops in 1971 chose as its theme "Justice in the World". The Latin American context produced evangelical advocates of liberation theology such as Rubem Alves, José Míguez Bonino and C. René Padilla, who called for integral mission in the 1970s, emphasizing evangelism and social responsibility. Theologies of liberation have developed in other parts of the world such as black theology in the United States and South Africa, Palestinian liberation theology, Dalit theology in India and Minjung theology in South Korea.

In 1966 he went to Syria, where he lived for nearly fifty years. Van der Lugt started a community center and farm in 1980, the Al-Ard Center, just outside the city of Homs. The farm had vineyards and gardens in which much of the work was done by people with disabilities, providing an unprecedented resource in a society in which such people are usually hidden from view. In reconciling people from different religious backgrounds, van der Lugt emphasised the humanity of people as the common ground, rather than stressing commonality in the theologies of different faiths.

In the mystery religions, salvation was less worldly and communal, and more a mystical belief concerned with the continued survival of the individual soul after death.Pagan Theologies: Soteriology Some savior gods associated with this theme are dying-and-rising gods, often associated with the seasonal cycle, such as Osiris, Tammus, Adonis, and Dionysus. A complex of soteriological beliefs was also a feature of the cult of Cybele and Attis. The similarity of themes and archetypes to religions found in antiquity to later Christianity has been pointed out by many authors, including the Fathers of the early Christian church.

He was accomplished in traditional areas such as theology, ethics and philosophy of religion. One of the two of his most widely known books published in 1981, The Shattered Spectrum: A Survey of Contemporary Theology is an analysis of the proliferation of new theologies in the 1960s and 70s. His expertise was on the rise of new religious movements, cults and sects exploring the dynamics of that Unification Church community and its underpinnings. He closely followed the siege of the Branch Davidian church near Waco in 1993 and was critical of the intervention by the federal government in the standoff.

Born in the United Kingdom, Kim obtained a Bachelor of Science at the University of Bristol in 1981. She taught English in Seoul, South Korea and missiology at Union Biblical Seminary, Pune, India, then completed a Master of Art at Fuller Seminary in 1996. She pursued a PhD in Theology at the University of Birmingham between 1997 and 2002, on the topic of "Mission pneumatology, with special reference to the Indian theologies of the Holy Spirit of Stanley Jedidiah Samartha, Vandana and Samuel Rayan." During her PhD studies, she occasionally lectured at the Cambridge Centre for Christianity Worldwide.

Perhaps his best known work is The Proper Distinction Between Law and Gospel, which is a transcription of a series of evening lectures he gave at the seminary He is also the author of the text and tune of the hymn "He's Risen, He's Risen" () found in the hymnals of the LCMS and other Lutheran bodies. and "Walther" for the tune (mp3 is organ only) Portrait of an elderly C. F. W. Walther Walther vigorously opposed the theologies of non-Lutheran denominations in America and the influence of the major secular philosophies and movements on Lutheran thought and practice, and defended the doctrinal and cultural heritage of the Lutheran Church.

In 2015, Johnson began filming with Preachers of Atlanta, a reality show spin-off of the Oxygen hit Preachers of L.A. that chronicles the lives 5 Atlanta-based preachers live within ministry. Despite the show's focus on liberal theologies – all of the preachers have, at some point on the show, expressed disdain for the impractical and oppressive regimes of contemporary American churches – Johnson has been a standout in her non-traditional techniques of ministering and pastoring. For starters, she is a woman and pastor; women's leadership is still incredibly controversial in the church. Johnson does not believe in the traditional liturgical techniques of the black church or formal attire.

Ceres with cereals, a late 18th century work by Dominik Auliczek of the Nymphenburg Porcelain Manufactory The complex and multi-layered origins of the Aventine Triad and Ceres herself allowed multiple interpretations of their relationships; Cicero asserts Ceres as mother to both Liber and Libera, consistent with her role as a mothering deity. Varro's more complex theology groups her functionally with Tellus, Terra, Venus (and thus Victoria) and with Libera as a female aspect of Liber.C.M.C. Green, "Varro's Three Theologies and their influence on the Fasti", in Geraldine Herbert- Brown, (ed)., Ovid's Fasti: historical readings at its bimillennium, Oxford University Press, 2002. pp. 78–80.

Most commonly, Israel is seen as distinct from the church; Messianic Jews, being a part of both Israel and the church, are seen as the necessary link between the 'gentile' People of God and the commonwealth of God's people of Israel. The two-house view, and the one law/grafted-in view are held by many identifying as Messianic, although some Messianic groups do not espouse these theologies. According to certain branches of Messianic Judaism, Jews are individuals who have one or more Jewish parents, or who have undergone halakhic conversion to Judaism. Others accept all who accept Jesus into their hearts and confess that he is Lord.

Similar to previous Two House theologies, Commonwealth Theology looks to the Ezekiel 37 prophecy of the two sticksprophecy of the two sticks made one as the ultimate fulfillment upon which God "will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land; and I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again" (Ezek. 37:21-22 NKJV).

The liberalism of Rudolf Bultmann is not sharply distinguished from the other dialectical theologies, since it is still focussed on an event of revelation – albeit as "an event which transposes me into a new state of my self".Moltman, J: Theology of Hope, SCM, London, 1967, p. 45. For Moltmann's second major work, The Crucified God, the philosophical inspiration comes from a different tendency within Marxist philosophy. In Explanation of the Theme, his introduction to the book, Moltmann acknowledges that the direction of his questioning has shifted to that of existentialist philosophy and the Marxism of the Frankfurt School, particularly Theodor Adorno and Max Horkheimer – close associates of Paul Tillich.

CCT will make decisions by consensus. Emphasis will be placed on building relationships and understanding, and we know disagreements will happen. Only when there is consensus will joint action be taken. Members are encouraged, however, to take action within their own faith communions and within created coalitions. 5\. It is important CCT work on the “religious literacy” of Christians in the US, and therefore the concept of receptive ecumenism, through which we learn from each other about theologies, histories and organizations, will always be held as foundational. To that end there will be an annual inclusion of “experts” on the designated topic at hand.

It helped shape Palestinian identity and nationalism and was shut down several times by the Ottoman and British authorities, most of the time due to complaints made by Zionists. Four Bethlehem Christian women, 1911 The Nakba left the multi-denominational Christian Arab communities in disarray. They had little background in theology, their work being predominantly pastoral, and their immediate task was to assist the thousands of homeless refugees. But it also sowed the seeds for the development of a Liberation Theology among Palestinian Arab Christians.Nur Masalha, Lisa Isherwood, Theologies of Liberation in Palestine-Israel: Indigenous, Contextual, and Postcolonial Perspectives, The Lutterworth Press, 2014 pp.

Anglican eucharistic theologies universally affirm the real presence of Christ in the Eucharist, though Evangelical Anglicans believe that this is a spiritual presence, while Anglo-Catholics hold to a corporeal presence. Others, such as the Plymouth Brethren, take the act to be only a symbolic reenactment of the Last Supper and a memorial. In spite of differences among Christians about various aspects of the Eucharist, there is, according to the Encyclopædia Britannica, "more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated".

Eileen Barker, The Making of a Moonie: Choice or Brainwashing?, Blackwell Publishers, Oxford, United Kingdom, . describes the religious conversion process to the Unification Church (whose members are sometimes informally referred to as Moonies), which had been one of the best known groups said to practice brainwashing.Moon’s death marks end of an era, Eileen Barker, CNN, 3 September 2012, Although Moon is likely to be remembered for all these things – mass weddings, accusations of brainwashing, political intrigue and enormous wealth – he should also be remembered as creating what was arguably one of the most comprehensive and innovative theologies embraced by a new religion of the period.

One line of Protestant thinking views the pursuit of wealth as not only acceptable but as a religious calling or duty. This perspective is generally ascribed to Calvinist and Puritan theologies, which view hard work and frugal lifestyles as spiritual acts in themselves. John Wesley was a strong proponent of gaining wealth, according to his famous "Sermon 50," in which he said, "gain all you can, save all you can and give all you can." It is impossible to give to charity if one is poor; John Wesley and his Methodists were noted for their consistently large contributions to charity in the form of churches, hospitals and schools.

Hollingworth said that it was not an appropriate moment for Spong to "engage congregations in matters that could prove theologically controversial". After Spong's book Jesus for the Non-Religious was published in 2007, Peter Jensen, the Archbishop of Sydney, banned Spong from preaching at any churches in his diocese. By contrast, Phillip Aspinall, the Primate of Australia, invited Spong in 2007 to deliver two sermons at St. John's Cathedral, Brisbane. Mark Tooley, a Methodist who is president of the Institute on Religion and Democracy, a think tank noted for its critique of liberal religious groups, criticized Spong in 2010 as "brandishing the stale theologies and ideologies of a half-century ago".

In 1917, Smith read The Communist Manifesto for the first time. He later claimed that the work was "like a revelation". Smith's religious views were, by his own admission, unorthodox for the standards of his age: he believed that the message of Jesus was "the proclamation of a new social order of human society", and rejected the "harsh theologies" of mainstream Christian churches. "In my sermons", he wrote, "no miracle was required to explain the birth of Jesus or his life and teachings ... His name was to be cherished because He died as a leader of the people, for His principles and in protest against the unjust rulers of His day".

Helminiak's psychology of spirituality offers a coherent Western alternative to prevalent understandings of spirituality based on Eastern philosophy. Whereas Jewish, Christian, and Muslim theologies see God most fundamentally as Creator and, perforce, see all else—including human consciousness or spirit—as created and, therefore, not divine, Eastern thought tends to obscure the distinction between the spiritual and the divine and holds that, "deep down inside" and purified of all earthly attachment, humanity really is divinity. Such is the intent of the Hindu axiom, "Atman is Brahman," and the Vedic lesson, "That thou art." Western thinking insists that, although God is spiritual, all that is spiritual is not thereby God.

Edward Farley of Vanderbilt University Divinity School calls attention to Navone's work in this field as one of the "five significant twentieth-century Catholic theologies of beauty" in his book Faith and Beauty: A theological Aesthetic (Burlington, VT: Ashgate, 2001), pp. 74–81. Navone was in Rome for the final years of Vatican II and was acquainted with many of the participants, including the observers from the Church of England. He forged friendships that led to the writing and publication of several of his books during these years. Navone was keynote speaker at the Anglican clergy conference at St. George's House, Windsor Castle, England, Dec.

Goossaert, Palmer. 2011. p. 347, quote: "[Since the 1990s] [...] a number of [...] lay salvationist groups (such as Xiantiandao in southern China and Hongyangism [ Hóngyáng jiào] in Hebei) also successfully registered with the Taoist association, thus gaining legitimacy". A further distinctive type of sects of the folk religion, that are possibly the same as the positive "secret sects", are the martial sects. They combine two aspects: the wénchǎng ( "cultural field"), that is the doctrinal aspect characterised by elaborate cosmologies, theologies, initiatory and ritual patterns, and that is usually kept secretive; and the wǔchǎng ( "martial field"), that is the body cultivation practice and that is usually the "public face" of the sect.

Feminist theology is a movement that reconsiders the traditions, practices, scriptures, and theologies of religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about God, determining the place of women in relation to career and motherhood, and studying images of women in the religion's sacred texts. The feminist movement has affected religion and theology in profound ways. In liberal branches of Protestant Christianity, women are now allowed to be ordained as clergy, and in Reform, Conservative and Reconstructionist Judaism, women are now allowed to be ordained as rabbis and cantors.

Khost City, a symbol of progress for growing women's rights in the Pashtun belt. Feminist theology is a movement that reconsiders the traditions, practices, scriptures, and theologies of religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about God, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts. Christian feminism is a branch of feminist theology which seeks to interpret and understand Christianity in light of the equality of women and men, and that this interpretation is necessary for a complete understanding of Christianity.

This perspective views Mormons as "secretive, clannish and perhaps dangerous", often labeling the movement as a "cult rather than a church". Mormon apologist Stephen E. Robinson argued that Mormons are labeled heretics "for opinions and practices that are freely tolerated in other mainstream denominations".. Mormonism has a particularly rocky relationship with American Evangelical Christianity.According to John Pottenger, although both Mormon Christianity and evangelical Christianity claim to be preaching true Christianity, they are nonetheless "diametrically opposed in many of their beliefs, theologies and practices". . However, according to , Mormonism and American Evangelicalism (and American religion in general) have more in common at a deep level than either of them do with traditional European Christianity.

Their theologies are generally centered either on Vishnu or an avatar such as Krishna as supreme. The terms Krishnaism and Vishnuism have sometimes been used to distinguish the two, the former implying that Krishna is the transcendent Supreme Being. All Vaishnava traditions recognise Krishna as the eighth avatar of Vishnu; others identify Krishna with Vishnu, while traditions such as Gaudiya Vaishnavism,See McDaniel, June, "Folk Vaishnavism and : Life and status among village Krishna statues" in Vallabha Sampradaya and the Nimbarka Sampradaya regard Krishna as the Svayam Bhagavan, the original form of Lord or the same as the concept of Brahman in Hinduism.Delmonico, N., The History Of Indic Monotheism And Modern Chaitanya Vaishnavism in p.

Noble, 37 As Luther wrote in 1522: The two halves of the panel can be seen as illustrating opposing theologies. Donald Ehresmann wrote in 1967, "The way to salvation set forth on the right side ... is strikingly contrasted to the way of damnation on the left side."Quoted in Noble, 41 A more nuanced approach asks the viewer to find a dynamic relationship between Law and Gospel. Art historian Bonnie Noble suggests that in Lutheranism, "law is also the means by which the necessity of grace becomes apparent.... The painting draws a boundary between the dynamics of law and gospel (Lutheran theology) on the one hand, and law on its own (Catholicism or Judaism) on the other".

General revelation is distinguished from special revelation and direct revelation. The former refers to the knowledge of God and spiritual matters which can be discovered through supernatural means, such as scripture or miracles, and the latter refers to direct communication from God to a person. According to Dumitru Stăniloae, Eastern Orthodox Church’s position on general / special revelation is in stark contrast to Protestant and Catholic theologies that see a clear difference between general and special revelation and tend to argue that the former is not sufficient to salvation. In Orthodox Christianity, he argues, there is no separation between the two and supernatural revelation merely embodies the former in historical persons and actions.

168 Petrella is particularly interested in bridging the divide between different liberation theologies including black theology, Latin American liberation theology, Womanist theology and Hispanic/Latino(a) theology. He also argues that disciplines like economics, political science, and law need to be transformed in light of liberation theology's preferential option for the poor and envision undercover liberation theologians posing as social scientists to engage that task: “Here the liberation theologian need not carry the label ‘theologian’ and works best under a different disciplinary guise. Could the future of liberation call for the dissolution of liberation theology as an identifiable field of production?”Ivan Petrella, Beyond Liberation Theology: a Polemic (London: SCM Press, 2008) p.

In Yazdâni theologies, an absolute pantheistic force (Hâk or Haqq) encompasses the whole universe. It binds together the cosmos with its essence, and has entrused the universe the heft sirr (the "Heptad", "Seven Mysteries", "Seven Angels"), who sustain universal life and can incarnate in persons, bâbâ ("Gates" or "Avatar").Kurdistanica – Encyclopaedia of Kurdistan: Cult of Angels These seven emanations are comparable to the seven Anunnaki aspects of Anu of ancient Mesopotamian theology, and they include Melek Taus (the "Peacock Angel" or "King"), who is the same as the ancient god Dumuzi son of Enki and the main deity in Yazidi theology, and Shaykh Shams al-Din, "the sun of the faith", who is Mithra.Bidlisi, Izady. 2000. p.

1; Isaac Kalimi, "The Task of Hebrew Bible/ Old Testament Theology - Between Judaism and Christianity" in Wonil Kim, Reading the Hebrew Bible for a New Millennium (Continuum International Publishing Group, 2000), p. 235. Despite the lack of a single unifying theology, common themes recur, including (although no list can be exhaustive) monotheism, the divine origins of human morality, God's election of a chosen people, the idea of the coming Messiah, and the concepts of sin, faithfulness, and redemption. The study of these is central to both Jewish and Christian theologies, even if they differ in their approaches. For example, although both religions believe in the coming Messiah, the Jewish expectation is different from the Christian view.

Her book of essays Natural Theologies: Essays about Literature of the New Middle West (The Backwaters Press 2011) is the first book of critical essays about contemporary grasslands-region literature. Three books by Low earned recognition from the Kansas State Library and the Kansas Center for the Book as Kansas Notable Books: Ghost Stories of the New West: Prose and Poems (2010); To the Stars: Kansas Poets of the Ad Astra Project (2009); and Words of a Prairie Alchemist: Essays (2007). Ghost Stories was recognized by Circle of Minneapolis as one of the best Native books published in 2010. Words of a Prairie Alchemist was designated a 2007 Notable Book by the State Library of Kansas.

While the similarities between the Agastya-parva text and classical Indian ideas are obvious, according to Jan Gonda, the Indian counterpart of this text in Sanskrit or Tamil languages have not been found in Indonesia or in India. Similarly other Agastya-related Indonesian texts, dated to be from the 10th to 12th centuries, discuss ideas from multiple sub-schools of Shaivism such as theistic Shaivasiddhanta and monistic Agamic Pashupata, and these texts declare these theologies to be of equal merit and value. Agastya on south side of the 9th-century Javanese Sambisari temple unearthed from volcanic mud. Agastya is common in medieval era Shiva temples of southeast Asia, such as the stone temples in Java (candi).

Soul-making theodicy and Process theodicy are full theodical systems with distinctive cosmologies, theologies and perspectives on the problem of evil; cruciform theodicy is not a system but is a thematic trajectory within them. As a result, it does not address all the questions of "the origin, nature, problem, reason and end of evil," but it does represent an important change. "On July 16, 1944 awaiting execution in a Nazi prison and reflecting on Christ's experience of powerlessness and pain, Dietrich Bonhoeffer penned six words that became the clarion call for the modern theological paradigm shift: 'Only the suffering God can help." Classic theism includes "impassability" (God cannot suffer personally) as a necessary characteristic of God.

De La Torre continued his theological training and obtained a doctorate from Temple University in social ethics in 1999. According to the books he published, he focuses on ethics within contemporary U.S. thought, specifically how religion affects race, class, and gender oppression. His works 1) applies a social scientific approach to Latino/a religiosity within this country; 2) studies Liberation theologies in the Caribbean and Latin America (specifically in Cuba); and 3) engages in postmodern/postcolonial social theory. De La Torre is considered to be the most published Latinx in the field of religious studies with over thirty books and hundreds of articles. In 1999 he was hired to teach Christian Ethics at Hope College in Holland, Michigan.

Rationalization formed a central concept in the foundation of classical sociology, particularly with respect to the emphasis the discipline placed – by contrast with anthropology – on the nature of modern Western societies. The term was presented by the profoundly influential German antipositivist Max Weber, though its themes bear parallel with the critiques of modernity set forth by a number of scholars. A rejection of dialectism and sociocultural evolution informs the concept. Weber demonstrated rationalization in The Protestant Ethic and the Spirit of Capitalism, in which the aims of certain Protestant Theologies, particularly Calvinism, are shown to have shifted towards rational means of economic gain as a way of dealing with their 'salvation anxiety'.

For the Maronite rite, derived from the ancient Syriac liturgy, see Mysteries of Initiation, Baptism, Confirmation, Communion according to the Maronite Antiochene Church, (Washington, DC, 1987); summarized by Bryan D. Spinks, Early and Medieval Rituals and Theologies of Baptism..., (Aldershot, Hants., 2006), 89-91. an exsufflation of the candidate for baptism, right up to the 1960s: > [THE INSUFFLATION] He breathes thrice upon the waters in the form of a > cross, saying: Do You with Your mouth bless these pure waters: that besides > their natural virtue of cleansing the body, they may also be effectual for > purifying the soul.Saint Andrew Daily Missal..., by Dom Gaspar Lefebvre > (Bruges [Belgium]: Biblica, 1962), 492 [liturgy for the Easter vigil].

The feature of these like-minded theological accounts that has garnered the most attention is the understanding that in sharing the one power of God, the Father and Son must share the same nature. Barnes, Power of God, 170; Ayres, Nicaea and its Legacy, 344-63 on Gregory of Nyssa. This new approach contrasts itself with narratives that describe the orthodox Trinitarian theologies of this period as utilizing different arguments of logic. For instance, this new approach would disagree with the contention that some orthodox accounts start from the affirmation of distinction within the Godhead and argue toward unity, while other orthodox accounts start from the affirmation of unity within the Godhead and argue toward distinction.

This desire especially intensified and acquired a newfound urgency with the establishment in 661 of the Umayyad Caliphate capital in nearby Damascus, Syria. As a result of this anti-establishment stance and the later neglect of the Levant under the Sunni Abbasids and Tulunids, the tribe (along with other, especially rural, residents around the Lebanon) was particularly open to alternate theologies espoused by Shia movements that occasionally uprose and threatened the Umayyads and later Caliphates. This affinity to the Shia cause was strengthened following the captivity in nearby Damascus of the remaining family of Husayn ibn Ali, the grandson of the Prophet Muhammad, following the Battle of Karbala.’’Lebanon’’, edited by Barry Rubin, pp. 11-16.’’Lebanon: A History, 600-2011’’, by William Harris, p. iv-xi.

Kapoor drew on past experience to design Cloud Gate, in particular the designing of Sky Mirror (2001), a concave stainless steel mirror that also used a theme of distorted perception on a grand scale. Kapoor's objects often aim to evoke immateriality and the spiritual, an outcome he achieves either by carving dark voids into stone pieces, or more recently, through the sheer shine and reflectivity of his objects. This Indian artist's works have no fixed identity, but rather occupy an illusionary space that is consistent with eastern theologies shared by Buddhism, Hinduism and Taoism, as well as Albert Einstein's views of a non-three-dimensional world. Kapoor explores the theme of ambiguity with his works that place the viewer in a state of "in- betweenness".

Tina Beattie is a British writer and broadcaster. She is the Professor of Catholic Studies at the University of Roehampton in London and Director of the Digby Stuart Research Centre for Religion, Society and Human Flourishing. Beattie's academic research and publications include work on Catholic theology and psychoanalytic theory (Theology After Postmodernity: Divining the Void; theologies and theories of gender and sexuality (New Catholic Feminism: Theology and Theory); the cult of the Virgin Mary (God's Mother, Eve's Advocate); theology and art; atheism and religion (The New Atheists), and religion and women's rights (see Writings, below). In addition to her academic work, Beattie has been a public speaker on issues relating to the role of religion in contemporary society and contributes to radio and television.

In recent work Davies has also taken up the theme of the possibility of grounding global or 'ecumenical' accounts of the self in the proto-ethical structure of the self as identified in the contemporary neurobiology of human social cognition. He is currently writing a series of articles, published in English and Chinese, on the possibilities of new contemporary 'global' accounts of the self and on 'ecumenical' theologies, working together with colleagues from China, Europe and the UK.Oliver Davies, 'Religion, Politics and Ethics: Towards a Global Theory of Social Transformation', Frontiers of Philosophy in China, Volume 7, Issue 4, pp. 572-594, 2012. Davies has recently published an article with the scientist and author Adam Zeman on neurology, self and culture.

In the period of post-Apostolic Christianity, baptism and the Eucharist required the prior riddance of both unclean spirits and illness.William Brashear and Roy Kotansky, "A New Magical Prayer Formulary," in Magic and Ritual in the Ancient World, edited by Paul Mirecki and Marvin Meyer (Brill, 2002), p. 13 online. Because the possessing demon was conceptualized as a pneuma or spiritus, each of which derives from a root meaning "breath," one term for its expulsion was exsufflation, or a "blowing out."For medieval liturgical examples — the Rheinau Ritual (12th century), Constance Ritual (1482), and the Magdeburg Agenda (1492) — see Bryan D. Spinks, Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent (Ashgate Publishing, 2006), p. 136 online and 138.

Hans Schwarz has been invited to various visiting professorships: 1973/64 at the Augustana Hochschule in Neuendettelsau, Germany, 1974 at the Pontifical Gregorian University in Rome, Italy, and 2008 at the Charles University in Prague, Czech Republic, as well as 1985–2008 at the Lutheran Theological Southern Seminary in Columbia, SC, USA, where he taught every second year for one semester. His intensive contacts with his forty plus former doctoral students on five continents led him to many lecture trips presenting nearly 600 lectures. In his book publications he covered the whole range of systematic theology. His special interest lies in the relationship between theology and the natural sciences, the history of theology especially of the 19th century, and the theologies of the Reformers.

Other fields of theology have been influenced by practical theology and benefit from its usage, including applied theology (mission, evangelism, religious education, pastoral psychology or the psychology of religion), church growth, administration, homiletics, spiritual formation, pastoral theology, spiritual direction, spiritual theology (or ascetical theology), political theology, theology of justice and peace and similar areas.Gerben Heitink, Practical theology: history, theory, action domains: manual for practical theology (Wm. B. Eerdmans Publishing, 1999) Practical theology also includes advocacy theology, such as the various theologies of liberation (of the oppressed in general, of the disenfranchised, of women, of immigrants, of children, and black theology). The theology of relational care, which concerns ministering to the personal needs of others, may also be discussed as a field of practical theology.

There are two main translations of the Bible into Japanese widely in use today—the New Interconfessional Version (新共同訳聖書) and the New Japanese Bible (新改訳聖書). Both are published by the Japan Bible Society but with different translation goals. The New Japanese Version aims to be used as a literal translation using modern Japanese while the New Interconfessional Version aims to be ecumenically used by all Christian denominations and must therefore conform to various theologies. Protestant Evangelicals most often use the New Japanese Version, but the New Interconfessional Version is the most widely distributed and the one used by the Catholic Church, the United Church of Christ, Lutheran Church factions and many Anglicans in Japan.

Eddings' story of this was that upon seeing a copy of Tolkien's The Lord of the Rings, in a bookshop, he muttered, "Is this old turkey still floating around?", and was shocked to learn that it was in its 78th printing. However, he had already included Tolkien's work in the syllabuses for at least three sections of his English Literature survey courses in the summer of 1967 and the Springs of 1968 and 1969. Eddings realized that the world of fantasy might hold some promise for his talents, and immediately began to annotate his previously forgotten doodle. Over the course of a year he added names to various kingdoms, races and characters, and invented various theologies and a mythology, all of which counted about 230 pages.

The sources for the Jewish–Christian gospels are the early church fathers of the late 2nd to the early 5th centuries – Clement of Alexandria, Origen, Eusebius, Didymus the Blind, Epiphanius and Jerome. Not all of them were aware that there were different Jewish Christian communities with varying theologies, or that some of them (or at least one) was Aramaic-speaking while others knew only Greek; as a result they frequently confused one gospel with another, and all with a supposed Hebrew version of the Gospel of Matthew. This confusion has created uncertainty for modern scholars. There is agreement that the fragments cannot be traced back to a Hebrew/Aramaic version or revision of Matthew's gospel, as most of them have no parallel in the canonical gospels.

The earliest mention of Sirkazhi is found in the history of the Chola king Kocengannan from the Sangam Age (3rd century BCE to 4th century CE), who is believed to have won a bloody battle here. During the 7th–8th century, there were widespread disputes between the Hindu sects of Saivism and Vaishnavism. Tirugnanasambandar and Thirumangai Azhwar, belonging to Saivism and Vaishnavism, respectively, and both natives of Sirkazhi, had disputes over their religious compositions and theologies during the period. The Chola Kings ruled over the region for more than four centuries, from 850 to 1280, and were temple patrons. There 41 inscriptions from the Chola kings in the temple that record various gifts like land, sheep, cow and oil to the temple.

She founded several not-for-profit enterprises in the San Francisco Bay Area, providing services for people affected by HIV: Hazard-Ashley House, Walker House and Restoration House, through the Ark of Refuge, Inc., which later became the Y. A. Flunder Foundation. In 1991, she founded the City of Refuge under the United Church of Christ, "in order to unite a gospel ministry with a social ministry".NCLI 2007 Program Book - United Church of Christ She describes the City of Refuge UCC as an effort to "create a spiritual community that will embrace our collective cultures, faith paths, gender expressions, and sexual/affectional orientations while simultaneously freeing us from oppressive theologies that subjugate women, denigrate the LGBT community, and disconnect us from justice issues locally and globally".

Barnes proceeded, with Lewis Ayres in particular, to cast Pro-Nicene Trinitarian theologies (found in the East and West) as possessing a harmonious logic, as seen in the independent accounts of Gregory of Nyssa and Augustine of Hippo. He then focussed on two different, though connected, pursuits: the development of Latin Trinitarian theology in the third and early fourth centuries, and the development of pneumatology in the early church. His article, "Irenaeus' Trinitarian Theology", in Nova et Vetera, covered these topics. While Barnes can be fiercely critical of some scholarly work of other scholars, his own work has often developed in cooperation with other scholars: Dan Williams, Alexander Golitzin, and Lewis Ayres come to mind as examples of cooperative research.

Evans, who had been struggling with religious doubts for some time, became intimate friends with the radical, free-thinking Brays, whose "Rosehill" home was a haven for people who held and debated radical views. The people whom the young woman met at the Brays' house included Robert Owen, Herbert Spencer, Harriet Martineau, and Ralph Waldo Emerson. Through this society Evans was introduced to more liberal and agnostic theologies and to writers such as David Strauss and Ludwig Feuerbach, who cast doubt on the literal truth of Biblical stories. In fact, her first major literary work was an English translation of Strauss's The Life of Jesus (1846), which she completed after it had been left incomplete by another member of the "Rosehill Circle"; later she translated Feuerbach's The Essence of Christianity (1854).

Mugambi is Africa Co-Editor of Cambridge Dictionary of Christianity, in which he has contributed more than ten articles, mainly on hermeneutics.J.N.K. Mugambi, Co-Editor, Cambridge Dictionary of Christianity, New York: Cambridge University Press, 2010, General Editor Daniel Patte (forthcoming). Contributor of thirteen Articles: "i) Anglicanism in Eastern and Western Africa; ii) Berlin Conference; iii) Charismatic Movements in Southern Africa; iv) Church, Types of Ecclesiastical Structures; v) Culture and Christianity; vi) Ecumenical Association of Third World Theologians (EATWOT); vii) Kenya; viii) Krapf, Johann Ludwig; ix) Liberia; x) Racism and Christianity in Africa; xi) Rebmann, Johannes (1820-1876); xii) Reconstruction, African Theologies of; xiii) Theological Education in Africa: Issues It Faces." H In 1998, Mugambi observed that the time was overdue for African Christian theologians to engage in theological introspection, transcending ecclesiological description and theological anthropology.

Later, primarily as a result of encountering the work of John Howard Yoder, he came to disagree with fundamental elements of their theology, while continuing to affirm other elements of their work that he found important. While many believe that the Niebuhrs' advocacy of Christian realism represents a rejection of liberal Christianity, Hauerwas argues that the brothers actually belong to that theological tradition. For him, while they both placed a strong emphasis on the sinfulness of humanity (which stood in stark contrast to most liberal thinkers), he believes that the Niebuhrs based their theologies on the presuppositions of secular philosophy rather than those of Christianity, thus placing them in the liberal tradition of modern Christian thought. In particular, Hauerwas argues that Reinhold Niebuhr was deeply influenced by William James, accepting a pragmatist epistemology.

In January of 2018, the new name Q Christian Fellowship was adopted, and the conference was held in Chicago for the second time the following year. In May of 2019, former board member and Co-Executive Director Bukola Landis-Aina became the Executive Director for the organization. In June of 2019, following Bethel Church's promotion of an ex-gay group called the Changed Movement, Q Christian launched the Unchanged Movement, an initiative developed as an "affirmative counter to the damage wrought in the name of God through ex-gay theologies and philosophies". The organization began advocating against the use of conversion therapy and ex-gay rhetoric in the Church, leveraging their platform to offer resources, amplify LGBTQ+ Christian stories, and illumine the myths often propagated by ex-gay leaders in the past.

Unlike the above Christian theologies, the Protestant tradition generally rejects sacerdotalism.1 Timothy 2:5 Those churches argue that the New Testament presents only one atoning sacrifice, the Body of Christ offered once for all on the cross by Christ himself, who is both the sinless offering and the sinless priest. The Eucharistic sacrifices of prayer, praise, and thanksgiving are offered by all believers as spiritual priests. The Body of Christ - in what is often called the Eucharist, Holy Communion, Holy Supper, or Lord's Supper - is not offered by the ministry to God as a means of sheltering the communicants from the divine wrath, but it is offered by God through the ministry as representatives of the congregation, to individuals, as an assurance of his gracious will to forgive them their sins.

Fred (Frederick) Wright (born 1947British Library library catalogue) is a British historian and theologian who has written extensively on the subject of the persecution of the Jewish people throughout history and is one of the few evangelical scholars to interface with the challenge of Theology after Auschwitz and subsequently propose a Theology of Catastrophe. Later works concentrate on philosophical tensions within Jewish - Christian debate and ethical vectors relating to the dynamics of decision-making in the historical process. His next title, Ethical Vectors in Warfare, is due to be published in 2019 The Cross became a Sword: The Soldiers of Christ and the First Crusade, in addition to dealing with the historical events investigates both the character of the magnates in addition to their personal and group theologies.

Recent scholarship has coined the category of "secret sects" ( mìmì jiàomén) to distinguish positively-viewed peasant secret societies of the Yuan, Ming and Qing dynasties, from the negatively-viewed secret societies of the early republic which were regarded as anti-revolutionary forces. A further type of folk religious movements, possibly overlapping with the "secret sects", are the martial sects. They combine two aspects: the wénchǎng ( "cultural field"), which is a doctrinal aspect characterised by elaborate cosmologies, theologies, and liturgies, and usually taught only to initiates; and the wǔchǎng ( "martial field"), that is the practice of bodily cultivation, usually shown as the "public face" of the sect. These martial folk religions were outlawed by Ming imperial decrees which continued to be enforced until the fall of the Qing dynasty in the 20th century.

The population was strongly Puritan, and its governance was dominated by a small group of leaders strongly influenced by Puritan teachings. Its governors were elected, and the electorate were limited to freemen who had been examined for their religious views and formally admitted to the local church. As a consequence, the colonial leadership exhibited intolerance to other religious views, including Anglican, Quaker, and Baptist theologies. The colonists initially had good relationships with the local Indian populations, but frictions developed which ultimately led to the Pequot War (1636–38) and then to King Philip's War (1675–78), after which most of the Indians in southern New England made peace treaties with the colonists (apart from the Pequot tribe, whose survivors were largely absorbed into the Narragansett and Mohegan tribes following the Pequot War).

The Christus Victor theory is becoming increasingly popular with both paleo-orthodox evangelicals because of its connection to the early Church fathers, and with liberal Christians and peace churches such as the Anabaptist Mennonites because of its subversive nature, seeing the death of Jesus as an exposure of the cruelty and evil present in the worldly powers that rejected and killed him, and the resurrection as a triumph over these powers. As Marcus Borg writes, The Mennonite theologian J. Denny Weaver, in his book The Nonviolent Atonement and again recently in his essay "The Nonviolent Atonement: Human Violence, Discipleship and God", traces the further development of the Christus Victor theory (or as he calls it "Narrative Christus Victor") into the liberation theology of South America, as well as feminist and black theologies of liberation.

Clark questioned whether Stanton's liberal views had shocked some in attendance, and Stanton replied: "Well, if we who do see the absurdities of the old superstitions never unveil them to others, how is the world to make any progress in the theologies? I am in the sunset of life, and I feel it to be my special mission to tell people what they are not prepared to hear ..."Stanton, Eighty Years, p. 372. Matilda Joslyn Gage felt that the Bible, even when re-interpreted, could not support women's rights. In 1893, Matilda Joslyn Gage took time out from her participation in the Revising Committee to write Woman, Church and State, a book which challenged traditional Judeo-Christian teaching that women were the source of sin, and that sex was sinful.

Jesus making wine from water in The Marriage at Cana, a 14th-century fresco from the Visoki Dečani monastery In Christianity, wine is used in a sacred rite called the Eucharist, which originates in the Gospel account of the Last Supper (Gospel of Luke 22:19) describing Jesus sharing bread and wine with his disciples and commanding them to "do this in remembrance of me." Beliefs about the nature of the Eucharist vary among denominations (see Eucharistic theologies contrasted). While some Christians consider the use of wine from the grape as essential for the validity of the sacrament, many Protestants also allow (or require) pasteurized grape juice as a substitute. Wine was used in Eucharistic rites by all Protestant groups until an alternative arose in the late 19th century.

Feminist theology, sometimes referred to as the Goddess movement, is a movement found in several religions to reconsider the traditions, practices, scriptures, and theologies of those religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about the deity or deities, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts. In Wicca, "the Goddess" is a deity of prime importance, along with her consort the Horned God. In the earliest Wiccan publications, she is described as a tribal goddess of the witch community, neither omnipotent nor universal, and it was recognised that there was a greater "Prime Mover", although the witches did not concern themselves much with this being.

The concept of liberation theology has Christian roots in the Latin American struggle for social justice in light of colonialism and oppression, but the term has also been applied in an Islamic context. Islamic liberation theology emerged from the struggle against "settler colonialism and apartheid in South Africa." According to Palombo, “[a]ll liberation theologies emerge during struggles for socioeconomic, political, and psychological liberation from objective and subjective forms of oppression,” and “the revelatory activity of God in history demonstrates a 'preferential option for the poor' and sides against those who exert oppression and domination.” Islam is seen as "refusing" the concept of separation of religion and politics of the Enlightenment, which in turn leads to the necessity for social and political activism, much like the Muslim activists of the 20th century that challenged colonialism and corruption of the government.

Petra Munro describes these women as "transgressing gender norms" by violating the dictates of the Apostle Paul that "women should not speak, teach or have authority" (). Munro notes that, although the number of female mystics was "significant", we tend to be more familiar with male figures such as Bernard of Clairvaux, Francis of Assisi, Thomas Aquinas or Meister Eckhart than with Hildegard of Bingen, Julian of Norwich, Mechthild of Magdeburg, or Hadewijch of Antwerp. An example is provided by the 12th-century Speculum Virginum (Mirror of Virgins in Latin) document which provides one of the earliest comprehensive theologies of cloistered religious life.Sorrentino, Janet The Medieval Review April 12, 2001 Medieval Review at Indiana University The growth of the various manuscripts of the Speculum Virginum in the Middle Ages had a particular resonance for women who sought a dedicated religious life.

Though influential on a generation of young pastors, the movement has had a hard time finding grass-roots support within mainline Protestant denominations, many of which faces vicious liberal–conservative pressures and rifts, something the movement tends to dismiss as a sign of cultural accommodation. Some critics have suggested that because the movement has largely rejected a "mediating" theology (thus, rendering it mostly inaccessible to laypeople), it is difficult to implement its tenets on the local congregational level, so postliberalism remains largely an academic specialty, much like preceding movements such as neo-orthodoxy. Later postliberal theologies have, however, made mediation a central concern and grassroots groups like the Ekklesia Project can be seen to cut across the face of such criticisms. Debates have been centred on issues of incommensurability, sectarianism, fideism, relativism, truth, and ontological reference.

The report, entitled "The Mystery of Salvation" states, "Christians have professed appalling theologies which made God into a sadistic monster. ... Hell is not eternal torment, but it is the final and irrevocable choosing of that which is opposed to God so completely and so absolutely that the only end is total non-being."Church of England, "The Mystery of Salvation: The Doctrine Commission of the General Synod" (1995), p199; published by Church House Publishing, London, 1995; copyrighted by The Central Board of Finance of the Church of England, 1995, The British Evangelical Alliance ACUTE report (published in 2000) states the doctrine is a "significant minority evangelical view" that has "grown within evangelicalism in recent years". A 2011 study of British evangelicals showed 19% disagreed a little or a lot with eternal conscious torment, and 31% were unsure.

The emerging church seeks a post-Christendom approach to being church and mission through: renouncing imperialistic approaches to language and cultural imposition; making 'truth claims' with humility and respect; overcoming the public/private dichotomy; moving church from the center to the margins; moving from a place of privilege in society to one voice amongst many; a transition from control to witness, maintenance to mission and institution to movement. In the face of criticism, some in the emerging church respond that it is important to attempt a "both and" approach to redemptive and incarnational theologies. Some Evangelicals and Fundamentalists are perceived as "overly redemptive" and therefore in danger of condemning people by communicating the Good News in aggressive and angry ways. A more loving and affirming approach is proposed in the context of post-modernity where distrust may occur in response to power claims.

In 1994, Graeme GoodayGraeme Gooday, University of Leeds, UK. was appointed to teach courses on the history and philosophy (especially the ethics) of technology. Jonathan TophamJonathan Topham, University of Leeds, UK. arrived in Leeds in 1999 as an AHRB Institutional Fellow for the Science in the Nineteenth-Century Periodical (SciPer) Project,Science in the Nineteenth-Century Periodical (SciPer) Project, University of Leeds, UK. having previously worked on the Darwin Correspondence Project and at the University of Cambridge. The work of the SciPer Project reflects Dr Topham's wide interest in the production and reading of scientific publications in nineteenth-century Britain, a subject on which he has published a number of widely cited articles. Topham's other main research focus is on science and religion, and he has published valuable articles on natural theology and theologies of nature in nineteenth-century Britain.

Some have divided the approach of political theology between a rightist traditional concern with individual "moral reform" (such as Clyde Wilcox's God's Warriors [1992] and Ted Jelen's The Political World of the Clergy [1993]) and a leftist focus on collective "social justice" (such as Jeffrey K. Hadden's The Gathering Storm in the Churches [1969] and Harold Quinley's The Prophetic Clergy [1974]). Kwok Pui-lan has argued that, while Schmitt may have come up with the term and its modern usage, political theologies were likewise forming along very different trajectories elsewhere around the world, such as in Asia. In China in the 1930s, for instance, the Protestant Wu Yaozong advocated that a social revolution was necessary to save both China and the world. This would likewise be true of the role of Protestants involved in Korean nationalism in the early twentieth century.

Many mainstream Christian churches criticize creation science on theological grounds, asserting either that religious faith alone should be a sufficient basis for belief in the truth of creation, or that efforts to prove the Genesis account of creation on scientific grounds are inherently futile because reason is subordinate to faith and cannot thus be used to prove it. Many Christian theologies, including Liberal Christianity, consider the Genesis creation narrative to be a poetic and allegorical work rather than a literal history, and many Christian churches—including the Eastern Orthodox Church, the Roman Catholic, Message to Pontifical Academy of Sciences. Anglican and the more liberal denominations of the Lutheran, Methodist, Congregationalist and Presbyterian faiths—have either rejected creation science outright or are ambivalent to it. Belief in non-literal interpretations of Genesis is often cited as going back to Saint Augustine.

Plaskow obtained her B.A. magna cum laude from Clark University in 1968 which included spending her junior year abroad at the University of Edinburgh. Edinburgh was her first experience of being one of very few Jewish people in a mainly Christian setting and showed her how she easily put Christian questions in the Jewish context. It made her more comfortable applying to Protestant theology programs after she graduated, a necessity due to the dearth of Jewish programs and lack of a religion department at Clark University. From there, she was trained in Protestant theology and earned her Ph.D from Yale Divinity School in 1975. Her dissertation was written at Concordia University while she was an adjunct and it was later published as Sex, Sin, and Grace: Women’s Experience and the Theologies of Reinhold Niebuhr and Paul Tillich.

With a methodological tradition that differs somewhat from biblical theology, systematic theology draws on the core sacred texts of Christianity, while simultaneously investigating the development of Christian doctrine over the course of history, particularly through philosophy, ethics, social sciences, and even natural sciences. Using biblical texts, it attempts to compare and relate all of scripture which led to the creation of a systematized statement on what the whole Bible says about particular issues. Within Christianity, different traditions (both intellectual and ecclesial) approach systematic theology in different ways impacting a) the method employed to develop the system, b) the understanding of theology's task, c) the doctrines included in the system, and d) the order those doctrines appear. Even with such diversity, it is generally the case that works that one can describe as systematic theologies to begin with revelation and conclude with eschatology.

Sabeel's stated vision is "to make the gospel relevant ecumenically and spiritually in the lives of the local indigenous Church.... following in the footsteps of Christ means standing for the oppressed, working for justice, and seeking peace-building opportunities, and it challenges us to empower local Christians." Sabeel preaches a Palestinian liberation theology, which "hopes to connect the true meaning of Christian faith with the daily lives of all those who suffer under occupation, violence, discrimination, and human rights violations. Friends of Sabeel – North America's (FOSNA) states: "Liberation theologies recognize that faith addresses the whole of personal and social life from a faith perspective. Thus a Palestinian liberation theology necessarily addresses the political and social systems that are obstructing justice and reconciliation between Israelis and Palestinians and seeks to change those toward social and political patterns that will express just relationships.

Also in 1979, in the first revised edition of "Real Magic", Bonewits defined "thealogy" in his Glossary as "Intellectual speculations concerning the nature of the Goddess and Her relations to the world in general and humans in particular; rational explanations of religious doctrines, practices and beliefs, which may or may not bear any connection to any religion as actually conceived and practiced by the majority of its members." Also in the same glossary, he defined "theology" with nearly identical words, changing the feminine pronouns with masculine pronouns appropriately. Carol P. Christ used the term in "Laughter of Aphrodite" (1987), claiming that those creating thealogy could not avoid being influenced by the categories and questions posed in Christian and Jewish theologies. She further defined thealogy in her 2002 essay, "Feminist theology as post- traditional thealogy," as "the reflection on the meaning of the Goddess".

Official writings of the churches of the Anglican Communion have consistently affirmed the real presence of Christ in the Eucharist, a term that includes a belief in the corporeal presence, the sacramental union, as well as several other eucharistic theologies. Elizabeth I, as part of the Elizabethan Religious Settlement, gave royal assent to the 39 Articles of Religion, which sought to distinguish Anglican from Roman Church doctrine. The Articles declared that "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." The Elizabethan Settlement accepted the Real Presence of Christ in the Sacrament, but refused to define it, preferring to leave it a mystery.

In Europe, the origin of the cut-eye gesture is centered around the gesture of evil-eye in the context of its biblical references. The original form in Europe and the Middle East was far more serious than the nature of the gesture in the African setting as in the theologies of Europe and the Middle East, the gesture was believed to carry a supernatural power. In the Eurasian context, the cut-eye or evil-eye gesture would bring bad omens upon the recipient and was believed to bring sickness, curses, and possibly death; as a result the use of the evil-eye gesture could often lead to banishment or Eurasian version of the gesture is most represented in modern culture by the potential offense upon receiving the cut-eye, but also shows in the large range of severity the gesture can carry.

The Journal of Holy Land and Palestine Studies (formerly Holy Land Studies) is a biannual peer-reviewed academic journal published by Edinburgh University Press. The editor-in-chief is Nur-eldeen Masalha, who co-founded the journal with Michael Prior in 2002.Holy Land Studies PDF information page at St. Mary's University College (Twickenham) website. The journal covers a wide range of topics: "two nations" and "three faiths"; conflicting Israeli and Palestinian perspectives; social and economic conditions; religion and politics in the Middle East; Palestine in history and today; ecumenism, and interfaith relations; modernisation and postmodernism; religious revivalisms and fundamentalisms; Zionism, Neo-Zionism, Christian Zionism, counter-Zionism and Post-Zionism; theologies of liberation in Palestine and Israel; colonialism, imperialism, settler-colonialism, post-colonialism and decolonisation; "History from below" and Subaltern studies; "One-state" and "Two States" solutions in Palestine and Israel; Crusader studies, Genocide studies, and Holocaust studies.

While there is no specific date to pinpoint the beginning of this movement, its origins can be traced back to the 1960s article, “The Human Situation: A Feminine View,” written by Valerie Saiving (Goldstein). Her piece of work questioned theologies written by men for men in a modern perspective to then dismantle what it had created over the years, patriarchal systems that oppress women. After Saiving's work was published, many scholars took up her ideas and elaborated upon them, building the feminist theology movement further. According to Grenz and Olson, they view the steps of feminist theology to be in threes, one being a critique of the treatment of women in the past, then determine alternative biblical /religious texts that support feminist ideology, and to then claim the theology that adheres to such standards, through reclamation, abolishment, and or rivision. ”Grenz and Olson, p. 227.

Joseph L. Price is the Genevieve Shaul Connick Professor of Religious Studies at Whittier College. With a doctorate in theology and culture, he has taught more than thirty different courses, ranging from "The Life and Teaching of Jesus" to "Latin American Liberation Theologies" and from "Cinema and Religion" to "Sport, Play, and Ritual." He is the author and co-editor of several theological works, including Tillich and A New Handbook of Christian Theology, he has also published numerous essays and books on sports and religion, including From Season to Season: Sports as American Religion and Rounding the Bases: Baseball and Religion in America. Combining his interests in sports, ritual studies, and music, he has sung the national anthem for more than 125 professional baseball games in 20 Major League ballparks (including Candlestick Park, Dodger Stadium, Angel Stadium, and Comiskey Park) and 100 minor league stadiums in 42 states.

Bijleveld, p. 26. Indeed, of all the religious subcultures functioning within Dutch society in van der Palm's lifetime, it was the Catholic and Reformed Churches (and for a short time the Jews) which appear to have gained the most. Although never formally expressed in constitutional form, the more democratic and reformative climate of the Batavian Republic after 1798 meant that religious bodies were of equal status, citizens were therefore free to worship and practice according to their own personal choice, belonging to any particular religious body gave no advantage to individuals, and the internal and external operations of all religious organisations were subject to civil law. Then from 1800, despite there being no state church, the government asserted more control over the churches by administering membership, paying the clergy, financing church building and many church social bodies, promoting new theologies, and suppressing ultra-orthodoxy and aggressive evangelism.

There is no doubt that Shakespeare drew heavily on Sir Thomas More's account of Richard III as a criminal and tyrant as inspiration for his own rendering. This influence, especially as it relates to the role of divine punishment in Richard's rule of England, reaches its height in the voice of Margaret. Janis Lull suggests that "Margaret gives voice to the belief, encouraged by the growing Calvinism of the Elizabethan era, that individual historical events are determined by God, who often punishes evil with (apparent) evil". Thus it seems possible that Shakespeare, in conforming to the growing "Tudor Myth" of the day, as well as taking into account new theologies of divine action and human will becoming popular in the wake of the Protestant Reformation, sought to paint Richard as the final curse of God on England in punishment for the deposition of Richard II in 1399.

Elizabeth Cady Stanton in her later years Matilda Gage The most prominent other people to publicly advocate for feminism and to challenge Christianity in the 1800s were Elizabeth Cady Stanton and Matilda Joslyn Gage. In 1885 Stanton wrote an essay entitled "Has Christianity Benefited Woman?" arguing that it had in fact hurt women's rights, and stating, "All religions thus far have taught the headship and superiority of man, [and] the inferiority and subordination of woman. Whatever new dignity, honor, and self- respect the changing theologies may have brought to man, they have all alike brought to woman but another form of humiliation." In 1893 Matilda Joslyn Gage wrote the book for which she is best known, Woman, Church, and State, which was one of the first books to draw the conclusion that Christianity is a primary impediment to the progress of women, as well as civilization.

In particular, the theologian of the cross preaches that (1) humans can in no way earn righteousness, (2) humans cannot add to or increase the righteousness of the cross, and (3) any righteousness given to humanity comes from outside of us (extra nos). In contrast, in Luther's view, the theologian of glory preaches that (1) humans have the ability to do the good that lies within them (quod in se est), (2) there remains, after the fall, some ability to choose the good, and (3) humans cannot be saved without participating in or cooperating with the righteousness given by God. As Luther understood it, these two theologies had two radically different starting points: they had different epistemologies, or ways of understanding how people know about God and the world. For the theologian of glory, reason and personal perceptions should be employed to increase knowledge about God and the world.

Commonwealth Theology describes itself as a consolidation of mainstream Christian theologies that better conforms the relationship between the Christian Church and today's Israel to the relationship prophesied in the Old Testament and confirmed by the writings of the Apostolic Age Church. Commonwealth Theology derives its name from the Commonwealth of Israel (Eph. 2:12) which describes a commonwealth inhabited by "one new man".πολιτείας (politeias) This corporate body with its citizens is understood to represent both a present reality achieved by Christ's atoning sacrifice and a yet-to-be- realized future united community of believers, known as the Commonwealth of Israel, who hail from the Jewish House (Judah) and from the House of Joseph, i.e., Ephraim (aka Jezreel, Samaria, Israel), the Ten Lost Tribes "swallowed up" by the nations/gentiles (Hosea 8:7-9) – bringing the "rest of mankind" (Acts 15:17) with them into the United Kingdom of David.

The assembly at Nairobi in 1975 of the World Council of Churches was an important milestone in the history of inter-religious dialogue. For the first time, representatives from five different faiths were present at the gathering, and the discussions were centred around the topic of inter-religious dialogue. At a session that emphasised "seeking community" with people of other faiths, cultures and ideologies, the presentations were driven by, as the former director of the WCC sub-unit Dialogue with People of Living Faiths and Ideologies (DFI) – S. J. Samartha – put it: "fear of losing the 'uniqueness' of Christ, fear of weakening the sense of 'mission', and the persistent fear of 'syncretism'." Presentations at this session were marked by conflicting opinions between a group of European theologians and a group of Asian and African theologians, which resulted from the conflicting viewpoints between the theologies practised by the two groups.

In 1974 the St Paul's Outreach Trust was formed and by the end of 1975 had produced three records sung by the St Paul's Singers entitled Songs for Prayer & Praise, Arise my Love and Harvest of Joy, plus a songbook called New Glory. However, in the 1970s, the Anglo-Catholicism that had provided the theological framework for the spiritual and social justice revival of the 50s and 60s at St Paul’s "dissolved into a bundle of conflicting theologies without strong leadership or good biblical teaching". During the 1980s and 1990s the parish, with the help of its first Māori curate Wally Te Ura, took steps towards a “more significant understanding of bi- culturalism” and a Friday night gospel service was established which became an outreach to immigrant families and students from Asian countries. The parish also continued taking an active role in supporting women clergy.

His linguistic skill with the Biblical languages often disarmed critics, who saw his approach as a betrayal of Christian truth but who relied on English translations of the two testaments. Ariarajah says that "without denying any of the positive aspects of mission", Cracknell challenges Christians to re-think their attitudes to Others free from "prejudices stemming from the assumption of cultural superiority." Ariarajah, op cit p 191 citing Cracknell (1995) p 93 where Cracknell refers to the relationship between colonial attitudes of superiority and the "legacies of earlier missionary theologies" as "one single sad tangle". Hugh Goddard refers to a "detailed study" of the Protestant World Missionary Conference of 1910 in Cracknell (1994) in which he "concluded that in some ways nineteenth century Christian thinking, including that of some missionaries, was readier than subsequent Christian thought to contemplate continuity rather than discontinuity between Christianity and other religions".

The Lutheran scholastic tradition of a thematic, ordered exposition of Christian theology emerged in the 16th century with Philipp Melanchthon's Loci Communes, and was countered by a Calvinist scholasticism, which is exemplified by John Calvin's Institutes of the Christian Religion. In the 19th century, primarily in Protestant groups, a new kind of systematic theology arose that attempted to demonstrate that Christian doctrine formed a more coherent system premised on one or more fundamental axioms. Such theologies often involved a more drastic pruning and reinterpretation of traditional belief in order to cohere with the axiom or axioms. Friedrich Daniel Ernst Schleiermacher, for example, produced Der christliche Glaube nach den Grundsätzen der evangelischen Kirche (The Christian Faith According to the Principles of the Protestant Church) in the 1820s, in which the fundamental idea is the universal presence among humanity, sometimes more hidden, sometimes more explicit, of a feeling or awareness of 'absolute dependence'.

Although some of the movement's leaders, such as Chen Duxiu, initially expressed admiration for the role that Christianity played in building the strong nations of the West, as well as approving the emphasis on love and social service, Christianity became identified in the eyes of many young Chinese with foreign control of China. The 1923 Anti-Christian Movement attacked missionaries and their followers on the grounds that no religion was scientific and that the Christian church in China was a tool of the foreigners. Such Chinese Protestants as the liberals David Z. T. Yui, head of the Chinese National YMCA, and Y. T. Wu (Wu Yaozong), Wu Leichuan, T. C. Chao, and the theologically more conservative Chen Chonggui responded by developing social programs and theologies that devoted themselves to strengthening the Chinese nation. Y. C. James Yen, a graduate of Yale University, led a program of village reform.

The college-prep academy program of Goshen College was discontinued in 1935. The school was closed during the 1923–1924 school year by the Mennonite Board of Education but reopened the following year. Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 294 One of many factors in closing the college was denominational tension due to modernist and fundamentalist Christian theologies of the 1920s and their impact on Mennonite theology at the school.Juhnke, James C: Vision, Doctrine, War: Mennonite Identity and Organization in America 1890–1930, page 128. Herald Press, 1989 In response to this crisis, many of Goshen's faculty and dozens of students, angry with the Mennonite Board of Education's decision, relocated to Bluffton College. As part of the larger ongoing reaction against liberalism through the early 20th century, Hesston College and Eastern Mennonite School were formed among "Old" Mennonites, although staunch traditionalists realized that no higher education was particularly safe.

Bryant describes the synthesis of ideas in Bhagavata Purana as, While Sheridan and Pintchman both affirm Bryant's view, the latter adds that the Vedantic view emphasized in the Bhagavata is non-dualist with a difference. In conventional nondual Vedanta all reality is an interconnected and one, the Bhagavata posits that the reality is interconnected and plural.Tracy Pintchman (1994), The rise of the Goddess in the Hindu Tradition, State University of New York Press, , pages 132–134 Across the various theologies and philosophies, the common theme presents Krishna as the essence and symbol of divine love, with human life and love as a reflection of the divine. The longing and love-filled legends of Krishna and the gopis, his playful pranks as a baby, as well as his later dialogues with other characters, are philosophically treated as metaphors for the human longing for the divine and for meaning, and the play between the universals and the human soul.

Robinson also suggested that the results of his investigations implied a need to rewrite many theologies of the New Testament.... In a letter to Robinson, the New Testament scholar C. H. Dodd wrote, "I should agree with you that much of the late dating is quite arbitrary, even wanton[;] the offspring not of any argument that can be presented, but rather of the critic's prejudice that, if he appears to assent to the traditional position of the early church, he will be thought no better than a stick-in-the-mud.". Robinson's call for redating the New Testamentor, at least, the four gospelswas echoed in subsequent scholarship such as John Wenham's work Redating Matthew, Mark and Luke: A Fresh Assault on the Synoptic Problem and work by Claude Tresmontant, Günther Zuntz, Carsten Peter Thiede, Eta Linnemann, Harold Riley, Jean Carmignac, and Bernard Orchard. Robinson's early dates for the gospels, especially those for John, have not been taken up among most modern scholars of Biblical historicism.

In 1960, she published an 18-page article in The Journal of Religion, entitled The Human Situation: A Feminine View. She critiqued contemporary theology largely by means of psychological observations, noting that, whereas little girls learn that they will grow up — just by waiting — to be women, boys on the other hand learn that to be men they must "do something about it. Mere waiting is not enough; to be a man, a boy must prove himself and go on proving himself."Time magazine article 27 June 1960 The article had substantial influence on subsequent feminist theologians. Mary Daly, for example, cited her in her work The Church and the Second Sex, while Judith Plaskow both published a dissertation on Saiving's essay (entitled Sex, Sin and Grace: Women’s Experience and the Theologies of Reinhold Niebuhr and Paul Tillich) and reproduced the 1960 article in her 1979 anthology Womanspirit Rising: A Feminist Reader in Religion.

One thing we have come to realize in Creation Science is that the Lord has not just called us to knock down evolution, but to help in restoring the foundation of the Gospel in our society. We believe that if the churches took up the tool of Creation Evangelism in society, not only would we see a stemming of the tide of humanistic philosophy, but we would also see the seeds of revival sown in a culture which is becoming increasingly more pagan each day. [...] It is also worth noting the comment in the book, 'By Their Blood-Christian Martyrs of the 20th Century' (Most Media) by James and Marti Helfi, on page 49 and 50: 'New philosophies and theologies from the West also helped to erode Chinese confidence in Christianity. A new wave of so-called missionaries from mainline Protestant denominations came teaching evolution and a non- supernatural view of the Bible.

In the first half of the 17th century, the Church of England and its associated Church of Ireland were presented by some Anglican divines as comprising a distinct Christian tradition, with theologies, structures, and forms of worship representing a different kind of middle way, or via media, between Protestantism and Catholicism – a perspective that came to be highly influential in later theories of Anglican identity and expressed in the description of Anglicanism as "Catholic and Reformed". The degree of distinction between Protestant and Catholic tendencies within the Anglican tradition is routinely a matter of debate both within specific Anglican churches and throughout the Anglican Communion. Unique to Anglicanism is the Book of Common Prayer, the collection of services in one Book used for centuries. The Book is acknowledged as a principal tie that binds the Anglican Communion together as a liturgical rather than a confessional tradition or one possessing a magisterium as in the Roman Catholic Church.

Umberto Cassuto, Joshua Berman, Israel Abrahams. Shalem Press, 2006 (), p. 17 et passim. of the Documentary Hypothesis: 1, the claim that the use of the divine names Yahweh and Elohim testified to at least two different authors and two entirely distinct source documents; 2, the claim that each literary style and distinctive use of language found in the Pentateuch must be viewed as the product of a different writer and distinct document; 3, the claim that there were different world-views, theologies and ethics in each of the hypothesized documents, each independent and not complementary to each other, proving their different authorship and provenance; 4, the claim that the existence of repetitions and even seeming contradictions proved there were different documents cut-and-pasted into the text, sometimes even as bits and pieces within single sentences; and 5, the claim that descriptive passages can be analyzed into composite narratives drawing upon overlapping but separate documents.

No evidence of distinctly Zurvanite rituals or practices have been discovered, so followers of the cult are widely believed to have had the same rituals and practices as Mazdean Zoroastrians did. This is understandable, inasmuch as the Zurvanite doctrine of a monist First Principle did not preclude the worship of Ohrmuzd as the Creator (of the good creation). Similarly, no explicitly Zurvanite elements appear to have survived in modern Zoroastrianism, though Western influences have encouraged monotheistic theologies among some modern Zoroastrian reformists that replace the omniscient (but not omnipotent) Mazda with a new doctrine of an omnipotent Mazda that is more like the omnipotent and more strictly monotheistic deities of Judaism, Christianity, and Islam: Zurvanism begins with a heterodox interpretation of Zarathushtra's Gathas: A literal, anthropomorphic "twin brother" interpretation of these passages gave rise to a need to postulate a father for the postulated literal "brothers". Hence Zurvanism postulated a preceding parent deity that existed above the good and evil of his sons.

The renouncer tradition played a central role during this formative period of Indian religious history....Some of the fundamental values and beliefs that we generally associate with Indian religions in general and Hinduism in particular were in part the creation of the renouncer tradition. These include the two pillars of Indian theologies: samsara – the belief that life in this world is one of suffering and subject to repeated deaths and births (rebirth); moksa/nirvana – the goal of human existence....." Though no direct evidence of this has been found, the tribes of the Ganges valley or the Dravidian traditions of South India have been proposed as another early source of reincarnation beliefs.Gavin D. Flood, An Introduction to Hinduism, Cambridge University Press (1996), UK p. 86 – "A third alternative is that the origin of transmigration theory lies outside of vedic or sramana traditions in the tribal religions of the Ganges valley, or even in Dravidian traditions of south India.

Although the Last Judgment is preached by a great part of Christian mainstream churches; the Esoteric Christian traditions like the Essenes and Rosicrucians, the Spiritualist movement, and some liberal theologies reject the traditional conception of the Last Judgment, as inconsistent with an all-just and loving God, in favor of some form of universal salvation. Max Heindel, a Danish-American astrologer and mystic, taught that when the Day of Christ comes, marking the end of the current fifth or Aryan epoch, the human race will have to pass a final examination or last judgment, where, as in the Days of Noah,Max Heindel, The Days of Noah and of Christ in Teachings of an Initiate (posthumous publication of collected works), . the chosen ones or pioneers, the sheep, will be separated from the goats or stragglers,Cf. by being carried forward into the next evolutionary period, inheriting the ethereal conditions of the New Galilee in the making.

The third variation denies God as a cognitive entity and views the environment as Creator/deity. If God is external to the environment God then the Creator-God interfaces with the environment as a distinct entity, while if God is internal to the environment, one may make no distinction between the person of God and the environment and the notion of Creator itself may become problematic. A mystical viewpoint common to several religious traditions that unites these categories is that God is continuously creating the universe, and that the universe is a direct expression of God's being, rather than an object created by God as the subject. From the environmental perspective the corresponding worldviews would be (1) nature is created, (2) nature is divine and (3) nature is emergent. Three environmental theologies emerge, (1) God exists eternally and the environment is God’s creation, (2) the environment is God (Nelson, 1990) and (3) the environment emerged from physical conditions (Fraley, 2000).

Hasidism does not constitute a united movement, but a host of Hasidic dynasties, united by self-understanding of common descent or evolution from the original mystical inspiration of the Baal Shem Tov. Subsequent developments of Jewish history in Eastern Europe, particularly the perceived external secularising threats of Haskalah, assimilation, and late 19th century Jewish political movements like Zionism, added additional political and social views to their theologies, drawn from general Talmudic Judaism, in common reaction with their original traditionalist Rabbinic opponents, the Mitnagdim. However, the Hasidic movement can be divided into major groups and schools in its internal spirituality relationship to Hasidic Jewish mystical thought. The first two works of Hasidic thought published (Toldot Yaakov Yosef (1780), by Jacob Joseph of Polnoye, and Magid Devarav L'Yaakov (1781), by Dov Ber of Mezeritch, compiled by Shlomo of Lutzk) represent the foundational thought of the Baal Shem Tov, and his successor the Maggid of Mezeritch, who lived before Hasidism became a mass movement.

Thomas J. J. Altizer, a theologian serving as a lay minister at a multi-racial Episcopal Church in Chicago, was declined candidacy for ordination in the Episcopal Church, reportedly for failing the church's psychological examination, having claimed to have had a religious conversion following a theosis in which Satan took over his body while he was a student at the University of Chicago. Later, Altizer joined Paul M. van Buren, Gabriel Vahanian, and William Hamilton at the center of the "God is Dead" media sensation, while teaching Religious Studies and Bible at Methodist-affiliated Emory University. Since Altizer's academic appointment was not at Emory's Candler School of Theology, since he was neither Methodist nor ordained, and since his academic freedom was protected by the Emory administration, the Methodist bishops could not put him on a heresy trial, strip him of ordination, nor even fire him. The Southeastern Jurisdiction of Methodist Bishops responded by passing a resolution against death-of-god theologies.

A number of influential units or centres were also established on the campus: the Centre for Black and White Christian Partnership, the Multi-faith Resource Unit, the Centre for the Study of Islam and Christian-Muslim Relations, the Centre for the Study of Judaism and Jewish-Christian Relations, and the Centre for New Religious Movements. In the late 1970s, the Federation took on a programme for the training of Namibians, whose country was soon to be independent, who added another dimension both to the teaching of development studies and to the lives of the colleges where they lived. There was always an international character to the colleges, with an awareness of foreign theologies that was unusual for British theological institutions until late in the twentieth century. In the 1930s the federation welcomed many important guests, not least Mahatma Gandhi who visited while in Britain for talks on the Indian constitution in 1931, and it provided a haven for several scholars fleeing from the Nazis.

In a new dissertation he laid down the two propositions that it is lawful to act on the less safe opinion, when it is equally probable with the safe opinion, and that it is not lawful to follow the less safe opinion when the safe opinion is notably and certainly more probable. In the sixth edition (1767) of his Moral Theology he again expressed these views and indeed towards the end of his life frequently declared that he was not a probabilist. Probabilists sometimes hold that St. Alphonsus never changed his opinion once he had discarded Probabiliorism for probabilism, though he changed his manner of expressing his view so as to exclude Laxist teaching and to give an indication of what must be regarded as a solidly probable opinion. As a matter of fact, a comparison between the "Moral Theologies" of moderate probabilists and of Æquiprobabilists shows little practical difference between the two systems, so far at least as the uncertainty regards the existence as distinguished from the cessation of a law.

Different movements in Judaism have different views on who is a Jew, and thus on what constitutes an interfaith marriage. Unlike Reform Judaism, the Orthodox stream does not accept as Jewish a person whose mother is not Jewish, nor a convert whose conversion was not performed according to classical Jewish law Although Conservative Judaism has not formally accepted patrilineal descent as of yet, it is making moves in that direction; moreover a majority of Conservative rabbis will accept Reform conversions even absent traditional halachic criteria. Occasionally, a Jew marries a non-Jew who believes in God as understood by Judaism, and who rejects non-Jewish theologies; Jews sometimes call such people Noahides. Steven Greenberg, an Orthodox Rabbi, has made the controversial proposal that, in these cases, the non-Jewish partner be considered a resident alien – the biblical description of someone who is not Jewish, but who lives within the Jewish community; according to Jewish tradition, such resident aliens share many of the same responsibilities and privileges as the Jewish community in which they reside.

This basic theological positions of his, i.e. the priority of the horizontal (ecclesiological and eschatological) perspective, both in the N.T. and in the early Church, as well as in later Christian literature, with the vertical soteriological (Pauline?) teaching placed always within the framework of the horizontal eschatological as complementary, has determined his extra-biblical theological activity and research. Basing his theological endeavour on the foundational, yet marginalized, incarnational Christian doctrine, and maintaining the overcoming the traditional patristic “exclusivity” of modern Orthodox theology, and in addition promoting the necessity of the biblical foundation of the Eucharistic ecclesiology, he adamantly promotes – following the legacy of his Doctor Vater, the late Savvas Agouridis – the Prophetic theology, above and beyond the contemporary classical “theologies”, which dominated his country since the decade of the ‘60s, i.e. the Eucharistic and the therapeutic.Cf. “‘Εις μέτρον ηλικίας του πληρώματος του Χριστού’ (Εφ 4:17). To βιβλικό υπόβαθρο της χριστιανικής πνευματικότητας,” and “Πτυχές σύγχρονης μαρτυρίας του ευαγγελίου: Το νέο αναδυόμενο βιβλικό ‘παράδειγμα’,” Θεολογία 58:2 (2014) 63-78.

In more recent times, the word has been used in the Reformed Protestant camp to designate anyone who deviates from what they see as the Augustinian doctrines of sovereignty, original sin and grace: most notably Arminian Protestants and Roman Catholics. Although Calvinist and Lutheran theologies of salvation differ significantly on issues such as the nature of predestination and the salvific role of the sacraments (see means of grace), both branches of historic Protestantism claim the theology of Augustine as a principal influence. Many Arminians have disagreed with this generalization, believing it is libelous to Jacobus Arminius (from whose name Arminianism derives) and the Remonstrants who maintained his "Arminian" views after his death. John Wesley (an Anglican defender of Arminianism and founder of Wesleyan Methodism) and other prominent classical and Wesleyan Arminians maintain a unique nuanced doctrine of sin that he called "total corruption" and "entire deprivation" of the human race, which is not identical to but often mistakenly confused with the Calvinist doctrine of original sin and Total Depravity.

Papyrus Bologna 1094, 5,8–7, 1 Nothing is known about the particular theologies of the closely connected Set and Nephthys temples in these districts—for example, the religious tone of temples of Nephthys located in such proximity to those of Seth, especially given the seemingly contrary Osirian loyalties of Seth's consort-goddess. When, by the Twentieth Dynasty, the "demonization" of Seth was ostensibly inaugurated, Seth was either eradicated or increasingly pushed to the outskirts, Nephthys flourished as part of the usual Osirian pantheon throughout Egypt, even obtaining a Late Period status as tutelary goddess of her own Nome (UU Nome VII, "Hwt-Sekhem"/Diospolis Parva) and as the chief goddess of the Mansion of the Sistrum in that district.Sauneron, Beitrage Bf. 6, 46 Seth's cult persisted even into the latter days of ancient Egyptian religion, in outlying but important places like Kharga, Dakhlah, Deir el- Hagar, Mut, and Kellis. In these places, Seth was considered "Lord of the Oasis/Town" and Nephthys was likewise venerated as "Mistress of the Oasis" at Seth's side, in his temples (esp.

The General Convention of the Episcopal Church, conducted on 8–17 August 2009, passed a resolution officially repudiating the discovery doctrine.Schjonberg, Mary Frances. "General Convention renounces Doctrine of Discovery", Episcopal Life Online, 27 August 2009. At the 2012 Unitarian Universalist Association General Assembly in Phoenix, AZ, delegates of the Unitarian Universalist Association passed a resolution repudiating the Doctrine of Discovery and calling on Unitarian Universalists to study the Doctrine and eliminate its presence from the current-day policies, programs, theologies, and structures of Unitarian Universalism. In 2013, at its 29th General Synod, the United Church of Christ followed suit in repudiating the doctrine in a near-unanimous vote. At the 2016 Synod, 10-17 June in Grand Rapids, MI, delegates to the annual general assembly of the Christian Reformed Church rejected the Doctrine of Discovery as heresy in response to a study report on the topic. At the 222nd General Assembly of the Presbyterian Church (U.S.A.) (2016), commissioners called on members of the church to confess the church's complicity and repudiate the Doctrine of Discovery.

According to philosopher of science Ian James Kidd, epistemic humility is a virtue that emerges from the recognition of the fragility of epistemic confidence–that is, of "the confidence invested in activities aimed at the acquisition, assessment, and application of knowledge and other epistemic goods." For Kidd, any given truth claim rests on three types of confidence conditions: cognitive conditions, or specialized knowledge in a particular knowledge domain; practical conditions, or the ability to perform certain actions required to ascertain the claim; and material conditions, or access to particular objects about which truth claims are made. Moreover, these confidence conditions operate on three levels: agential confidence (conditions for particular epistemic agents); collective confidence (conditions for groups of epistemic agents structured by disciplines, institutions, and other forms of community); and deep confidence (conditions for confidence rooted in 'deep' commitments, such as theories, theologies, or shared cultural inheritances). Kidd argues that the virtue of epistemic humility registers an appreciation for the complexity and contingency of this web of conditions required to make assertions, particularly scientific ones.

He is also currently Member of the Centre for the Philosophy of History, St. Mary's University. He was Professorial Research Associate, Department of History, SOAS (University of London), 2009-2015. He was also a member of the Kuwait Programme, Department of Government, London School of Economics (monograph, with Stephanie Cronin, on ‘The Islamic Republic of Iran and the GCC States: From Revolution to Realpolitik?). He is also the Editor of Journal of Holy Land and Palestine Studies (formerly Holy Land Studies: A Multidisciplinary Journal), published by Edinburgh University Press, and the author of many books on Palestine-Israel, including Theologies of Liberation in Palestine-Israel: Indigenous, Contextual, and Postcolonial Perspectives (2014), The Zionist Bible: Biblical Precedent, Colonialism and the Erasure of Memory (2013), The Palestine Nakba: Decolonising History, Narrating the Subaltern, Reclaiming Memory (January 2012), The Bible and Zionism: Invented Traditions, Archaeology and Post-Colonialism in Palestine- Israel (2007), Catastrophe Remembered (2005), A Land Without a People (1997), Expulsion of the Palestinians: The Concept of "Transfer" in Zionist Political Thought, 1882-1948 (1992), Imperial Israel and the Palestinians: The Politics of Expansion (2000) and The Politics of Denial: Israel and the Palestinian Refugee Problem (2003).

Mitchell's Eight Political Americans In 2006, while working as the Washington bureau chief of Investor's Business Daily, Mitchell published Eight Ways to Run the Country: A New and Revealing Look at Left and Right (), improving upon a theory of political difference first presented by Mitchell in the short-lived journal Theologies & Moral Concerns in 1995.Eight Ways to Run the Country: A New and Revealing Look at Left and Right (Westport, CT: Praeger, 2006), ix. Eight Ways analyzes modern American political perspectives according to their regard for kratos (defined as the use of force) and archē or "archy" (defined as the recognition of rank). Mitchell rooted his distinction of archy and kratos in the West's historical experience of church and state, crediting the collapse of the Christian consensus on church and state with the appearance of four main divergent traditions in Western political thought: # republican constitutionalism: pro archy, anti kratos # libertarian individualism: anti archy, anti kratos # democratic progressivism: anti archy, pro kratos # plutocratic nationalism: pro archy, pro kratos Mitchell charts these traditions graphically using a vertical axis as a scale of kratos/akrateia and a horizontal axis as a scale of archy/anarchy.

Her latest book challenges the assumption that early modern censorship was an instrument used by governmental power to punish dissent. Shuger tries to prove that this is an anachronistic error, and that censorship usually had demonstrably more to do with the prevention of slander than it did with the suppression of popular rights—more to do with civility than with mass mind-control. Shuger's previous book confronted the longstanding assumption that the English church had been fully complicit with the repressive hegemonic powers of government in this period. Instead, the church was often a key haven for humane resistance to such repression, a place where ideas of social justice could sustain themselves, and as a resource for individual and collective action—to put it as what recent scholarship would deem an oxymoron, it was a benign patriarchy. Political Theologies uses Shakespeare’s Measure for Measure to show that the laws of the church and of the state interacted in ways that modern researchers have overlooked (resulting in a distorted understanding of the play as well as history) by anachronistically imposing our own categories to differentiate moral from administrative questions.

The majority of New Testament scholars agree that the Gospels do not contain eyewitness accounts; instead, the four were written in and for various Christian communities for the purpose of proclamation, and as a result they present the theologies of their communities rather than the testimony of eyewitnesses. This view has been challenged in recent years, Richard Bauckham, for example, arguing that each gospel is the work of a single author writing from personal knowledge of the career of Jesus, with the differences between them arising from the gospel-writers' attempts to interpret Jesus and his mission. This differs markedly from the majority view, in which the traditions behind each gospel were formed by communities (and therefore fluid), and also from that of another scholar, James Dunn, who allowed eyewitnesses an important role in formulating the traditions while still keeping the various Christian communities. At stake was (or is) the scholarly process called form criticism, which looks at the social situation (the sitz im leben, place in life) in which texts and traditions arise and are formed: for Bauckham and others, community is irrelevant, because the tradition is derived from the eyewitnesses and carefully guarded.