Search results for 'Theology Methodology' (try it on Scholar)

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  1. Ulf Görman, Willem B. Drees, Niels Henrik Gregersen & European Society for the Study of Science and Theology (2000). The Human Person in Science and Theology. Monograph Collection (Matt - Pseudo).
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  2.  17
    Avoidance of Natural Theology (2013). A Perspective on Natural Theology From Continental Philosophy. In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up
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  3.  11
    of Natural Theology (2013). Postmodernism and Natural Theology. In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up
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  4. Matthew L. Lamb (1978). History, Method, and Theology a Dialectical Comparison of Wilhelm Dilthey's Critique of Historical Reason and Bernard Lonergan's Meta-Methodology.
     
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  5. Nancey Murphy (2001). Theology and Scientific Methodology.”. In Michael L. Peterson (ed.), Philosophy of Religion: Selected Readings. Oxford University Press 513--530.
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  6.  9
    Joanna Leidenhag (2014). Two Accounts of Scientific Trinitarian Theology: Comparing Wolfhart Pannenberg's and T.F. Torrance's Theological Methodology. Heythrop Journal 57 (4):n/a-n/a.
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  7.  5
    Bowman L. Clarke (1983). Natural Theology and Methodology. New Scholasticism 57 (2):233-252.
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  8.  16
    Natalino Spaccapelo (2009). Method in Theology and Theological Methodology. The Lonergan Review 1 (1):185-199.
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  9.  16
    Richard H. Hiers (1984). Ecology, Biblical Theology, and Methodology: Biblical Perspectives on the Environment. Zygon 19 (1):43-59.
  10. Matthew Lamb (unknown). Methodology, Metascience, and Political Theology. Lonergan Workshop 2:281.
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  11.  79
    Max Baker-Hytch (2016). Analytic Theology and Analytic Philosophy of Religion: What's the Difference? Journal of Analytic Theology 4.
    Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this (...)
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  12.  3
    Cláudio de Oliveira Ribeiro (2013). A teologia latino-americana diante do pluralismo religioso (Latin American theology and religious pluralism) - DOI: 10.5752/P.2175-5841.2013v11n32p1436. [REVIEW] Horizonte 11 (32):1436-1460.
    Análise dos principais desafios do pluralismo religioso para o contexto teológico latino-americano. Como resultado de nossa pesquisa, formulamos três eixos norteadores da temática: I. A importância pública das religiões para os processos de promoção da paz e da justiça, associada ao valor da mística e da alteridade na formação de espiritualidades ecumênicas e como elas incidirão nos processos religiosos e sociais, favorecendo perspectivas utópicas, democráticas e doadoras de sentido. II. A necessidade de mudança de lugar teológico a partir da realidade (...)
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  13.  6
    David Munchin (2011). Is Theology a Science?: The Nature of the Scientific Enterprise in the Scientific Theology of Thomas Forsyth Torrance and the Anarchic Epistemology of Paul Feyerabend. Brill.
    Introduction: Context and hisotry -- Introducing the dailogue partners : Torrance and Feyerabend -- Torrance : theology cohabiting with natural science -- Torrance's proposal : a new objectivity -- Feyerabend's challenge : 'knowledge without foundations' -- Two excuses -- Coherence and language -- From foundations to spirals -- Conclusion.
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  14.  41
    Michael Welker (2006). Science and Theology: Their Relation at the Beginning of the Third Millennium. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 551-561.
    Accession Number: ATLA0001712252; Hosting Book Page Citation: p 551-561.; Language(s): English; General Note: Bibliography: p 560-561.; Issued by ATLA: 20130825; Publication Type: Essay.
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  15. David Tracy (1983). Talking About God: Doing Theology in the Context of Modern Pluralism. Seabury Press.
     
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  16. George Rudolph Gordh (1941). Criticism of Reason in Contemporary Theological Methodology. Chicago.
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  17. George Rudolph Grodh (1945). Criticism of Reason in Contemporary Theological Methodology. Chicago, Ill..
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  18. I. John Mohan Razu (ed.) (2007). Interweaving Methodology and Praxis: Exploring Disciplinary Options in Today's World. Btessc, Sathri.
     
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  19. William A. Wallace (1963). The Role of Demonstration in Moral Theology. Washington, D.C.,Thomist Press.
     
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  20.  3
    Oliver D. Crisp & Michael C. Rea (eds.) (2009). Analytic Theology: New Essays in the Philosophy of Theology. Oxford University Press.
    Philosophy in the English-speaking world is dominated by analytic approaches to its problems and projects; but theology has been dominated by alternative approaches. Many would say that the current state in theology is not mere historical accident, but is, rather, how things ought to be. On the other hand, many others would say precisely the opposite: that theology as a discipline has been beguiled and taken captive by 'continental' approaches, and that the effects on the discipline have (...)
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  21.  3
    John Llewelyn (2009). Approaches to (Quasi)Theology Via Appresentation. Research in Phenomenology 39 (2):224-247.
    What demands must be met for phenomenology to be the rigorous science Husserl projected? Janicaud complains that some French phenomenologists, while pretending to observe these demands, play fast and loose with them when they apply phenomenology to matters of theology: Derrida, Marion, and Levinas; methodological phenomenology and Henry's phenomenology of the Christian Way. Derrida's deconstructions of the oppositions of immanence and transcendence and of the factual and the transcendental suggest that the rift between him and Henry is not as (...)
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  22.  42
    T. Peters (2006). Contributions From Practical Theology and Ethics. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 372--387.
    Accession Number: ATLA0001712237; Hosting Book Page Citation: p 372-387.; Language(s): English; General Note: Bibliography: p 386-387.; Issued by ATLA: 20130825; Publication Type: Essay.
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  23. Immanuel Kant (1926). Prize Essay on Natural Theology and Morals.
  24.  15
    Mark Engler (2000). Toward the "Rights of the Poor": Human Rights in Liberation Theology. Journal of Religious Ethics 28 (3):339 - 365.
    In this article, the author traces the response of liberation theologians to human rights initiatives through three distinct stages over the past thirty years: from an initial avoidance of the concept, to an early critique, and then to a nuanced theological appropriation. He contends that liberation theology brings a thoroughgoing concern for the poor and an innovative methodology of historicization to the discussion of human rights. In clarifying the treatment of human rights within a specific religious movement, the (...)
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  25.  3
    Sinivaldo Silva Tavares (2013). À margem de uma comemoração: considerações sobre a TdL no seu quarentenário (On the sidelines of a celebration: considerations on Liberation Theology on its fortieth anniversary) - DOI: 10.5752/P.2175-5841.2013v11n32p1378. [REVIEW] Horizonte 11 (32):1378-1402.
    O autor propõe algumas considerações sobre a TdL na celebração de seus 40 anos de existência. Num primeiro momento, ele destaca três características que justificam a pretensão avançada pela TdL latino-americana de se apresentar como “uma nova maneira de fazer teologia”: 1) nova relação para com a práxis; 2) nova perspectiva a partir da qual discernir os desafios postos pela práxis; 3) nova metodologia capaz de unir espiritualidade e método teológico. Num segundo momento, a TdL é reconhecida e apresentada como (...)
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  26.  85
    Nancey Murphy (2009). Cognitive Science and the Evolution of Religion. In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press 265.
    Accession Number: ATLA0001788504; Hosting Book Page Citation: p 265-277.; Physical Description: diag ; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  27.  52
    Grzegorz Bugajak (2004). Theology and Genetic Engineering: New Incarnation of the Old Conflict? In Ulf Görman, Willem B. Drees & Hubert Meisinger (eds.), Studies in Science and Theology, vol. 9(2003–2004), Lunds Universitet, Lund. 127–143.
    It is widely acknowledged among science˗and˗theology thinkers – or at least desired – that we have left behind the era of conflict between science and religion. An approach which avoids conflict by pointing out that science and religion employ two different methodologies and therefore occupy two separate magisteria, is, however, unsatisfactory for both – the advocates of a fruitful dialogue between these two realms of human activity as well as the most vigorous opponents of possible conciliation, and the latter (...)
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  28.  1
    Thomas Dixon (1999). Theology, Anti‐Theology and Atheology: From Christian Passions to Secular Emotions. Modern Theology 15 (3):297-330.
    The nineteenth‐century transition from talk of passions and affections of the soul to talk of “emotions” in English‐language psychological thought is taken as a case‐study in the secularisation of psychology. This transition is used as an occasion to re‐evaluate the methodologies of John Milbank and Richard Webster, who interpret certain secular scientific accounts as forms of theology or anti‐theology “in disguise”. It is suggested, in the light of the study of the emergence of the secular concept of ‘emotions’, (...)
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  29.  1
    John Macquarrie (1975). Thinking About God. S.C.M. Press.
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  30. Francis Gerald Downing (1975). The Past is All We Have. S.C.M. Press.
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  31. Sergio Sorrentino (2004). Realtà Del Senso E Universo Religioso: Per Un Approccio Trascendentale Al Fenomeno Della Religione. Carocci.
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  32. George Frederick Woods (1958). Theological Explanation. Welwyn [Eng.]J. Nisbet.
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  33.  26
    J. Berkman (1997). How Important is the Doctrine of Double Effect for Moral Theology? Contextualizing the Controversy. Christian Bioethics 3 (2):89-114.
    One's conception of the conditions and applicability of the principle of double effect derive from one's broader convictions about moral methodology. Developed in a Catholic context which presumed the existence of moral absolutes, the principle of double effect was originally a conceptual tool to aid priests in being skilled confessors. In recent decades, as the practice of moral theology has become less connected with its earlier ecclesial and sacramental context, the principle of double effect has fallen into an (...)
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  34.  5
    M. J. Cherry (2008). Moral Ambiguity, Christian Sectarianism, and Personal Repentance: Reflections on Richard McCormick's Moral Theology. Christian Bioethics 14 (3):283-301.
    This article raises three challenges to Richard McCormick's proportionalism. First, adequately to judge proportionate reason requires the specification of a particular background moral content and metaphysical context. Absent such specification, evaluation of proportionate reason is inherently and deeply ambiguous. Second, to resolve such ambiguity and yet remain Christian, proportionalism must adopt a forthrightly Christian moral content set within a straightforwardly Christian metaphysics. This move will, however, set Christian bioethics off as sectarian—a conclusion McCormick wishes to avoid. Third, even if proportionalism (...)
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  35.  8
    Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope (...)
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  36.  29
    James E. Taylor (2007). Response to Ted Peters' “Models of God”. Philosophia 35 (3-4):289-292.
    In Models of God, Ted Peters discusses a methodology for formulating and evaluating models of God, surveys nine models, and proposes one that he entitles Eschatological Panentheism. This paper provides critical comments on Peters’ methodological claims, taxonomy of models of God, and specific proposal. This paper has been delivered during APA Pacific 2007 Mini-Conference on Models of God.Both Peters’ Models of God and these comments were presented at the Models of God mini-conference at the Pacific Division Meetings of the (...)
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  37.  27
    Pekka Kärkkäinen (2005). Theology, Philosophy, and Immortality of the Soul in the Late Via Moderna of Erfurt. Vivarium 43 (2):337-360.
    In 1513 the Fifth Lateran Council determined that the immortality of the rational soul is not true only in theology, but also in philosophy. The determination can be related also to the actual teaching of philosophy. In the university of Erfurt, Bartholomaeus Arnoldi de Usingen and Jodocus Trutfetter wrote expositions on natural philosophy at that time. Usingen's and Trutfetter's expositions of De anima represent a position, which faithfully follows in methodology and aspirations the tradition of the via moderna. (...)
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  38.  10
    Nikolaus Wandinger (2007). Drama and Conversion: Raymund Schwager's Dramatic Theology as an Exercise of Bernard Lonergan's Functional Specialty of Foundations. Revista Portuguesa de Filosofia 63 (4):1203 - 1222.
    Raymund Schwager SJ suggested a dramatic way of looking at the Christ event, as recorded in the New Testament, in order to clarify the meaning of it and provide a coherent picture. Bernard Lonergan SJ developed a theological methodology for our day. In this article, the author tries to determine how Schwager's approach relates to Lonergan's methodology. He wants to investigate the question: what functional specialty is Schwager engaged in in his main work? The answer shall be that (...)
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  39.  1
    Terry C. Muck (2007). Theology of Religions After Knitter and Hick: Beyond the Paradigm. Interpretation 61 (1):7-22.
    Both Paul Knitter and John Hick rely heavily on the exclusivist-inclusivist-pluralist paradigm. In a world that has become increasingly suspicious of missionary activity, moving beyond this paradigm calls for a bigger theology, wider methodology, and deeper missiology characterized by participant theologizing.
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  40.  2
    Daniel Franklin Pilario (2002). 'Locus Theologicus' Place, Theology and Globalization. Bijdragen 63 (1):71-98.
    The metaphor of space/place has always been crucial to theological discourse. Throughout its history, theology has expressed itself in spatial images correlative to its concomitant culture. The phenomenon of globalization makes possible a revolution in the concept of space/place. It is this transformation which we seek to examine in order to bear out some methodological consequences for theological reflection. This article consists in three parts. First, we explore the notions of space in two contemporary theorists of globalization – Anthony (...)
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  41. Mark J. Cherry (2008). Moral Ambiguity, Christian Sectarianism, and Personal Repentance: Reflections on Richard McCormick's Moral Theology. Christian Bioethics 14 (3):283-301.
    This article raises three challenges to Richard McCormick's proportionalism. First, adequately to judge proportionate reason requires the specification of a particular background moral content and metaphysical context. Absent such specification, evaluation of proportionate reason is inherently and deeply ambiguous. Second, to resolve such ambiguity and yet remain Christian, proportionalism must adopt a forthrightly Christian moral content set within a straightforwardly Christian metaphysics. This move will, however, set Christian bioethics off as sectarian—a conclusion McCormick wishes to avoid. Third, even if proportionalism (...)
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  42. Patricia Donohue-White, Stephen J. Grabill, Christopher Westley & Gloria Zúñiga (2001). Human Nature and the Discipline of Economics: Personalist Anthropology and Economic Methodology. Lexington Books.
    Foundations of Economic Personalism is a series of three book-length monographs, each closely examining a significant dimension of the Center for Economic Personalism's unique synthesis of Christian personalism and free-economic market theory. In the aftermath of the momentous geo-political and economic changes of the late 1980s, a small group of Christian social ethicists began to converse with free-market economists over the morality of market activity. This interdisciplinary exchange eventually led to the founding of a new academic subdiscipline under the rubric (...)
     
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  43. Thomas G. Hooyman (1998). Commandments and Virtues: Moral Methodology and Duties of a Physician. International Scholars Publications.
    Through a critical analysis of the work of Henry Davis, S.J. and Francis, C.SS.R., this study examines the Catholic tradition in respect to the moral responsibilities of physicians. It first reviews the historical formation of the manuals of moral theology in order to historically situate Davis and Connell in the twentieth century. The study then examines the work of Davis and Connell in light of David Kelly's The Emergence of Roman Catholic Medical Ethics in North America, wherein he posits (...)
     
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  44. Iain Thomson (1999). The End of Onto-Theology: Understanding Heidegger's Turn, Method, and Politics. Dissertation, University of California, San Diego
    Martin Heidegger is now widely recognized as the most influential philosopher of the Twentieth Century. Until the late 1960's, this impact derived mainly from his early magnum opus, 1927's Being and Time. Many of this century's most significant Continental thinkers---including Sartre, Merleau-Ponty, Arendt, Gadamer, Marcuse, Habermas, Bultmann, and Levinas---acknowledge profound conceptual debts to insights first elaborated in this text. But Being and Time was never finished, and Heidegger continued to extend, develop, and in some places revolutionize his own thinking for (...)
     
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  45. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.
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  46.  14
    Andrew Miles (2009). On the Interface Between Science, Medicine, Faith and Values in the Individualization of Clinical Practice: A Review and Analysis of 'Medicine of the Person' Cox, J., Campbell, A. V. & Fulford, K. W. M., Eds (2007). [REVIEW] Journal of Evaluation in Clinical Practice 15 (6):1000-1024.
  47.  43
    Lindon Eaves (1989). Spirit, Method, and Content in Science and Religion: The Theological Perspective of a Geneticist. Zygon 24 (2):185-216.
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  48.  1
    Diego Irarrázaval (2007). El desafío intercultural y la teología andina. Polis 18.
    En América Latina, las teologías han estado atentas a lo socio-económico, las identidades, la espiritualidad. Hoy también se considera el genero, la ecología, el diálogo entre culturas y entre religiones. Nos preguntamos ¿cómo ocurre la salvación en Cristo? Se retoman reflexiones andinas de Vicenta Mamani, Domingo Llanque, Víctor Bascope. La cosmovisión indígena y mestiza plantea, por ejemplo, cómo creer en el Dios de la Vida y no creer en ídolos del mercado. Subrayo que las culturas sean tratadas, no como esencias, (...)
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  49.  6
    Graeme Smith (2007). Margaret Thatcher's Christian Faith: A Case Study in Political Theology. Journal of Religious Ethics 35 (2):233 - 257.
    Throughout the 1980s Margaret Thatcher dominated British and global politics. At the same time she maintained an active Christian faith, which she understood as shaping and informing her political choices and policies. In this article I argue that we can construct from Thatcher's key speeches, her memoirs, and her book on public policy a cultural "theo-political" identity which guided her political decisions. Thatcher's identity was as an Anglo-Saxon Nonconformist. This consisted of her belief in values such as thrift and hard (...)
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  50.  33
    Maurice Blondel (1964). The Letter on Apologetics, and, History and Dogma. W.B. Eerdmans Pub. Co..
    'The Letter on Apologetics' is a key statement on the possibility and meaning of Christian philosophy.
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