Quotes About Theology

La Creación, por lo tanto, fue el primer paso en la producción del conocimiento teológico.

Por lo general, la teología se ha dividido en cuatro ramas: la teología exegética, la teología histórica, la teología sistemática y la teología práctica.

La teología bíblica es la rama de la teología exegética que trata del proceso de la auto revelación de Dios depositada en la Biblia.

The Man-of-Sin is the irreligious and anti-religious and anti-Messianic subject par excellence.

Original Sin has great marketing potential.

We must question the story logic of having an all-knowing all-powerful God, who creates faulty Humans, and then blames them for his own mistakes.

Perhaps the most effective dogma of medieval Christianity was its persistent and pervasive disparagement of sexual desire as something polluted and inherently evil. Ordinary men and women may not have grasped the subtle theological arguments and distinctions of Augustine and Aquinas, but they did come to understand that sex was shameful.

God created man in His own image, says the Bible philosophers reverse the process: they create God in theirs.

Me parece imposible demostrar que somos la obra de un ser superior y no el pasatiempo de uno bastante defectuoso.

After the war, liberal theology, the emergence of the Social Gospel, and a growing faith in science competed with a rising fundamentalism.22

But "it is almost universally agreed that the word justify (dikaio?) does not mean 'make righteous.'"21 Rather, it designates the status — the relationship of righteousness.

The result, in Mark's Gospel, is a balanced account of Jesus' mission that in its turn forms the basis for a realistic assessment of what it means to be Jesus' disciple. It is a theology in which rejection and triumph, humiliation and glory, meet in the new scale of values of the Kingdom of God.

Furthermore, the idea that ordinary Christians have obtained a faith of equal standing with that of the apostles "in the righteousness of our God and Savior Jesus Christ" (1:1) suits the idea of saving faith in Christ better than a correct theology. Such faith is not a human attainment but is the gift of God.

The Logos was with (pros) God, and the Word was God (theos Ä"n ho logos). The Greek words express two ideas: the Word was deity, but the Word was not fully identical with deity. The definite article is used only with logos. If John had used the definite article also with theos, he would have said that all that God is, the Logos is: an exclusive identity. As it is, he says that all the Word is, God is; but he implies that God is more than the Word.

Biblical theology must be done from a starting point that is biblical-historical in orientation. Only this approach can deal adequately with the reality of God and his inbreaking into history. This is the methodology employed by the present writer in the study of New Testament theology.

The differences between John and the Synoptics must not be glossed over. These differences in theology are corollaries to differences in matters of introduction. There is a difference in the locale of Jesus' ministry. In the Synoptics, with the exception of the last week, Jesus' ministry is largely devoted to Galilee; while in John his ministry centers around several visits to Jerusalem.

Therefore, when Paul proclaimed the eschatological meaning of Jesus' death, resurrection, and exaltation, he was proclaiming all that Jesus' life, deeds, and words had meant, and far more. His relative silence about Jesus reflects neither historical nor theological disinterest in Jesus, but only the actual situation in the unfolding of redemptive history. All that Jesus in history had meant was included, and enlarged, in the preaching of the exalted one.

Biblical theology is that discipline which sets forth the message of the books of the Bible in their historical setting. Biblical theology is primarily a descriptive discipline.

Here we meet the familiar Pauline tension between the indicative and the imperative.

Biblical theology is theology: it is primarily a story about God and his concern for human beings. It exists only because of the divine initiative realizing itself in a series of divine acts whose objective is human redemption. Biblical theology therefore is not exclusively, or even primarily, a system of abstract theological truths. It is basically the description and interpretation of the divine activity within the scene of human history that seeks humanity's redemption.

New Testament theology therefore does not consist merely of the teachings of the several strata of the New Testament. It consists primarily of the recital of what God has done in Jesus of Nazareth.

However, the day is long past when we may think of the Synoptics as "bare" history. Their authors had become convinced by the resurrection that Jesus was the Messiah and the Son of God (Mk. 1:1) and wrote "good news" in the light of that faith. The Synoptic Gospels are theology as well as history.

Furthermore, unless Jesus had some interpretation for his own death, it is difficult to explain how the theology of atonement arose in the early church. Long ago, Schweitzer criticized Wrede's nonmessianic theory on the grounds that resurrection would never constitute Jesus as Messiah in the mind of the church,5 and the validity of this criticism still stands.

No more could belief in Jesus' resurrection have caused the church to attribute atoning value to his death. The source of a theology of Jesus' death must go back to Jesus himself.