Dogma en kultuur
Dogma and culture. The necessity of a critical interpretation of dogma is evident among two lines. First, by its nature dogma is relative to the Word of God. Second, meanings, understanding and relevancies differ from one cultural setting to another. Dogmas should therefore be reinterpreted into new...
| Κύριος συγγραφέας: | |
|---|---|
| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Έκδοση: |
1996
|
| Στο/Στη: |
Hervormde teologiese studies
Έτος: 1996, Τόμος: 52, Τεύχος: 4, Σελίδες: 734-745 |
| Άλλες λέξεις-κλειδιά: | B
Philosophers
B Theology B Practical Theology B Ministers of Religion B Ancient Semitic and Classical Languages B Aspects of Religious Studies B Theologians B Netherdutch Reformed Church B Scholars B Sociology and Ethics B Philosophy |
| Διαθέσιμο Online: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Παράλληλη έκδοση: | Μη ηλεκτρονικά
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| 520 | |a Dogma and culture. The necessity of a critical interpretation of dogma is evident among two lines. First, by its nature dogma is relative to the Word of God. Second, meanings, understanding and relevancies differ from one cultural setting to another. Dogmas should therefore be reinterpreted into new cultural frameworks. One implication of the recognition of cultural relativity is that it enables us to understand the important reason why theology has always been in a position of reformulation. The recognition of cultural relativity means that theologians recognise the need to be more modest, more open to theological discussion and more aware of cultural idolatry. | ||
| 520 | |a Dogma and culture. The necessity of a critical interpretation of dogma is evident among two lines. First, by its nature dogma is relative to the Word of God. Second, meanings, understanding and relevancies differ from one cultural setting to another. Dogmas should therefore be reinterpreted into new cultural frameworks. One implication of the recognition of cultural relativity is that it enables us to understand the important reason why theology has always been in a position of reformulation. The recognition of cultural relativity means that theologians recognise the need to be more modest, more open to theological discussion and more aware of cultural idolatry. | ||
| 650 | 4 | |a Sociology and Ethics | |
| 650 | 4 | |a Ancient Semitic and Classical Languages | |
| 650 | 4 | |a Philosophy | |
| 650 | 4 | |a Aspects of Religious Studies | |
| 650 | 4 | |a Practical Theology | |
| 650 | 4 | |a Ministers of Religion | |
| 650 | 4 | |a Scholars | |
| 650 | 4 | |a Philosophers | |
| 650 | 4 | |a Theologians | |
| 650 | 4 | |a Netherdutch Reformed Church | |
| 650 | 4 | |a Theology | |
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