revelation

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Speculative dogmatic theology thus presupposes and implies a philosophy of the human being, the world and, more radically, of being, which has objective truth as its foundation" (#66) The point here is not that the nonbeliever, presumably closed off from this revelational knowledge, must live only in philosophy and therefore be unconcerned about these revelational questions.
So, for a complete knowledge about the features of revelational books, it is imperative to define the 'word revelation' and its nature and sources.
Rabbi Soloveitchik explicates the contrast between two different modes of experiencing the divine: the natural consciousness, marked by freedom and creativity, and the revelational consciousness, marked by compulsion and discipline.
Christ's resurrection, especially in its revelational confirmation of embodiment's possibilities, demands the development of a fully incarnational theology and an activation of the theological imagination that would be able to envision embodiment and particularity as the necessary preconditions for all the theological loci.
These two thinkers had much in common, above all the fact that they exchanged the revelational faith of their forebears for a rationalist interpretation of the Hebrew and Christian scriptures.
or with the extended attempt in U- Vikashtem mi-Sham to reconcile the rational religious consciousness with the revelational religious consciousness?
Reinhart links this problem with three other problems that he sees as closely related (whether "permitted" is an extrarevelational or revelational category, whether acts are intrinsically good or detestable and can be known to be such apart from revelation, and whether thanking the benefactor is an obligation knowable apart from revelation) and lumps the four together under the label "the before revelation complex.
First, Henry insists humanity's quest for a just social order requires a "rediscovery of the revelational classics and the redemptive power of God.
Purcell attempts an "anamnesis of key episodes in the human drama," which he takes to be "the persons within the cultural communities they created, who originally had at least some adumbration of the meaning of the drama of humanity, and expressed that in mythic, philosophic, revelational, ideological or post-ideological experiences" (p.
Secularization empowers individuals by allowing them to plan, choose, and legislate without any regard to religious or revelational guidance.
His argument then turns to a theology of religious dialogue with an extensive analysis of conciliar and postconciliar teaching, as well as theological approaches from Balthasar through Dupuis, concluding that the phenomenological, theological, and revelational approach to dialogue is the way of the future.