Sentences with phrase «biblical concepts in»

One may teach Biblical concepts in Sunday School, another in public university, another by writing books [or maintaining a blog; ^)-RSB-, another in a home daycare, another on a street corner, and another during breakfast, lunch, dinner, playtime, bathtime, and bedtime.

«38 Thus Bonhoeffer exhorts us to interpret the Biblical concepts in terms of responsible involvement m life itself.

Not exact matches

Because of a court case in Louisiana that expressly forbid Biblical Creationism being taught in school science classes, the wording changed and the authors removed references to catastrophism, a world - wide flood, a recent inception of the earth or life, the concept of kinds, or any concepts from Genesis.

The Bible and the universe Thus it was not the biblical perspective but the Greek view of the cosmos — in which everything revolved around a stationary earth — that was to guide man's concept of the universe for many centuries.

Regarding the author's attempt to apply the concept of Biblical retaliation to the current situation, the author should not place himself in the position where he is known to be a fool by opening his mouth.

It affirmed the centrality of evangelism in this concept of mission, and provided an authoritative definition of evangelism: «the proclamation of the historical, biblical Christ as Saviour and Lord, with a view to persuading people to come to him personally and so be reconciled to God»

Downing takes it a step further and says, «it is no coincidence that the concept of biblical inerrancy developed in nineteenth - century England almost simultaneously with Darwin's idea of natural selection: both were influenced by Enlightenment empiricism.»

This is the direction in which he would have the Biblical concepts guide us.

Using a broad sweep of biblical history from Genesis to Revelation, Dr. Streett shows that the concept of the Kingdom of God on earth was at the center of the hopes and dreams of Israel, and when John the Baptist and Jesus carried out their ministries, they were announcing the arrival and inauguration of this Kingdom in the person and work of Jesus Christ.

One need not be surprised if in the conflict between the apparent implications of Biblical concepts, understood to be analogical, with metaphysical concepts, understood to be univocal, it is the implications of the Biblical concepts that give way.

In undertaking a non-religious interpretation of Biblical and theological concepts such as he proposes, Bonhoeffer believes the church would only be permitting the Bible to assume its own true character; for the Bible knows nothing of the «religious» in the sense enumerated abovIn undertaking a non-religious interpretation of Biblical and theological concepts such as he proposes, Bonhoeffer believes the church would only be permitting the Bible to assume its own true character; for the Bible knows nothing of the «religious» in the sense enumerated abovin the sense enumerated above.

The critique of religion, as we enumerated it in the preceding paragraphs, confronted Bonhoeffer immediately with a new problem: finding a non-religious language to interpret the Biblical and theological concepts.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.»

In the long line of biblical interpretation about the Nephilim concept, which is quite rich, this one definitely takes the cake for being the most fanciful.

It is fascinating in itself; it throws light on every portion of the Bible; it clears up obscurities, explaining what is else inexplicable; it distinguishes the minor detours from the major highways of Biblical thought; it gives their true value to primitive concepts, the early, blazed trails leading out to great issues; and, in the end, it makes of the Bible a coherent whole, understood, as everything has to be understood, in terms of its origins and growth.

For this reason conservative Christians maintain that if we dispense with the concept of God as a supernatural being dwelling in heaven, we are rejecting the biblical witness.

'» (90) The prevailing attitude, he shows, is heavily influenced by the Platonic concept of an evil material world and a perfect immaterial soul, as well as a misunderstanding of Scripture in which heaven, (as a kind of final resting place for the soul), is emphasized over the clear biblical picture of a new heaven and new earth for which believers will be physically resurrected.

George Soares - Prabhu, the Indian Biblical scholar, has attempted to compare Buddhist and Christian texts despite the fact that both emerge from two different chronological, literary, and theological contexts.50 These receptor oriented translation strategies reduce Biblical terminologies, style, theological concepts, and the intent of the author in an extensive manner.51

But there is here no attempt to reconceive the Augustinian notion of sacrament as «sign» in the light of the biblical concept of mystery.

A condition of community is described in the biblical concepts of salvation and shalom.

The biblical concept of holiness is equivalent to the idea of being whole, and so should our understanding of ways we can participate in God's work of justice, both in our local communities and in the global community.

We will discuss this concept of being «dead» in future posts, and especially the biblical texts which are used to support this idea (which is based not on Scripture, but on Greek philosophy and fatalism).

Yes, there is the biblical concept of being «in Christ.»

Our Biblical and theological references and concepts must be understood in a new way as well.

But Christianity contains more positive attitudes as well, including biblical affirmations of the human body — evident in the creation story, the concept of the incarnation and the Roman Catholic notion of the unitive purposes of sexuality.

Buber does not regard his concept of history as applying only to Biblical history but merely as most clearly in evidence there.

The last point in Exodus Nineteen that casts light upon our understanding of the Ten Commandments is the biblical concept of the otherness of God.

Preaching also suffers from the failure to provide opportunities for the laity to wrestle with biblical and theological concepts in the context of their own lives and in their own terms.

Judaism has always held belief in the biblical concept of Teshuvah, which means «return to God».

If further study reveals that modifications must be made in the proposed concept of «social justice» in order for it to remain true to the Biblical witness, some of the conclusions of this chapter will no doubt be changed.

Thus the gospel was concentrated in the person of Jesus; the hope of the Kingdom receded and became eventually only another name for «heaven,» the other world, the state of bliss beyond death, or, as in Thomas Aquinas, a term for the divine theodicy in general — though in truth this interpretation really emphasized a fundamental element in the whole biblical conception, in Jesus» teaching as elsewhere — and thus an intellectual concept of the person of Jesus tended to become central for Christian doctrine, theology, and devotion, rather than the person of God, his sovereignty and his redemptive will, his wisdom and his love.

This belief led him to a wholehearted recognition of the world come of age, to a criticism of religion, and to an attempt to interpret Biblical and theological concepts in a non-religious language.

«Because we have forgotten the biblical concepts of true authority and submission, or more accurately, have rebelled against them, we have created a climate in which caricatures of authority and submission intrude upon our lives with violence.

In Part Two we will take an in - depth look at the biblical concepts of the temple, sacrifice and the law in order to understand them in their biblical contexIn Part Two we will take an in - depth look at the biblical concepts of the temple, sacrifice and the law in order to understand them in their biblical contexin - depth look at the biblical concepts of the temple, sacrifice and the law in order to understand them in their biblical contexin order to understand them in their biblical contexin their biblical context.

Recently, while chatting with an old friend who happens to be a professor of New Testament and biblical Studies at a prominent Christian university, I asked him what he thought of the concept of «Christian Privilege» and whether or not he felt as if it existed in practicality.

The non-religious interpretation of Biblical concepts means that the concepts must be interpreted in such a way as not to make religion a precondition of faith.

And at yet another point, we are told that, although evangelicals can not accept all of what process theists mean when they say that the world is «God's body», there is a «striking parallel» between the process concept of «God's self - embodiment in a redeemed world» and «the biblical image of the church as the «Body of Christ»» (111).

Nature (physis in Greek) in the sense of nonhuman self - existent reality does not occur in the Old or the New Testament; it is a concept alien to the biblical world.

I do NOT believe in a everlast torture and do not believe it is a true Biblical concept.

The concept of testimony such as is drawn out by biblical exegesis, is hermeneutical in a double sense.

The kingdom concept is rooted in the biblical view of history, with its forward - moving stream of events under the rulership of the sovereign, righteous God.

I almost didn't put this item in the list because I am about as uneasy with the concept of a «biblical worldview» as I am with the concept of «biblical literacy.»

Paul Lehmann, Harvey Cox, J. B. Metz Jürgen Moltmann and others have attempted to show the usefulness of this concept in elucidating a biblical understanding of man and his communal existence under God.

@Jane Doe, First I don't think those are «biblical» concepts, since many actually predate the bible: not stealing or cheating was in the Code of Hammurabi (sp?)

This concept is based on the faulty idea that there is an «us» (the moral, conservative Christians who this nation really belongs to) and then there is a «them» (in this case, liberal secularists whose sole objective is to undermine all biblical values).

But he clearly doesn't mean by this that the concept of omnipotence he attributes to God is derived solely from biblical statements, for he immediately adds that «unfortunately, Scripture contains no explicit statement concerning God's omnipotence, nor does it discuss the issue in any philosophical way.»

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

Now the interpretation of the perfecting of the human / word process, leading to a threshold of radical change, is both in keeping with the pattern of evolutionary change evidenced in the natural world, and the biblical concept of the eschaton as the threshold of the new aeon, and the total transformation of humanity and cosmos.

The author conjectures that biblical images and the process - relational concepts are richly mutually illuminating — that in the eschaton, we find a quantum leap into a new kind of divine - human relatedness.

John Cobb, in Christ in a Pluralistic Age, speaks of the relationship between the biblical, patristic «Logos,» the Whiteheadian concept of the primordial nature of God, and Jesus who is called the Christ.