Sentences with phrase «biblical faith which»

This gives us a sway of interpreting the biblical faith which has been too much neglected.

On the other hand, such activities require the perspective of Biblical faith which seeks the Kingdom of God on earth without falling into the illusion that we are going to bring this Kingdom into being by our own actions or that we can expect to participate in it within our own time.

There are, however, implications of biblical faith which may help to inform possible responses to the ethical issues raised by the debate.

Not exact matches

You are either intentionally or ignorantly — both then and now, i.e., 13 years later — are depriving those patients whom whom God of love is putting in your path to use your divinity school knowledge and your biblical faith experience to guide the path of that talk towards the absolute truth related to the love of God — i.e. true love which stems from God by giving his only Son for whoever to choose to believe on him to have «everlasting life» by having his / her sins forgiven.

We have already noted the conflict which runs through most of Christian thought between the biblical vision of God as the creative and redemptive actor in the history of his creation, and the metaphysical doctrine inherited from the synthesis of the Christian faith with neo-platonic philosophy which conceives God as the impassible, non-temporal absolute.

While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith.

I remember attending an apologetics camp in which I was reminded of the importance of building my house on the solid rock of a biblical worldview... or else the surging floods of the «wisdom of the age» would wash my faith away.

But the biblical witness must be read in its own context, and when this is done, we must look for the direction in which the faith of Israel was moving, not for the mythological remnants still present in its expression.

Quite apart from indications born of biblical faith, it is impossible to imagine a society in which no research of any kind could be done until the researcher had demonstrated beyond reasonable doubt to a judge or a jury or a committee that it should be done.

The James O'Kelly Christian Church, which represents an important southern heritage of the United Church of Christ, underscores other nonhierarchical biblical Reformation concerns by viewing the Scriptures as «the only creed, a sufficient rule of faith and practice.»

It may be increasingly necessary, however, to allow the concrete situation, rather than the biblical revelation, to propose the «doctrinal» loci or the organizing forms in terms of which biblical faith needs to speak, because the secularism of our time has so transformed the way people think that Christian faith is now in a cross-cultural situation.

This attitude toward the relation between history and myth is developed by Buber in his books of biblical commentary, Königtum Gottes, Moses, and The Prophetic Faith, and it is this which constitutes one of the most significant contributions of these remarkable works.

(In my Understanding the Christian Faith, which is intended primarily for laymen, I have given a survey of the basic convictions of Christian faith, with a chapter on principles of biblical interpretaFaith, which is intended primarily for laymen, I have given a survey of the basic convictions of Christian faith, with a chapter on principles of biblical interpretafaith, with a chapter on principles of biblical interpretation.

The volumes of Biblical interpretation in which he has traced this development — Königtum Gottes, Moses, The Prophetic Faith, Two Types of Faith, Right and Wrong, and the first section of Israel and Palestine — constitute an extremely significant and creative contribution to the field of Biblical scholarship.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

The biblical faith, with roots in revolutionary messianic hope which is itself rooted in the prophetism of ancient Israel / Judah, is even now, and daily, used to sanctify and perpetuate the life, culture, security, and privilege not now of imperialist Rome but of the imperialist United States.

It is worth asking whether Mr. Davies stops short of revealed truth or is in fact pondering aspects of the mystery for which biblical faith provides a name.

Although Jewett chaired the committee which formulated Fuller's revised Statement of Faith and recognized the need to move the discussion concerning Biblical authority from the issue of inerrancy to that of interpretation, the argument in his book is inadequate at this very point.

What of the biblical faith in which we stand?

Unfortunately, contemporary culture presents us — all too insistently — with issues which require a determined biblical and theological response: the continuation of the abortion regime; the intensifying pressure to acknowledge the legitimacy of same - sex «marriage»; the attacks on the religious liberty of Christians, forcing them to support practices offensive to their faith; and, most recently, «assisted suicide» now masquerading under the name «the right to die with dignity.»

As a result, the high valuation placed upon the concrete and the temporal both by Hartshorne and biblical faith calls for a reorientation in fundamental attitudes which men can not easily achieve.

People were asked to accept «by faith» doctrines for which there was no biblical support.

I myself am inclined to agree with Barr about the poverty of this postfundamentalist theology and tradition for the future of evangelicalism — though I would want my evangelical colleagues to understand clearly that I reject this tradition not to reject biblical or evangelical faith but to seek rather a more adequate conceptual framework through which to be more faithful to the Scriptures.

If our concern is peacemaking — particularly the special urgency given that task by the nuclear threat — then we shall have to come to grips with those portions of the biblical witness in which the community of faith has been forced to deal with the violence and pain of conflict between peoples.

Reinhold Niebuhr wrote in 1939, «The idea of the resurrection of the body is a Biblical symbol in which modern minds find the greatest offence and which has long since been displaced in most modern versions of the Christian faith by the idea of the immortality of the soul.61

A note which permeates biblical thinking, in contrast with the cyclical or static views often found in other faiths, is that all history moves toward the fulfillment of a divine purpose — toward an end in the double sense of both finish and fulfillment.

«1 What theologians have to show if they want to be heard is the biblical view that the world is unintelligible apart from Christ.2 The theological hang - up on the problem of the Jesus of history and the Christ of faith is irrelevant for the ordinary man whose goal is the understanding of the message of Christ and which task is theology's very purpose.

The problem for Jonah (and, certainly as understood in the biblical faith, the problem for all men) is the abandonment of the cherished hatreds, the nurtured antipathies, the cultivated distastes, the snide comparisons by which persons and groups and classes and nations maintain their own flattering images, their own sense of superiority and exclusiveness.

In these terms, we intended to affirm nothing less than «justification by grace alone because of Christ alone through faith alone,» which is the biblical Gospel.

I believe that this vision stands in the tradition of biblical religion with its future - orientation toward a perfected community, an ideal destiny which never fully comes to pass but which stands as a powerful lure generating faith, love, and hope.

There are too many other verses which support the sound Biblical principle that Baptism coupled with Faith, Repentance and Belief are essential for Salvation.

Is there an eschatology which can take into account both the biblical record and the deepest insights of our faith?

He explores four doctrines the affirmation of which define «boundaries» of Christian faith: sin and salvation, biblical revelation, the Trinity, Christology, and then describes the ethical outgrowth of accepting these doctrines: piety, polity, policy and program.

It remains true however that the civil rights movement has written a new chapter in the possibilities of a social and political strategy which involves a commitment to a love which has elements both of humanitarian universalism and the will to reconciliation found in the biblical faith.

Almost as if in direct reply to Screwtape, Daniel Day Williams asserts that historical biblical criticism is essential to prevent «faith from taking flight from history and creating a picture of the Christian revelation which distorts historical fact» (SFL 156f).

Without exposure to practices that help people develop a solid biblical and theological foundation and which encourage them to develop their capacities to think ethically and theologically, the unschooled mind of the child will pull Christian communities and individuals toward simplistic understandings of the faith.

(We are speaking here of the formal theology of revelation and not of the concrete life of faith in which, at least to some degree, the theme of promise remained alive, though not always in the biblical sense.)

More especially, it has to do with the enterprise known as «de-mythologization», in relation to what the father of that enterprise calls existenzialinterpretation of the biblical material and most importantly of the material that has to do with the kerygma or the Christian gospel to which faith is a response.

The effort to maintain the biblical assertion without consigning most of humanity to perdition has developed a number of arguments, two of which George Sumner calls implicit faith and prospective salvation.

What guides the recent interest in «biblical storytelling» is the conviction that since Biblical literature existed as oral traditions which were then put into script, it was intended to be spoken in the faith commbiblical storytelling» is the conviction that since Biblical literature existed as oral traditions which were then put into script, it was intended to be spoken in the faith commBiblical literature existed as oral traditions which were then put into script, it was intended to be spoken in the faith communities.

When a Lutheran and a Catholic each talk of faith, does each define the word by some comprehensive abstract system, or by the complex associations the word has in a great range of shared biblical texts, such as Romans 1 with its talk of faith as that by which we live, I Corinthians 13 with its association of faith with hope and love, and Hebrews 11 with its definition of faith as assurance and conviction?

Furthermore, modern biblical scholarship has fully demonstrated the chasm which exists between the faith of the historic Church and its biblical ground, a chasm created by the entrance of the Church into history.

Your faith is not biblical which makes you correct that the majority of people in the world share it with you.

It is important to add that in the tradition of biblical faith, historical revelation, which is the self - disclosure of God in history, is never deemed to inhere simply in the event as event, but also in the interpretation of the event.

In the biblical faith, which in multiple ways affirms that «the earth is the LORD»S and the fulness thereof» (Ps.

The Church Fathers worked out the synthesis of biblical faith and Greek metaphysics which has been the foundation of most Christian theology to the present day.

There is a scene, for example, in which Annie is chastised and harshly punished by a pastor for believing in dinosaurs; that is a frequent but false charge made by evolutionist critics of biblical creationists even today: that many Christians believe that dinosaurs never existed and that God may have placed their bones in the ground to «test their faith.»

Blind faith, virgin birth, crucifixion — nothing is sacred in this epic send - up of ancient times, which draws on the cornball biblical blockbusters of the 1950s to lampoon celebrity culture in any era.

«It is part of TWU's Christian philosophy of education, which integrates academic learning, spiritual formation and moral character development in a manner consistent with TWU's view of biblical faith.»

As such, many religious people have altered their interpretation of biblical scripture or have adapted their faith to fit with the reality in which we currently live.