Sentences with phrase «biblical language by»

Or do we reach the true meaning of Biblical language by passing through a process of secularization that stills all human language about God, thereby allowing man to respond passively in faith to the full and final language of God?

Simple reassertions of biblical language by themselves have often proved inadequate.

Not exact matches

Please list your credentials as an expert in the original languages to validate your disapproval of the work done by dozens of BIBLICAL SCHOLARS who created the English Bibles.

Nevertheless, the paper is essentially guided by the language of the 1985 Vatican statement in which «Christians are asked to understand the religious ties [of Jews to the land of Israel] that have deep biblical roots.

The variety of voices is heightened by the different dialogue styles Paton uses: the lyric, almost biblical way he renders the Zulu dialect; the cliché - ridden language of the commercially oriented, English - speaking community; the chanting rhythms and repetition of the native «chorus»; the clear, logical, terse style of the educated black priest who helps Kumalo find Absalom; the cynical, humorous tone of chapter 23, a satire on justice.

Let me start by setting aside the word «sacrament» itself, because such language isn't Biblical.

By this «in - mythologizing,» there is the possibility of penetration into the reality which the ancient cosmology and the mythology used by the biblical writers was attempting to state in language appropriate to their timBy this «in - mythologizing,» there is the possibility of penetration into the reality which the ancient cosmology and the mythology used by the biblical writers was attempting to state in language appropriate to their timby the biblical writers was attempting to state in language appropriate to their time.

Note the careful language inspired by, not an actual retelling or exegetical representation of the biblical text.

Christianly speaking, one grows conceptually by having one's abilities and capacities in relation to language — and therewith to ritual action, normative patterns of behavior, exemplary persons, music, art, etc. disciplined by just these biblical narratives.

The immediate awareness of the Holy, the mysterium tremendum, ecstatic participation in the Sacred: this is language he can understand and with which he can identify, as is evidenced by his first book, Oriental Mysticism and Biblical Eschatology.

He spoke a biblical and democratic language that could rally the nation to look beyond the anger and suffering brought on by civil war.

The biblical analogy for today's Church is the Tower of Bable, a construction that aims at the heavens but that is impeded by a confusion over language.

In «Myth and Truth» he maintains that the truth of mythical utterances can be shown only by restating them in nonmythical terms.113 Yet adequately to demythologize Christian myths will require not just any nonmythological language but one, such as process philosophy provides, which can do justice to the biblical view of God.

First, it is interesting that in the fourth century, the road to Constantinople in 381 is not paved by blunt appeals to church authority but by extensive wrestling over biblical texts and fine - tooling of extra-biblical language (most notably the term «hypostasis») in an attempt to establish which exegetical claims made sense of Scripture as a whole and which fell short.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

So, in the biblical account the tower of Babel was destroyed by God as judgement about them and then confusing them with giving them different languages so they didn't understand each there for making it impossible to work together to build another tower.

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

«New Feminism» avoids the problem by taking the metaphysical language of the tradition — supposing it to be a clear exposition of the biblical complementarity of Christ and the Church — and giving the terms new meanings.

We may laugh at these examples or dismiss them silly, but the biblical language employed in these contexts is actually pretty strong: eating shellfish is an abomination, a bare head is a disgrace, gossips will not inherit the kingdom of God, careless words are punishable by hell, guys who leer at women should gouge out their eyes.

Male interpreters have explored and exploited male language to articulate theology, the Church, Synagogue and academy and to instruct human beings who they are, what roles they should play and how they should behave.20 A critique of traditional biblical hermeneutics was brought forward by Elizabeth Schussler Fiorenza.

During the primaries Mondale steered clear of explicitly biblical moral language, leaving to Jesse Jackson prophetic exhortations to «feed the hungry, save the children,» pursue peace, and «restore the conscience of this nation,» lest we be punished by a just God.

What literary critics and biblical scholars share, according to the editors of The Literary Guide, is not so much an interest in the referential qualities of the biblical texts as an interest in their internal relationships, particularly as these relationships are controlled by language.

This error is, in fact induced by Biblical language that uses allegory and metaphor to draw shape to metaphysical realities.

It seems to me that Evans leaves us with this dilemma: one must have a biblical onlook in order for Jesus Christ to provide a basis for self - involving language; one can not gain this biblical onlook by exposure to God or Jesus outside this biblical onlook; therefore, unless there is already a biblical onlook there is no basis for Christian teaching.

In response to the questions of the learners, the teacher may join in the search by sharing the biblical onlook, which may need to be established by careful Bible study, including attention to the Bible's use of language.

Catholics have not used the language of primordiurn much because they see biblical history within the tradition and the tradition within history, but the conservatives are often primitive in their views about origins of episcopacy and papacy, and contemporary moderates often try to settle things by going back to biblical accounts of early ministry and communal life.

Nonetheless, he reiterated his belief that the biblical stories of the world's creation «are true in the spiritual sense and that they are written by human beings in the language of the time.»

If you're familiar with the biblical story of the tower of Babel, you may recall that the attempt of humanity to do such a thing resulted in their language being garbled by God.

The Prison Fellowship, founded by Chuck Colson, draws on Biblical language of forgiveness to support a dramatic narrowing of collateral consequences.