Sentences with phrase «biblical meaning for»

Not exact matches

Biblical law offers a means for limiting the ravages of the disease of avarice, and as a result it is the Church, not economists, that must lead in offering the corrective.

For at least a decade and a half before the appointment of Tietjen to the presidency of Concordia Seminary, some of its faculty had begun to turn away from such understandings — though without claiming that this turn meant giving up biblical inerrancy.

«Biblical» means that you consulted men that thought the earth was flat for their wisdom.

-- there is no «price» (again American Christian reference, not biblical); «his agents»: if you mean the Holy Spirit and / or Christ then since those are God then it's just the worship of God because you DESIRE to worship Him not as if there was anything any of us could offer that would be reciprocal for Christ's sacrifice.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

The name: «Jesus», is very often used as a name for boys, and it is closer to being more Biblical, it means: «Yahweh (God's name) is salvation».

God intimately chose His people, and this foreknowing is the foundation of His predestination, so if we were to translate the Biblical meaning of foreknowledge into Romans 8:29 it would read like this, «For those whom God intimately set His affection upon beforehand, He also predestined...» And this meaning is in sync with the rest of the Bible.

Two comments.One, the atheist / materialist claims that he / she... «Did «nt believe in free will»... O.K.Should we take that to mean some mindless, heretofore unknown force apllied those words in your behalf?Did someone put the proverbial «gun to your head «and force you to post your comments?we await you presumably forced answer with bated breath.Two.As for Mr.Gingrich, beware.Politics aside, the one question yet remains for Calista: How did you, a professed «devout «Roman Catholic, carry on a 6 - year affair with a man you knew was married?How does that square with the Biblical prohibition against committing adultery?Oh wait!I know!As a «devout «Roman Catholic you can sin with impunity; just go to your priest, say a couple of «hail Marys and Our Fathers», ask the priest to bless your sinning, and resume.Of course!I had forgetton how easily Catholics excuse their trangressions (ex opere operato, anyone).

The biblical word says the government shall rest on his shoulders, which means that the love, respect and kindness the bible breathes i life should always serve as inspiration for our laws, Which indeed it does in every major democracy.

The same could be said for saying «Bible» whicfh isn't biblical whatever that means.

Certainly Equiano became an eloquent critic of slavery; nevertheless, for him, Noll writes, biblical religion meant «the nearly total application of Scripture to the liberating effect of the Christian gospel for the individual person.»

Traditionally the term was used primarily for exegesis of the Bible; however, in contemporary usage it has broadened to mean a critical explanation of any text, and the term «Biblical exegesis» is used for greater specificity.

Responding to atheism, understanding genetics, and considering what evolution means for biblical interpretation.

Sarah Bessey clearly, passionately and faithfully explains why her Christian faith means she has to be a feminist, and offers a profoundly moving call to action for us all to grow into full Biblical personhood.»

This is meant to set the stage for Chapter 6, which discusses the Enlightenment and the profound effect it has had on modern - day assumptions (and debates) regarding the Bible and biblical interpretation.

I suspected I'd get a little pushback from fellow Christians who hold a complementarian perspective on gender, (a position that requires women to submit to male leadership in the home and church, and often appeals to «biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about things like the Greco Roman household codes found in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own culture, and about what we really mean when we talk about «biblical womanhood» — all issues I address quite seriously in the book, but which have yet to be engaged by complementarian critics.

But the Biblical concept of prayer, as practiced by Christ Himself as a model for us, is to seek and obtain God's will, and they pray for God's will to be done (even if that means going to the cross).

For dummies like yourself «Humans were made stupid is not biblical» means «GOD DID NOT MAKE HUMANS STUPID THEY HAD THE BRAINS TO DECIDE JUST AS THEY DO NOW».

Yet the early Church itself, when it departed from biblical idiom at the Council of Nicea and used for theological purposes a non-biblical word, homo - ousion, as the guarantor of true biblical meaning, gave Christians in later days a charter for translation — provided always that it is the gospel, its setting and its significance, that we are translating, and not some bright and novel ideas of our own.

And in a way meditation on biblical material is just that: after all the other «senses» have been exhausted, there is the imaginative approach that will make it possible for the reader to grasp the big meaning of what he is reading.

This is significant not only because it is a biblical text, but because it seems for her to sum up in a decisive way the meaning of her self - discovery.

In Nehemiah 8, does Ezra provide us with a biblical model for preaching when he reads from the law and explained the meaning?

A reading of scripture refreshed by appropriate scholarship: «Biblical scholarship is a great gift of God to the church, aiding it in its task of going ever deeper into the meaning of scripture and so being refreshed and energized for the tasks to which we are called in and for the world,» says Wright.

Growing up I learned that the biblical creation narrative is meant to be a scientific explanation for how the world came to be, that the earth is 6,000 years old, and that evolutionary theory is a bogus idea invented by godless scientists.

This means that through the internal creativity of the biblical perspective, joined with the modern historical consciousness which it helped to create, a new possibility has been opened up for reconceiving the meaning of God's being in relation to time and history.

The biblical scholar who hopes to gain the layperson's ear can not avoid the question, «What does it mean for me?»

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

Such a proposal in no way invalidates the search for doctrinal forms that are consistent with the substance of the biblical revelation; it merely means that their discovery will constitute but a halfway house rather than the journey's destination itself These doctrinal forms will then have to be adapted to and translated in terms of the assumptions and norms of the American situation in such a way that the Word of God is preserved in its integrity but affirmed in its contemporaneity.

The biblical scholar can not avoid the question, «What does it mean for me?»

In the biblical documents, the prophetic motif clearly dominates the apocalyptic (which is one good reason for not buying into the current trend to elide the former into the latter), which means that hope characterizes the Christian stance toward life.

Biblical literalism is a powerful force today; it tends to imprison people in attitudes that were suitable enough when science and technology were little dreamt of but which fail to illuminate a society in which, for instance, it is desirable, because of the effects of modern hygiene on death rates, for women to bear, on the average, perhaps a third as many infants as were appropriate two or three thousand or even two hundred years ago, a society in which war might mean something like the end of the species, or at least vastly closer to that than any war of the past could be.

In biblical terms this means: Call no man your father, for you are all brothers.

As for the area of creation and science, has not reason compelled us to abandon the referential meaning of the biblical texts in Genesis and forced us to treat them in a theological and even mythological way?

«13 Gerhard von Rad recalls with approval the suggestion of the Jewish biblical scholar Franz Rosenzweig: we ought no longer to think of the symbol R as standing for Redactor but rather, for Rab benu, which means, in Hebrew, our master»; since for the final form in which we receive the work, we are indebted to him and to his interpretation.14 His was the same historical perspective which gave rise to this prayer:

(3) Biblical narratives must be evaluated by biblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approveBiblical narratives must be evaluated by biblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approvebiblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approve it too.

This fact just does not fit with the biblical version of earths history or the account of Adam which means there was no «first man» and no inherrited sin and thus no need for a savior or a ransom sacrafice.

In our search for America's myth of origin we have considered the function the new continent served in the European consciousness and the way in which biblical themes, particularly as heightened by the Reformation, shaped its meaning.

That doesn't mean it isn't your choice, and it's not my job to make your choices, if you believe you can make the best decisions for yourself, and you don't need God, that is your God given right after all, God gave you that right, to make your own decisions with a free will, for you to decide upon what is good or bad as laid out in Biblical principles (as a matter of fact historicly).

For the actuality of the faith of Biblical and post-Biblical Judaism and also for the Jesus of the Sermon on the Mount, fulfillment of the Torah means to extend the hearing of the Word to the whole dimension of human existenFor the actuality of the faith of Biblical and post-Biblical Judaism and also for the Jesus of the Sermon on the Mount, fulfillment of the Torah means to extend the hearing of the Word to the whole dimension of human existenfor the Jesus of the Sermon on the Mount, fulfillment of the Torah means to extend the hearing of the Word to the whole dimension of human existence.

Theology, if it is to explore adequately the meaning of play and its relation to the sacred, must «study the various biblical traditions and engage in the systematic hermeneutical task of appropriating the meaning of the biblical message for today's world.

Perhaps the laughter of Abraham, which turned from cynical to celebratory when his son Isaac was born (the name means «He [God] laughs») would prove a more fruitful source for a biblical theology of play (Gen. 21).

If the Hebrews were, in fact, a «serious people» who viewed leisure as «folly» or at best an «impromptu» respite, then the «systematic hermeneutical task of appropriating the meaning of the biblical message [concerning play] for today's world» would be difficult, if not impossible.

Howard looks at the overall picture in Scripture and finds a pattern in Biblical times that is meant for all.times.

The sermon would be open - ended — but not entirely, for it would point toward the preacher's own reading of the biblical text; the inductive sermon re-creates the process of discovery of meaning in the text.

for the first assists us in gaining a more adequate biblical basis for interpreting the meaning of our lives and the second helps us to maintain our intellectual integrity in the face of our knowledge in other fields.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

In the semantic parallelism, for example, that generally obtains between the two halves of a line of biblical verse, there is often an intensification of meaning accompanied by a miniature narrative development.

In fact, what he described concerning justice was a fruit of salvation, not salvation itself — for he isolated the biblical meaning of justice in the same way that he asserts «Christians» isolate the usage of salvation!

For an excellent introduction to the breadth of the meaning of shalom, see Donald E. Gowan, Shalom A Study of the Biblical Concept of Peace (1984), available from the Kerygma Program, 300 Mt. Lebanon Boulevard, Suite 205, Pittsburgh, PA 15234.