Sentences with phrase «biblical notion of»

Moltmann seeks to recapture the biblical notion of the future as the realm of divine transcendence.

The biblical notion of nations and languages or tongues needs to be understood positively as it is amply demonstrated in the Bible:

I don't buy into your biblical notion of sin, so the simple answer, that I'm sure you will take out of content, is no they are not sins or sinful.

The setting itself gives the tone for this authoritative teaching: while Luke's account of the sermon takes place on the plain, Matthew has Jesus up a mountain, thus evoking the biblical notion of mountain as a place of divine revelation, and Mount Sinai in particular as the place where God's will for his people Israel was revealed.

Even though this approach highlighted the «speaking» of God, it was still largely uninformed by, and should not be confused with, the biblical notion of «God's word.»

But what about the biblical notion of a final consummation in complete victory is finally and permanently won over the powers of evil?

In part 3 he applied the biblical notion of the self he had developed in part 1 to the current social and political order.

Not exact matches

Virtually all those who bandy about the word «biblical» cherry - pick verses to substantiate a preconceived notion instead of dealing with it in context.

Some people don't like the notion of a universe forming from quantum foam, but, instead, would much rather imagine a god forming the universe, which is why we have thousands of creation myths, including the two biblical ones, the one written by the Priestly Source in Genesis 1 and the older creation myth written by the Jahwist in Genesis 2, which borrow from older Sumerian mythology.

Some people don't like the notion of a universe forming from quantum foam, but, instead, would much rather imagine a god forming the universe, which is why we have thousands of creation myths, including the two biblical ones, the one written by the Priestly Source in Genesis 1 and the older creation myth written by the Jahwist in Genesis 2, myths which borrow from older Sumerian mythology.

Somewhere along the way, we've allowed the notion of social entertaining to hijack the true heart of biblical hospitality.

How it turned out can be seen to have corrupted essential elements of the biblical vision, especially the central notion of a dynamic, living deity for whom love is at the core of divine manifestations of power.

This notion could be interpreted to include the scientific and philosophical wisdom which would then be integrated with biblical wisdom in an inclusive theology, although this interpretation is in tension with the flat assertion that reason is «not itself a source of theology.»

[It should be noted here that complementarian notions of manhood and womanhood tend to be based on culturally — influenced stereotypes, many of which project idealized notions of the post-industrial revolution nuclear family onto biblical texts rather than taking those texts on their own terms — a topic we've discussed at length in the past and will continued to discuss in the future.]

To speak specifically on this point, the fact that form and relationship have been restored to the current image of man, both in the new metaphysics and in the sciences of man, enables us to be more understanding in our anthropology of what is being conveyed in such historically biblical notions as the Covenant and the Imago Dei.

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

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.

It is the Biblical notion that miracles have ceased to be normal... This is not to say that God has stopped performing miracles, or that the Holy Spirit has stopped working, but only that the Apostolic miracles such as speaking in tongues, prophecy / revelation, and healings have ceased as a normative gift to individual believers: 1) The Holy Spirit's purpose in imparting the «sign gifts,» has expired 2) The sign gifts were given exclusively to the original Twelve Apostles, so that the sign gifts and Apostleship are inextricably linked 3) The gift of Apostleship no longer exists

His early work concentrated on linguistic issues, applying sophisticated notions of semantics to biblical Hebrew and the operations that biblical scholars perform, often naively, on the text.

The work of Catherine of Siena contains little of interest to add to our discussion with the singular and very important exception that she is in that select number of early voices to counsel the church to consider, in [118] its theology, what it means to take seriously the biblical notion that God is love.

Women are speaking with a new voice, a courageous voice which challenges many traditional assumptions — the most important is the challenge to the notion that women are required, by tradition and by the biblical heritage, to submit to all forms of inhuman treatment.

The first of these is made up of the evolutionary biologists themselves; the second consists of those who believe that evolution requires a materialist, and hence atheistic, interpretation (evolutionary materialism); the third group comprises the proponents of Intelligent Design Theory (IDT); and the fourth is the evolutionary theists, those who consider Darwinian evolution not only compatible with biblical faith, but an illuminating framework for arriving at a deeper understanding of God than is implied in the notion of a designer.

Suffice it to say here that Jewett provides strong evidence, by example, of the need to conjoin a notion of Biblical infallibility with an adequate method of interpretation.

Although» equality» is certainly an important standard of retributive justice that Scripture holds up, an inspection of the Biblical text reveals that «need» is the true locus of God's notion of social justice.

They have challenged the notion that the Biblical writers were men of their times in respect to history, cosmology, and physics, who wrote what they believed to be true but what is now known to be false.

The task of confronting the nonevangelical world over the issue of Biblical authority is being undercut by the desire to challenge fellow evangelicals» notions of inspiration What is distinctively evangelical needs again to be forcefully presented to the wider Christian community.

To biblical theologians and followers of Charles Hartshorne alike, the structures of purposiveness preclude the notions of classical perfection and of the God who, in his eternal completeness, lacks nothing.

What if took the notion of biblical womanhood literally to show how we all pick and choose when it comes to applying the Bible?

Willett, the more active writer, applied new scientific and historical methods to the study of the Bible and challenged traditional notions of biblical authority.

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.

Some background: Rachel Held Evans has made a career out of undermining fidelity to the teachings of Scripture by ridiculing simplistic or non-existent notions of biblical interpretation (hermeneutics), while practicing a flawed hermeneutic of her own that often seems to be little more than an extension of her own ideology.

Accepting the notion that biblical narratives are the product of many layers of oral tradition, they see scripture as paradigmatic of humanity's interpretation of the experience (there is no such thing as uninterpreted experience!)

But this notion presents a serious danger for the true meaning of any important text — biblical, literary or otherwise.

Rather than the positive - sum notion of biblical chosenness» «through you all the nations of the world will be blessed...»» the Nazis articulated a vision in which the very existence of the rival chosen people, the Jews, meant the certain death of the German people.

Robert Bellah has shown that American culture from its early beginnings has held two views in tension: on the one hand, the biblical understanding of community based on the notion of charity for all members, a community supported by public and private virtue; and, on the other hand, the utilitarian understanding that community is a neutral state which allows individuals to pursue the maximization of their self - interest.16.

The enormous exegetical ferment which has been engendered by recent decades of brilliant and notion - cracking biblical studies makes it quite impossible to derive schematically neat ideas about worship from the New Testament community.

Goetz insists that sentimental notions of divine love will not suffice as substitutes for careful explorations of the Biblical, theological and historical sources of our faith in God's love.

Finally, Whitehead's notion of God does seem to be an adequate way of understanding and explaining the biblical images of God, and perhaps it is even more suitable for this task than the God of Plato or Aristotle, Augustine or Thomas.

It shouldn't be surprising that apologists will defend biblical chattel slavery given they are equally willing to defend the slaughter of children and infants; completely disregarding any notion of judgment based on an exercise of free will, completely disregarding any notion of empathy for their suffering, and with complete rejection of any personal moral culpability in offering their various incarnations of a Nuremberg defense by placing their self - serving deference to perceived authority over any and all other moral considerations.

The notion that the only individual who is considered as «a man after God's own heart» all throughout the Word of God was a practicing homosexual (or was bisexual) is just silly and has absolutely no biblical ground.

Although the formal theological notion of revelation is not the subject of explicit discussion in the Scriptures, it is substantively present in the many shapes that God's promise takes in the biblical stories.

When taken together with the biblical motif of promise, the notion of a divine kenosis may provide for our own situation today a solid and compelling foundation for a fresh theology of revelation.

And so, by virtue of its having this character of prevenience, it is an indispensable notion for any theology that takes seriously the biblical theme of promise.

One of the most rewarding parts of my journey so far has been reexamining the stories of biblical women (and female saints) who consistently challenge and transcend our notions of «biblical womanhood.»

While King David and Paul and just about every biblical writer speaks extensively about the profound effects of sin on our lives, there's not as much Scriptural support as you might think for the notion of «total depravity» as is often explained by Christians.

I'm not one that adheres to the notion of «biblical womanhood» and sometimes, in Christian circles, this can leave me feeling a bit like «The Other.»

Third, if the forms of religious discourse are so pregnant with meaning, the notion of revelation may no longer be formulated in a uniform and monotonous fashion which we presuppose when we speak of the biblical revelation.

Whereas in the biblical notion, love that is not a component of resolve is not love at all.

That the biblical witness to God's power includes notions common to the religious environment of the day is widely recognized.

Brunner believed that this personalistic, existential notion of truth as encounter was a fruitful — and biblical — alternative to the liberalism and subjectivism of Schleiermacher and the intellectualistic objectivism found in traditional Roman Catholicism and orthodox Protestantism.