Sentences with phrase «biblical study of life»

Not exact matches

In the light of such support from Biblical study and the analysis of the dynamics of capitalism, the call of the Living God to revolutionary commitment can not be silenced.

The United Church of Christ's study paper, Christian Faith and Economic Life (1987), for example, declares that the purpose of the church's political advocacy must be «to achieve the biblical concept of economic justice.»

With a number of fellow pastors who became lifelong friends, Rauschenbusch studied, read, talked, debated and plumbed the new social theories of the day, especially those of the non-Marxist socialists whom John C. Cort has recently traced in Christian Socialism (Orbis, 1988) The pastors wove these theories together with biblical themes to form» «Christian Sociology,» a hermeneutic of social history that allowed them to see the power of God's kingdom being actualized through the democratization of the economic system (see James T. Johnson, editor, The Bible in American Law, Politics and Rhetoric [Scholars Press, 1985]-RRB- They pledged themselves to new efforts to make the spirit of Christianity the core of social renewal at a time when agricultural - village life was breaking down and urban - cosmopolitan patterns were not yet fully formed.

Mission Study or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundatStudy or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundatstudy of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundations.

As the old models of biblical study break down, Gary - along with his former colleague at Harvard, Jon Levenson - has been at the forefront of efforts to rethink the relations between the historical - critical project and the living realities of contemporary Christian and Jewish faith.

The first two sections in themselves offer a useful historical overview of the developments in biblical criticism and the third section offers numerous insights into the theology of St John and the life of the primitive Church while the whole work together could help usher in some long - awaited commonsense in New Testament studies.

That they bring us, indeed, not Jesus «as he was» in some simple objective sense, but Jesus as he was remembered and therefore to some extent interpreted, in the generations immediately following his life is one of the surest results of biblical study over many decades.

We may go further and say that in the light of contemporary biblical study and of the knowledge of the world in which we live, the traditional, restricted view of resurrection is seriously defective.

In order to explore deeper what it means to live, confess and act, «according to the Scriptures» as Christians, Churches and a Council of Churches, the World Council of Churches established a portfolio of Biblical Studies in 1971.

It seems impossible also to organize a genuine course of study including the Biblical disciplines, church history, theology, the theory and practice of worship, preaching, and education on other grounds than those of habit and expediency unless there is clarity about the place of these studies and acts in the life of the Church.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

These studies, extracting the differentiation of the parts, and astounded nevertheless by the historical fact that there has been discernible unity transcending them in the mind and life of the church, have thrust into the foreground a fresh interest in the unity of the biblical tradition, and in the doctrine of the church.

What is striking is that reflection coming out of life experience and Biblical study in communities that have taken for granted the reality of God converge so far with the ideas of God that come from those who have wrestled with, and proposed alternatives to, the dominant philosophical views.

I studied the lives and times of the biblical authors to help me know what they were saying in their day so I could better apply it to my own.

(See my «The Spiritual Christ,» Journal of Biblical Literature 54:1 - 15; also the «Note on Christology» in my Frontiers of Christian Thinking (1935), and my essay, The Significance of Critical Study of the Gospels for Religious Thought Today,» in the volume presented to Professor Harris Franklin Rall, Theology and Modern Life, ed.

Biblical studies oriented to theological questions about the nature and criteria of adequacy of congregations» common life are central to study of congregations as characterized by distinctive social space.

Accordingly «the method of such study consists of intensive participation in the life of the Biblical, historical and contemporary churches in their encounters with God and interactions with the «world»».

It may be an arrangement that factors out different aspects of the school's common life to the reign of each model of excellent schooling: the research university model may reign for faculty, for example, or for faculty in certain fields (say, church history, or biblical studies) but not in others (say, practical theology), while paideia reigns as the model for students, or only for students with a declared vocation to ordained ministry (so that other students aspiring to graduate school are free to attempt to meet standards set by the research university model); or research university values may be celebrated in relation to the school's official «academic» program, including both classroom expectations and the selection and rewarding of faculty, while the school's extracurricular life is shaped by commitments coming from the model provided by paideia so that, for example, common worship is made central to their common life and a high premium is placed on the school being a residential community.

American Catholic history may not be so booming a discipline as biblical studies or medical ethics, but even the most cursory survey of the American Catholic Studies Newsletter (published by the Cushwa Center for the study of American Catholicism at the University of Notre Dame, itself an institutional expression of the growth of the field) reveals an extraordinary breadth of research, ranging from classic institutional histories and biographies of key figures to the new social history, with its emphases on patterns of community, spirituality, family life, and edustudies or medical ethics, but even the most cursory survey of the American Catholic Studies Newsletter (published by the Cushwa Center for the study of American Catholicism at the University of Notre Dame, itself an institutional expression of the growth of the field) reveals an extraordinary breadth of research, ranging from classic institutional histories and biographies of key figures to the new social history, with its emphases on patterns of community, spirituality, family life, and eduStudies Newsletter (published by the Cushwa Center for the study of American Catholicism at the University of Notre Dame, itself an institutional expression of the growth of the field) reveals an extraordinary breadth of research, ranging from classic institutional histories and biographies of key figures to the new social history, with its emphases on patterns of community, spirituality, family life, and education.

But Biblical studies are in essence participation in the life of the Biblical communities that found their source and their focus in God.

But whatever convenience and expediency require about the way in which the unity of theological study be broken up into manageable parts, the first requirements laid on all the specialists in the community seem to be: that their intellectual participation in the life of the Biblical, the historic and the contemporary Church always have in view the common theological object — God and man in their interrelations; and that it always be carried on in acute awareness of the «world» in which the Church has been assigned its task.

Under the influence of theories of progress or decline or development in history such study has frequently been carried on for the purpose of explaining the differences between Biblical and modern life before God.

Our hope is to teach: theologically rich, gospel - centered content, sound exegesis, biblical application for everyday life to encourage women to know and enjoy God through a right study of the Word.

Our hope is to teach: theologically rich, gospel - centered content, sound exegesis, biblical application for everyday life to encourage women to know and enjoy God through a right study of the Word.

Our hope is to teach: theologically rich, gospel - centered content, sound exegesis, biblical application for everyday life to encourage women to know and enjoy God through a right study of the Word.

Our hope is to teach: theologically rich, gospel - centered content, sound exegesis, biblical application for everyday life to encourage women to know and enjoy God through a right study of the Word.