Sentences with phrase «biblical teachings into»

As a university with Christian values, Cairn's online master's programs incorporate Biblical teachings into the fabric of education.

The «wrong» kind of Christian is one who fails to translate Biblical teaching into every day issues of justice.

Not exact matches

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

And to say that Biblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and abiblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and apostles.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

To rush biblical statements into this arena, as though they were of the same order as Charles Darwin's Origin of Species or Stephen Jay Gould's The Panda's Thumb, or as though scientific conclusions could be drawn from them, is to be very confused about what it is the Genesis materials are teaching.

I was 21 or 22 when I began questioning what I'd been taught about what constituted «biblical» politics, «biblical» marriage, and «biblical» womanhood, and wondering if it was wise, or even possible, to reduce the Bible into an adjective.

It is because the biblical teaching about the kingdom of God promises joy, contentment, and significance to those who live under the rule and reign of God that the invitation to enter into the kingdom by faith in Jesus Christ has such persuasive power.

I'm very well versed in biblical teachings and could give a substantial rant into the ridiculousness of believing the nonsense.

The word doctrine is therefore being used in a way that is flexible enough to accommodate the variety of biblical teaching on these and other subjects as well as the factor of development in some themes as we move from the Old Testament into the New Testament.

Hum, just thinking, maybe he does not teach his folks to put into practice biblical love, mercy, grace, helps, etc..

It would exercise some of the same freedom which Paul's and the other NT letters do when they refrain from any nostalgic attempts to play Galilee into their theology by transforming the teaching of Jesus» earthly ministry into a system of theology and ethics [Krister Stendahl: «Biblical Theology, Contemporary,» Interpreter's Dictionary of the Bible (Abingdon, 1962), I, 428].

Rigorous use of biblical criticism prevents psychologizing and allegorizing, insofar as the attempt is made to recover what Jesus actually taught and how the church in fact interpreted his teaching, and only then to inquire into its psycho - social and symbolic meaning, both for Jesus and the church, and for us today.

If we can respectfully acknowledge that a majority of todays» generation of believers are taught into the faith by their parents, we reluctantly must conclude that the theology base of * a lot * of these believers is not upon careful reflection and personal choice upon the fervent divulgence of the Scriptures, but rather a hodge - podge compilation of «feel good» thoughts that have no biblical or moral grounding other than vague references.

When we allow Church teaching and biblical proclamation to share in a common claim to truth, the obvious differences, the puzzling divergences, and the unexpected harmonies will naturally compel our minds and draw us into elaborate arguments that interweave theological and biblical analysis.

I firmly believe that most Christians in the United States, despite the reports of our vast biblical illiteracy, know enough of the Bible and what it teaches that it would take at least a year to put into practice what we already know.

This type of family therapy is usually referred to as Christian family therapy because it often incorporates Christian theological teachings, prayer, and Biblical scriptures into the therapeutic process.