Sentences with phrase «christian interpretations»

Power point lesson covering Christian interpretations of the story of Adam and Eve and belief in original sin.

Christian interpretations of the human potential movement are in comfortable accord with such a point of view.

We have also seen that the traditional Christian interpretations of love have been largely influenced by one kind of philosophical thought about being.

The Birth of the Trinity: Jesus, God, and Spirit in New Testament and Early Christian Interpretations of the Old Testament by Matthew W. Bates, Oxford University Press, xii + 234 pp.

Differences between Muslim, Jewish and Christian interpretations of God are due to errors that crept into the other two faiths, Islam teaches.

Distorted Christian interpretations of «fulfillment» have had destructive consequences for meaningful dialogue.

But to accept Galileo's thesis, our 17th century forbearers would have had to reject 1600 years of traditional Christian interpretations of passages like Psalm 93:1, Ecclesiastes 1:5, and Joshua 10:12 - 14.

There are many Christian interpretations of the I - Thou philosophy.

By an amazing twist of hermeneutical skill, we Christians have learned to nod our heads at both Jewish and Christian interpretations of Scripture.

The vast majority of Christian interpretations don't have revocation.

that the task of the proletariat corresponds to the world - historical mission of the chosen people, that the redemptive and universal function of the most degraded class is conceived on the religious pattern of Cross and Resurrection, that the ultimate transformation of the realm of freedom corresponds to the transformation of the civitas Terrena into a civitas Dei, and that the whole process of history as outlined in the Communist Manifesto corresponds to the general scheme of the Jewish - Christian interpretation of history as providential advance toward a final goal.

For it is all too clear that at least some phases of the Christian interpretation reflect later Christian experience and speculation rather than the teaching of Jesus himself.

The first part of the same column deals with a topic that has recently become more prominent in the Christian interpretation of our scientific knowledge of the world, namely our experience of beauty.

It is a pity, therefore, that in chapter 6, «Irenaeus» Contribution to Early Christian Interpretation of the Song of Songs», by Karl Shuve, despite the fact that he does mention Hippolytus, no reference is made to Origen and Gregory of Nyssa, both of whom wrote extensively about the Song of Songs.

A traditional Christian interpretation, which I clearly stated in my post, is that we never reach full enlightenment until we reach heaven.

(Cf. Langdon Gilkey's Reaping the Whirlwind: A Christian Interpretation of History [Seabury, 1976].)

Christian interpretation since medieval times has assumed that this was repeating something about «angels» which we already knew and has therefore paid little further attention to those texts.

Altizer did not hide his indebtedness to Friedrich Nietzsche, and he probably came as close as possible to making a credibly Christian interpretation of the German philosopher.

That's your Christian interpretation.

We are not concerned here to consider the eventual result of this Pauline and early Christian interpretation of Jesus — the development of the doctrine of the triunity of God, with distinctions made between the eternal Father, the Word (or Son) as the «outgoing» of God in creation and redemption, and the Holy Spirit somewhat uncertainly added to round out the three-fold pattern in unity.

Although he can not acknowledge if for what it is, he does have some capacity to recognize the truth of the Christian interpretation when it is proclaimed to him.

St. Thomas Aquinas was also a «double - man», in that while he accepted and sought to develop a Christian interpretation of Aristotelian ideas in which Aristotle's «unmoved mover» was given priority over the relational view of God, at the same time in his own sermons, prayers, and occasionally throughout his writings there is the stress on exactly that relational view.

«67 This Christian interpretation rejects the criterion of rational intelligibility as the final court of appeal in both its Greek (historical events have no significance) and modern forms (history itself is redemptive).

The exilic motif is central to biblical religion, but it seems, especially in its Christian interpretation, to mean that we should move beyond the ensnarements of the physical cosmos.

Ratzinger comments that the great synthesis found in the traditional Christian interpretation, «would become problematic when historical consciousness developed rules of interpretation that made Patristic exegesis appear non-historical and so objectively indefensible».

It is remarkable that this simple fact of human life fits in so closely with the pattern of the Christian interpretation of existence — so remarkable that we may be pardoned if we believe that it is not really accidental at all, but providential.

The Christian interpretation of man's pilgrimage in time can not be put into a simple parallelism with these political philosophies.

As Ratzinger has noted: The triumph of historical - critical exegesis seemed to sound the death knell for the Christian interpretation of the Old Testament initiated by the New Testament itself.

A.Losev rightly claims that Solovyev's ontological doctrine can be easily attacked from the standpoint of the orthodox Christian interpretation of these problems.

But Gloege points out that there is evidence in the Jewish Targum, 21 which «shows that Jesus» resurrection «on the third day» was regarded as the fulfillment of Hosea's prophecy by Christians at a very early date; it erased the precise chronological reference «after two days» and «on the third day» and replaced them by the more general phrases «in the days of consolation» and «on the day of resurrection», in order to exclude the Christian interpretation.»

The modern experience of being shocked by the pluralism of the global village is the usual explanation for interest in world religions, and the search for a place for them in Christian interpretation.

You're forgetting the part where the rest of the country does not need to be held back by Christian interpretation of American laws.

Let us examine then two of the most powerful statements of it, those of Bishop Anders Nygren and of Reinhold Niebuhr, for I believe them to be in error and that error underlies much of the distortion in the Christian interpretation of man's predicament into which we are being led.

We must see the problem of human progress from a Christian interpretation, recognizing that it is not so simple a problem as romantic idealism made it, nor yet so simple as the present somewhat contemptuous rejections of it suggest.

The Christian interpretation of Christ did not merely use history; It grew inevitably out of history and is therefore itself of the very stuff of history.

These facts are not deducible from the Christian interpretation of human life.

On the other hand, Mark's use of the term «Son of Man» owes nothing to Paul — since Paul does not use it — but is centered in the early Christian interpretation of the Son of Man vision of Daniel 7.

When we give a Christian interpretation of that decision, and speak of personal faith in God who has revealed himself through a personal life, we go beyond what psychological analysis can require, but we are speaking relevantly to the very search which psychological therapy involves.

This is the central problem for every Christian interpretation of love, and it underlies all the special ethical questions such as those dealing with the sexual life, with the struggle for justice, and the intellectual life which we are to consider in later chapters.

Neuhaus criticizes the NAB for rendering Genesis 1:1 - 3, «In the beginning, when God created the heavens and the earth,» rather than «In the beginning God created the heavens and the earth,» on the grounds that much Christian interpretation presupposes the latter translation.

As I wrote, Christian interpretation does have a legitimate bearing on translation.

He will also reject a situation ethics given a Christian interpretation, as being the denial of a genuine philosophy of essential natures and even more as being unbiblical.

But from the point of view of process theology, the need now is to renew the Christian interpretation of history without presupposing a fulfilling End.

A Christian interpretation.

I'm not even sure if the modern western christian interpretation of hell, with its simplistic and narrowed down explanations of the various descriptions of afterlife and godless state, even make much sense to me!

Bill — Telling us what you believe based on a modern - day born again Christian interpretation does not make you right.

Thus, the Jewish interpretation of Christianity is at odds with the Christian interpretation of Judaism.

Baldwin's comparison of the sale of Joseph to other examples of suffering servants (Isaiah 53: 3 - 6; Zechariah 11:12 - 13, 13:7 - 9) echoes some of the typology used in early Christian interpretation and it is good not to overlook this part of the history of exegesis.

This is hardly a Christian interpretation; in fact, it reads like a Protestant caricature of Catholicism.

But an apparently inescapable paradox in this conversation is that positive doctrinal affirmations about other religions require, in their very nature, as definitive a Christian interpretation of that religion as do negative ones.