Sentences with phrase «about scriptural»

«So when God called me into ministry, I suddenly was thrust into discussions and reflections about scriptural tensions regarding women in ministry.

Too much debate about scriptural authority has had the form of people hitting one another with locked suitcases.

Following the law and debating about scriptural definitions, but doing nothing to help all the people that flocked to Jesus for the help they needed.

Misleading Uses Of Scripture Th is impression is reinforced by some diocesan schemes designed for use by small discussion groups in parishes, which encourage debate about scriptural passages without any doctrinal framework or guidance.

In a modest eighty - seven pages (followed by Appendices on liturgical colours, vestments, objects used in worship, and the use of Latin in the liturgy), Rev. Peter Stravinskas covers every detail of the Mass from the Entrance to the Concluding Rites with facts and explanations, often surprising, about the Scriptural origins and contemporary celebration of the Eucharistic liturgy.

Not exact matches

Seriously, Get Real, if you are going to engage in scriptural interpretation you might want to do some reading about the historical - critical method of interpretation.

All the nonsense about marrying one's pets is an absurd diversionary tactic that I can only assume you engage in because you can not win an honest discussion on the ethics of the issue and / or the scriptural case for your view.

In your twenties, you always hear that Tennyson quote, ««Tis better to have loved and lost than never to have loved at all,» tossed about like it's Scriptural.

I don't know about the rest of you, but I don't consider that sort of thing as a sound basis for deciding difficult questions when we have actual scriptural evidence to use instead.

The truths of Genesis 6 - 8 (and especially 6:7, 13, 17; 7:23) can be understood differently when we grasp the Scriptural and cultural contexts in which these texts were written, what other Old Testament authors had to say about the flood, and also what the Apostle Peter writes about it in his second letter.

Of course the Christian college should have some place in its structure where Jesus and his human - ness can be presented in the Scriptural context with its cultural implications, to those who wish to learn about him.

And again, while there is a lot of freedom and liberty here, we are talking about keeping it Scriptural, and so I have found that by far, the best thing I can do is use Scripture.

While in some ways this is a new and unfamiliar way of thinking about God, it is consistent with one key part of the scriptural tradition: in the Bible, God is the one who makes things new.

Whenever he found his speech growing too modern — which was about every sentence or two — he ladled in a few such Scriptural phrases as «exceeding sore,» «and it came to pass,» etc., and made things satisfactory again.

That is, authentic as Scriptural text, there being no doubt about its being authentically wise.

On your list in the right hand column about «Abundant Life» are not scriptural, they are man's way to God, man's works.

Indeed, he goes out of his way to show that, given certain assumptions about the ahistorical nature of the Bible, Darbyite premillennialism arose in a natural, even logical way from the scriptural text.

Eckhart's preaching is deeply scriptural in that sense, and in fact he says at the end of his Commentary on John that you have to speak excessively when you preach or talk about scripture because scripture speaks excessively — that's the nature of speaking about God.

Yet argument over those points has clouded other scriptural claims about Mary.

In addition to that I would add that when one begins to think thoroughly about the idea that women should not teach scripture most (if not all) churches will have some sort of gaping hole that they have incorporated into their belief regarding this that has absolutely no scriptural foundation — not to mention they typically fail to confront the contradictions in scripture regarding women in leadership.

Just as metaphors about shepherds and mustard seeds require some mental agility in a post-agrarian society, Scriptural references to «the least among us» and «feeding the hungry» fail to resonate when we live in suburban cocoons.

Summarizing Lewis, (and referencing Scriptural passages such as 1 Corinthians 4:5, 2 Corinthians 10:18, Romans 2:29, John 5:44, and 1 Peter 1:7), Wesley writes that «pondering this future glory... has implications for how we think about our lives now.

Some of my friends from Islam get upset when I say I'm offended by their scriptural verses about killing, enslaving, or force conversion of all the people of the book (Jews and Christians) & general religious intolerance displayed.

Landry regularly raises questions about what difference the scriptural text makes to the hearers as a community and constantly envisions how the congregation can react corporately to the implications of the Word in Scripture.

Cyprian, having made the point about water and baptism, goes on to look at further scriptural examples, including merging Isaiah 48:21 with John 19:34, to make the point that water from the split rock indicates Christ, «who is the rock, is split open during His passion by a blow from a lance.»

In a rather exhaustive eighty - page subject index for the Institutes, one finds Calvin writing about divine love only in four paragraphs.52 In four columns of citations concerning «Christ,» only a single one involves love, God's loving act in Christ.53 And at no point in his extensive scriptural references did Calvin even deal at all with 1 John 4:8, 16.

Conservative evangelicals are also selective, paying little attention to the scriptural imperatives about things like debt forgiveness, social justice, care for the poor, and economic injustice.

In the case of religions, doctrinal, ritualistic, and scriptural limits are necessary to protect the information about ultimate questions that they each consider important enough to pass on to the next generation of believers.

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.

Asked for his scriptural authority, Thomas Aquinas would have cited Paul's remark about the law that is written even on the hearts of the gentiles.

It is hard to read because it contains a lot of the Scriptural backgrounds and exegetical research for what is written about in the other two books.

To take a single example, last year I had the privilege of participating in one of these schools in a small university town, where in a parish of about one thousand members over two hundred persons (including a goodly number of interested «enquirers» who had heard of the program through a carefully planned advertising campaign) attended eight night sessions, held from eight until ten o'clock, with a choice among eight different courses, dealing with theological, ethical, historical, devotional, and scriptural subjects.

If fundamentalist Christians look at the scriptural material as generally inerrant, many more liberal Christians have all too often thought that by proper analysis it is possible to acquire information about the so - called Jesus of history and then to speak with confidence about what he said and did and even about what he believed about himself and his vocation.

Modern fundamentalists have already made up their minds about the entire Bible, and when you try to explain that some of their favorite Bible - thumping passages have been ripped out of the cultural and Scriptural context in which they were written, the Fundamentalist acts as if you are the stupidest person on the earth for trying to understand a text this way.

Although this is a Scriptural truth, Matthew 25 is not talking about this.

However by the Reformation in the 16th century, Martin Luther not only translated the Gospels, but he interpreted them in printed sermons as well, and when John Calvin, Roger Williams and others broadly disagreed in print with Luther on such matters as what the scriptures said about the role of government in society, the whole matter of scriptural interpretation was opened to thousands of individuals who for the first time could read (or have read to them) the published documents.

In writing about the ministry of Jesus, Luke gave a focal place to scriptural texts highlighting his salvific character.

you realize that about 60 % of the bs you think is real (of God) is in fact bs made up by men and has no scriptural basis....

The other is this worldly, unitary in its view of humanity, less committed to broad Scriptural authority, relatively optimistic about society, and mostly concerned about ethical behavior....

«One is otherworldly, dualistic in its view of humanity, strong in literal Scriptural authority, quite pessimistic about society, and mostly concerned about person - to - God relationships.

So far, I have presented most of the major theories about how to understand the Violence of God in the Old Testament, and rather than just blurt out why my view is, I am going to lead you through the theological and Scriptural reasoning that I went through to get to my view.

A brief survey of pertinent scriptural passages must begin with a word about our interpretive principles.

The Christian college should have some place in its structure where Jesus and his human - ness can be presented in the Scriptural context with its cultural implications, to those who wish to learn about him.

Maybe you could clarify: by «historically» are you taking about the practice of the religion in a perticular time period, or are you references scriptural accounts directly?

[RM] Do you think the lingering of pessimistic attitudes toward mental health can be linked to a lack of (or an ignorance about) scriptural reference to the subject?

Furthermore, it has insisted — and rightly — that Christianity is a faith and not a philosophical or ethical system; it is a faith in which affirmations are made about an historical person in whom God is believed to be specially at work; it has insisted that we have to do with a tradition which has been nourished by the lives of holy men and women, by saints and scholars, but which is based upon the gospel, whose grounding is in the scriptural record and witness and which therefore can not exist without constant reference to that «deposit» of God's self - revelation.

Despite the many books that continue to be published on the topic, «New Testament ethics» is a misleading category, confusing historical constructions with normative judgments, eliding difficult questions about the nature of a scriptural canon, and above all failing to take with sufficient seriousness the dialectic between the formation of a community and the development of the community's norms of belief and behavior.»

To expand upon this concern, RELEVANT brings Dr. Paul Meier back to discuss more about Christian therapy and scriptural approaches toward mental health and wellness.

But the significance and content of all such views will be defined completely in terms of thinking about them in the view of larger facts of Jesus Christ and the gospel — not primarily by gathering and arranging pieces of scriptural text that seem to be relevant to such topics in order to pinpoint the «biblical view» on them.»

He has spoken helpfully about developing the philosophy of science and applying a hermeneutic of continuity to modern liturgy and to modern scriptural exegesis (see Fr Holden's article in this issue).