Sentences with phrase «approach biblical texts»

My first point registers the conviction that the primary hermeneutical principle arises from the decision how to approach the biblical text, whether to view it as I do as God's written Word or to see it in a reduced mode such as is common today.

Not exact matches

But it is possible to approach the text with some common sense principles and arrive at «biblical» truth.

Along the way, we have observed two basic elements in these approaches to rhetorical criticism, the careful and detailed examination of the biblical text and the broader demonstration of persuasive purpose.

While I appreciate the approach that DTS teaches, it can really only be followed by expert scholars and theologians, and is not feasible for the average student of Scripture, which indicates to me that it is not the only oven the best way of reading and interpreting the biblical text.

I have ventured into writing commentaries on the biblical books in Malayalam, approaching the Bible in two senses of the word, layman: namely, inadequate scientific understanding of the text but primarily concerned with response to life - situations.

In this approach, the postliberal answer to the truth question is that scripture is true in the manner of its distinctively mixed genre and that, yes, it is enough to say that biblical truth is the capacity of the text to draw readers into a Christian framework of meaning.

While biblical criticism examines these claims without presupposing that the words are divinely given, the approach of the modern inerrancy writers is one that affirms the absolute factual accuracy of the text and then seeks to explain away any conflicts.

In a series of posts entitled «Better Conversations About Biblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblicBiblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblicalbiblical text:

Rollins instead advocates a more pre-modern approach to the biblical text, which requires a type of voluntary «second naïvete» on the part of today's devotional reader.

«25 This archaeology is aided by two approaches: a sociology - of - knowledge analysis of the cultural role of biblical criticism and a psychoanalytically informed critique of the way we read the text.

A canonical approach, in Brevard Childs» words, «interprets the biblical text in relation to a community of faith and practice for whom it served a particular theological role as possessing divine authority.»

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.

Having said all this about Biblical preaching that moves inductively, how is the preacher to approach the text as he prepares for his message?

A postmodern approach to the New Testament witness to Jesus» resurrection, as it is developed by Marianne Sawicki in her book Seeing the Lord: Ressurrection and Early Christian Practices, [10] is more efficacious in enabling access to the reality of resurrection than any analysis of the biblical texts that is determined by a critical methodology founded on a Kantian epistemology.

This may seem like a minor point, but really, it makes a world of difference in how we approach some of the ancient biblical texts, like those of Moses and David.

A new approach to theology is needed, one which focuses on the Biblical text, and emphasizes both doctrine and practice.

In this respect, his approach is very different from that of another distinguished literary critic, Robert Alter, author of The Art of Biblical Narrative, who deprecates what he calls the excavative techniques of professional biblical scholarship and works with the text as it is, in its finBiblical Narrative, who deprecates what he calls the excavative techniques of professional biblical scholarship and works with the text as it is, in its finbiblical scholarship and works with the text as it is, in its final form.

This approach tends, then, to set up transactional views as «atonement plus,» and to lend weight to their claims to be more biblical and more authentically Christian, since they deny nothing in the other approaches but include positive readings of the central sacrificial texts and images of the tradition.