Sentences with phrase «as synoptic»

Length scales are typically hundreds of kilometres, corresponding to the spatial scale of weather systems, known as the synoptic scale in meteorology.

There has been a recent emphasis in decadal - scale prediction, and also creating a marriage between climate and fields such as synoptic - dynamic meteorology... something relatively new (and a different sort of problem, than say, estimating the boundary condition change in a 2xCO2 world); as Susan Solomon mentioned in her writing, a lot of people have become much more focused on the nature of the «noise» inherent within the climate system, something which also relates to Kevin Trenberth's remarks about tracking Earth's energy budget carefully.

The scientists studied a specific type of turbulences known as synoptic eddies, and calculated the total energy of their wind speeds.

If those scholars are right to conclude that in the writings of the Apostolic Fathers there are practically no reflections of the synoptic gospels, the Apostolic Fathers stand almost as close to the earliest traditions about Jesus as the synoptic evangelists do.

To see this, we need surely to begin by considering the narrative genre of discourse that dominates the Pentateuch, as well as the synoptic Gospels and the Book of Acts.

The connection vanishes, however, if, as the Synoptic Gospels say, Simon of Cyrene carried Jesus» cross (Mk 15:21; Mt 27:32; Lk 23:26).

We speak of the first three Gospels as the Synoptic Gospels because this word means «seen from one view,» and there are great similarities in them.

Not exact matches

Critical scholarship in the 19th century distinguished between the «biographical» approach of the synoptics and the «theological» approach of John, and began to disregard John as a historical source.

Thompson explores the Psalms, the Synoptic Gospels as well as John, the Wisdom literature, the current debate over the «astonishing exchange» in Christ, and the image of the child in Scripture and modern spirituality.

The conversation at Caesarea Philippi is a defining moment for the synoptic Gospels, although only Matthew and Mark name it as the location for Peter's confession, «You are the Messiah.»

Luke makes less of repentance as the basis or baptism than do the other two synoptic writers; in fact, the word «baptism» occurs only twice in Luke's third chapter, and is not even included in this Sunday's...

Luedemann [Jesus, 122 - 24] presents four (4) reasons for regarding the miraculous conception of Jesus as unhistorical: (1) Numerous parallels in the history of religion; (2) it represents a rare and late NT tradition; (3) Synoptic descriptions of Jesus» relations with his family are inconsistent with such an event; and (4) scientific considerations.

Because of the common material in the first three gospels and because the writers look at Jesus from the same point of view, these gospels are known as the «synoptic» gospels.

In this pioneer form - critical work the first attempt was made to write a history of the synoptic tradition and to isolate the influences at work in and on that tradition as it changed and developed.

To be more specific, the Synoptic Gospels represent Jesus» ministry as exercised chiefly in Galilee until about the last week of his life; John has much to say of a ministry in Judea before Jesus began his work in Galilee.

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

As Charles Wood points out in Vision and Discernment, [4] inquiry always involves both capacities for «envisioning» (making synoptic judgments) and capacities for «discernment» are exercised directly in regard to concrete practices of Christian congregations.

So Paul repeats in his way the pattern in Jesus» teaching as recorded in the Synoptic Gospels.

New Testament letters are put into the context of synoptic Gospel narratives about Jesus and construed as comment on those narratives drawing practical implications regarding who the church is and what appropriate response to God's presence is.

The difficulty with these two elements in the saying is twofold: the integrity of the «Lo, here,» «Lo, there» reference (We do not find the future tense in this part of the saying [«nor will they say»] in contrast to the later present [«is entos hymon»] a difficulty, as does, for example, C. G. Montefiore, The Synoptic Gospels [London: Macmillan, 1927] II, 547.

All three Synoptic Gospels quote Isaiah 40:3 as referring to John the Baptist.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

The evidence for exorcism as a feature of the ministry of Jesus is very strong indeed: exorcisms are to be found in every strata of the synoptic tradition, and the ancient Jewish texts regard Jesus as a miracle worker, i.e. an exorcist.

In fact, however, as I have indicated, I do not think that the Synoptic traditions should be taken for the most part as factual history, but rather as reflections, cast in narrative form, of the theological thinking of the early Church about the Easter appearances and of various current controversies about them.

If we think of «theory» as the forming of generalizations or synoptic judgments and think of «practice» as requiring judgments about particular cases, then inquiry guided by these three types of questions will always require capacities for doing both.

It can be seen from the above that there are real differences between the synoptic tradition on the one hand and the remainder of the New Testament on the other, as far as the usage of Kingdom of God is concerned.

Here the term is being used as in the synoptic tradition to denote the blessings of salvation and is equivalent to eternal life.

The other two echo traditional usages of the Jewish and synoptic traditions respectively: 1.6 the Jewish use as «dominion» (e.g. I QM xvii.

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

Augustine was one of the first to discuss the likely relationship between the three synoptic gospels... I am all for questioning, but I find it interesting that this was not questioned as such until this time.

as in, Why is John different from the synoptics?..

The Synoptic Jesus» focus on the urgency of human readiness to receive God's promised basileia on earth is a subject of much scholarly debate regarding the tension between the signs of its arrival — the blind see, the crippled walk, as proleptic manifestations of Jesus» mediation of God's rule here and now — and the promise of a fullness of that reign yet to be consummated.

A concordance shows that the word «sin» as a noun appears in his recorded sayings very few times in the Synoptic Gospels, though more in John, and with one exception (the sin against the Holy Spirit, Matt.

Theological inquiry is not applied to activity, as theory is to practice; it already is part of the activity and, like all activity, involves both general synoptic overview and insight into particulars.

Yet if the record in the Synoptic Gospels is to be trusted, he did not, like Paul, look upon sin as an enveloping state of evil resulting from Adam's fall and corrupting man's whole being.

Furthermore, whatever was the case with his «Messianic consciousness,» Jesus, in so far as we know him from the Synoptic tradition, did not summon his disciples to have faith in Christ.

And that is the crucial significance of Käsemann's remark: «There are after all pieces in the synoptic tradition which the historian must simply acknowledge as authentic, if he wishes to remain a historian» This kind of quest of the historical Jesus is possible

This fundamental solution of the relationship of the Synoptic gospels, as the first three gospels are called because of their common view of the life of Jesus (Gr.

It is not merely a future superhistorical event, as in the synoptic gospels.

The grief may be taken as a mark of his true humanity, as a kind of agony in the presence of death (like the synoptic accounts of Jesus» Gethsemane prayer).

In the article, Harrison discusses such «difficulties» in the text as problems with chronologies, differences in numbers, non-parallel accounts in the Gospels, the differences between John and the synoptics, and presumed error in the sources quoted (e. g.; Acts 7:4).

Jesus of Nazareth as portrayed in the Synoptic Gospels, with the qualifications noted above, can function as the Christ for us.

If NT theology is understood as a response to certain key events of the life of Jesus in narrative form, a comparison of the different traditions (synoptics, John, Paul) suggest a development, if not different understanding.I view this as a «human construct».

Detailed comparative analysis of individual sections or pericopae in the synoptic gospels has confirmed the hypothesis that during the lengthy period before the writing of our earliest gospel individual sayings and incidents in Jesus» ministry were — note the verb — used: as they were worked over and adapted, their context and wording may have been altered beyond recall.

Luke makes less of repentance as the basis or baptism than do the other two synoptic writers; in fact, the word «baptism» occurs only twice in Luke's third chapter, and is not even included in this Sunday's reading.

My point is that a close reading suggests a multiplicity of ideas and beliefs that we are priviliged to witness while it's under construction, the Jerusalem controversy being one good example.Furthermore, the fact that we're able to understand that each of the synoptics significantly differ from each other and we can observe contrast and similiarity between them and John's gospel, as well as Paul's letters suggests a process that speaks loudly of how religious narrative develops in communities that seek the meaning of the «core events».

The answer is that in such situations of the Mediterranean culture, the king would make sure to provide proper wedding clothes to all of his guests as they arrived (Malina, Synoptic Gospels, 111.

As any good concordance will indicate, many references to the kingdom of God are ascribed to Jesus in the Synoptic Gospels.

Enough has been said of Jesus» teaching about the kingdom of God as presented in the Synoptic Gospels so that we need not linger in repetition of it.

Try to extract it from the words recorded in the Synoptic Gospels as spoken by him, and nearly everything else goes with it.