Sentences with phrase «biblical events of history»

Again, theologians who are persuaded of their usefulness in conveying theological meaning to the contemporary mind may have gone so far as to claim emergent evolution to be a theological symbol by which biblical events of history as well as subsequent doctrinal formulations may be explicated.

Not exact matches

The convictionâ $» endemic among churchfolkâ $» persists that, if problems of misapprehension and misrepresentation are overcome and the gospel can be heard in its own integrity, the gospel will be found attractive by people, become popular, and, even, be a success of some sortâ $ ¦ This idea is both curious and ironical because it is bluntly contradicted in Scripture and in the experience of the continuing biblical witness in history from the event of Pentecost unto the present momentâ $ (William Stringfellow, quoted in A Keeper of the Word, p. 348).

Even biblical history is edited history: events were chosen to illustrate the central theme of the Bible.

The reason most cant find a clear history of people from biblical events is because the characters were taken from Kemet writings.

Even if we consider the 2000 years of history that are recorded in the Bible, these biblical records only cover the tiniest fraction of human events that took place during these two millennia.

Such a problem would lead us to suggest that the only consistent alternatives would be either a radical, a historical translation as mentioned above, or — if the historical framework of biblical thought were to be retained — a systematic theology where the bridge between the centuries of biblical events and our own time was found in the actual history of the church as still ongoing history of God's people.

In other words, even though we have roughly 2000 years of biblical history in Scripture, these records only cover some of the events of some of the people who lived in a tiny, remote, relatively insignificant corner of the world.

The memre were on biblical figures — Joseph, Samuel, Solomon, Job, John the Baptist, Paul, Mary and others; on New Testament events such as the birth of Jesus, temptations etc, and on the events in the history of salvation: Resurrection, Ascension and Pentecost.

There is zero supporting evidence for the abiogenesis myth («life from non-life» foundation of atheism), but mountains of evidence for Jewish (Biblical) history, including written records by multiple authors, confirmed people, places, events, timelines, fulfilled prophesies, Israel scattered, Israel restored etc..

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

The kingdom concept is rooted in the biblical view of history, with its forward - moving stream of events under the rulership of the sovereign, righteous God.

The biblical view, by contrast, considers creation fundamentally good; it takes a positive view of the natural order and is concerned about events within history.

What is necessary, Niebuhr declares, is»... a critique of historical reason, a reason that will not seek the possibility of biblical history in the conditions of natural science or idealistic metaphysics, but rather in the answer to the distinctive question, how do we know historical events.»

And it shows little awareness of the biblical understanding of revelation as history, revelation as event, revelation as dialogical encounter, or revelation as personal relationship.

When the historian reconstructs the history of an event reported in the Bible, like the reign of David or the career of Paul, he brings together as many sources of information as possible: biblical accounts, archeological data, nonbiblical reports.

Obviously, our formal understanding of these four circles that make up our situation will already have been shaped to a great extent by a history and tradition influenced by the classic texts and events associated with the biblical revelation.

Should one speak only of God's self - revelation as events in biblical history?

Thus, belief in the ultimate victory of the biblical God may indeed be grounded in events in history, but not as part of self - evident progress; they are parabolic moments which point to the eschatological potential of God's power.

In biblical times to know about history was to interpret human events in relation to our purpose: to see the building of the Tower as idolatry was to understand an historical event.

The biblical history is meaningful, because of the interpretation of events supplied by the Word of God through prophetic men — an interpretation which, as we have seen, is itself creative of events.

In its portraits of God's revelation in the mode of «promise,» biblical religion gave rise to the experience of history as an opening of events to an always new future bearing a universal meaning for the events that take place in time.

Yet we must admit that through their work we have learned to take very seriously the total biblical story, reading with deeper insight the truths which are there stated not in propositions but in the events of history and in the response made to those events in the experience of men and women immersed in the ordinary affairs of daily life.

It is important to add that in the tradition of biblical faith, historical revelation, which is the self - disclosure of God in history, is never deemed to inhere simply in the event as event, but also in the interpretation of the event.

With the modern return of interest in the meaning of history, it has been common for some biblical scholars to recognize the important role that history plays in the Bible, but to limit the Christian's concern with history to those events to which the Bible witnesses.

In the first project of its kind, scientists are drilling deep into the bed of the fast - shrinking Dead Sea, searching for clues to past climate changes and other events that may have affected human history back through Biblical times and before.

A problem could arise with biblical literalists, but one could address that by suggesting that some fictional stories have great value in teaching some lesson or illuminating some aspect of the «human (or other sentient being) condition», and also address actual historical events in the translation of the bible — or one could be more abbrassive and ask «do you believe deaf people can't be saved» (see one of Paul's letters, and the history of the Catholic Church)-- oh, you don't — so when you said you were a literalist, you were speaking figuratively?»