Sentences with phrase «biblical faith as»

About Blog BioLogos invites the church and the world to see harmony between science and biblical faith as we present an evolutionary understanding of God's creation.

These teachers are charged with using a biblical faith as a basis for illuminating today's world, and they are frustrated by the difficulty of interpreting first - century Eastern literature to a twentieth - century technological society.

In its immensities of time and space, as well as in its love of endless diversity, it sacramentalizes the generosity, extravagance, and unpredictability of the creator known by biblical faith as the God of promise.

Not exact matches

It's logical, unlike the biblical god that people require faith to believe in as there is no direct impact or evidence that god even exists.

Biblical by definition excludes the other faiths and widens the debate, such as it is.

As much as we might wish it weren't so, biblical faith ultimately eschews such conditionalitAs much as we might wish it weren't so, biblical faith ultimately eschews such conditionalitas we might wish it weren't so, biblical faith ultimately eschews such conditionality.

To the cultured despisers of religion and Biblical morality, we say we love you, but we will oppose you — and with our COGIC friends we will strive not so much to defeat you in a cultural and political struggle as to open your hearts and minds to the life - preserving and love - affirming truths of the Gospel that reason knows and faith confirms.

Its presence there, however mistakenly justified, serves as a continuing corrective particularly to ascetic Christian tendencies, and to an otherworldly view of Scripture and biblical faith in general.

Steve... But, please clarify... Does it matter (to you) if any specific Biblical event is understood as metaphor or legend, if genuine faith in God is the response.

«Does it matter (to you) if any specific Biblical event is understood as metaphor or legend, if genuine faith in God is the response?»

Sometimes I get the idea that folks in the mainline are so frustrated with how evangelicals have wielded the Bible and faith in the public square, they avoid language, practices, and teaching that might be construed as overly religious, overly biblical, or overly exclusive.

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

We've got a variety of well - known theologians, biblical scholars, musicians and church leaders scheduled, as well as interesting people eager to share about their faith, lifestyle, interests, stories, and areas of expertise.

By «the more fully biblical view of grace,» Piper is referring, of course, to Covenant Theology / Calvinism as described in the Westminster Confession of Faith.)

As St. Augustine pointed out, «The God who created us without our help will not save us without our consent»; but that does not change the Biblical witness to the Reality that the Jesus of history is also the Christ of faith, the Cosmic Christ, Savior of the world, not just the Church.

Even while acknowledging some lat.itude in these early chapters, it appears that science is increasingly able to corroborate what we have held in faith based upon biblical texts, including bases for such matters as an ancient deluge, genetic linking back to one mother and possible on father, and the possibility of extended life - spans prior to the deluge.

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

You characterize opposing views as rationalizations, point out what is complicated to others it simple to you, your views are based on faith and biblical study where others are based on emotion and whatever feels good, Etc..

We have already noted the conflict which runs through most of Christian thought between the biblical vision of God as the creative and redemptive actor in the history of his creation, and the metaphysical doctrine inherited from the synthesis of the Christian faith with neo-platonic philosophy which conceives God as the impassible, non-temporal absolute.

While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith.

For many years, I felt that part of my call as a writer and blogger of faith was to be a different sort of evangelical, to advocate for things like gender equality, respect for LGBT people, and acceptance of science and biblical scholarship within my community.

It was not Kierkegaard or Chesterton or Barth — Updike's much - admired knights of Christian faith — who called God «the eternal not - ourselves» or who spoke of biblical language as a human net «thrown out at a vast object of consciousness.»

The James O'Kelly Christian Church, which represents an important southern heritage of the United Church of Christ, underscores other nonhierarchical biblical Reformation concerns by viewing the Scriptures as «the only creed, a sufficient rule of faith and practice.»

Since the Catholic Church in 451 A.D. had so grossly departed from the Biblical faith, why do you respect, receive and follow the Chalcedonian Creed, as if it were written by the Apostles and included in the New Testament?

«Now it is the proclamation of biblical faith that God chose this people and loves it as no other, unto the end of time.»

He also could have easily placed the fake bones on dinosaurs under the ground to test those lacking in faith... as well as removed any evidence of the global flood after the fact because leaving definitive proof of biblical events is unnecessary when all you should really need is faith...

As professional biblical scholarship stands now, few would argue that the gospel accounts are 100 % accurate, and that nothing was borrowed from other faiths and mythologies.

As a matter of deliberate design, biblical faith doesn't stay home or return to roots; it ventures forth.

The christmas myth as told by western culture, is a jumble of faith, popular culture, earlier festivals, and it is held at a time of year that is clearly not in line with biblical accounts of the birth of Jesus.

In The Secular City, Cox wrote that Christians should embrace secularization as a natural and welcome consequence of biblical faith.

As long as Christianity had to play — or allowed itself to play — the role of Western culture - religion, the nomenclature «Christian» was obliged to stand for all sorts of dispositions extraneous or tangential in relation to biblical faitAs long as Christianity had to play — or allowed itself to play — the role of Western culture - religion, the nomenclature «Christian» was obliged to stand for all sorts of dispositions extraneous or tangential in relation to biblical faitas Christianity had to play — or allowed itself to play — the role of Western culture - religion, the nomenclature «Christian» was obliged to stand for all sorts of dispositions extraneous or tangential in relation to biblical faith.

But there were others who tried to reconcile the insights coming out of this experience with the monotheistic affirmations of biblical faith» such as Isaac Luria, the principal theorist of the Safad school of the Kabbalah; or Bonaventure, who sought to retain the speculations of radical Franciscanism within the fold of Catholic orthodoxy; or al - Ghazzali, whose intellectual lifework was the intellectual integration of the Sufi experience with orthodox Islam.

A variety of writers took exception to romantic neoanimism as the answer, contending that biblical faith in relation to nature had been misunderstood.

Ladaria recognizes that «insofar as Gnosticism and Pelagianism represent perennial dangers for misunderstanding Biblical faith, it is possible to find similarities between the ancient heresies and the modern tendencies.»

In either case, Christian theology has refused a thinking that incorporates the primal forms of Biblical faith, just as it has turned aside from any attempt to think through to its own ultimate implications.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

The biblical faith, on the other hand, emphasizes both man's creaturehood and man as being made in the image of God.

Perhaps evangelicalism's most common argument concerning Biblical authority runs as follows: If one will grant the general reliability of the New Testament documents as verified historically, then, as the Holy Spirit uses this witness to create faith in Christ as Lord and Savior, the Christian comes to accept Jesus Christ as authoritative.

In fact, as we shall see in Chapter 11, the perspective of biblical faith actually nourishes and supports the process of pure scientific inquiry.

As the old models of biblical study break down, Gary - along with his former colleague at Harvard, Jon Levenson - has been at the forefront of efforts to rethink the relations between the historical - critical project and the living realities of contemporary Christian and Jewish faith.

The catechism, it will be seen, assigns belief in God and trust in God to two different virtues, though as Benedict XVI's Spe salvi points out, in several Biblical passages «the words «faith» and «hope» seem interchangeable»; [10] but is either of them to be counted as a virtue?

Recognizing the claim of biblical authority is not difficult as it pertains to the main affirmations of apostolic faith.

As a result, the high valuation placed upon the concrete and the temporal both by Hartshorne and biblical faith calls for a reorientation in fundamental attitudes which men can not easily achieve.

The non-religious interpretation of Biblical concepts means that the concepts must be interpreted in such a way as not to make religion a precondition of faith.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

The biblical answer to the problem of evil in human history is a radical answer, precisely because human evil is recognized as a much more stubborn fact than is realized in some modern versions of the Christian faith.

The Protestant reformers sought to recover the egalitarian and communal biblical faith experience as a reforming antidote to this poisonous sacralism (CSP 159 - 222).

Perhaps because he sees religion as a polarizing influence, he avoids any mention of faith in general or biblical prophecy in particular.

the truth of biblical religion is pure and not the problem»... I envy yr faith... human artifacts, especially religious narratives are rarely as pure as you might suggest... at best, I think the scriptures shld be a means and not an end, so in that sense need not be pure... they are merely signposts along the way... ultimately, we are the judges of what is pure or impure, higher or lower, right or wrong