Sentences with phrase «biblical ideas in»

One needs to be constantly praying through and be conscience that they are indeed sharing biblical ideas in biblical ways to fit contextual understandings.

At the other extreme are theologies that take the best of contemporary thought as normative and then explain what sense can be made of basic biblical ideas in this context.

Not exact matches

The crucial point to be attended to here is that, when the idea of a physical resurrection finally appears (incipiently in Ezekiel and fully in Daniel), it builds on a biblical foundation.

These are in no way original ideas or thoughts from Calvin, simply the reiteration of the biblical writers expression of the sovereignty of God.

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).

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

Yes some Biblical ideas and actions might be contained and represented through this «holiday» but it is not stated anywhere in the Bible that this is any Christian act that anyone needs to, or is required to, participate in.

The idea embodied in this scripture is why Mormons don't accept the exra - Biblical creeds and some of the mainstream orthodoxy of today.

The idea's presented in this article does not embody the biblical ideal of the church as a community.

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.

Piper expands on this idea in his book, Recovering Biblical Manhood & Womanhood, in which he advocates for what he calls «non-directive leadership.»

And, Jeremy, would you please look at topic of commonly - heard ideas that may or may not have biblical basis — one mentioned in these comments — is that God chooses the time of our death.

People in biblical times feared chaos as much as we do, and some developed monster cosmologies to reinforce the idea that brute force can produce order.

Downing takes it a step further and says, «it is no coincidence that the concept of biblical inerrancy developed in nineteenth - century England almost simultaneously with Darwin's idea of natural selection: both were influenced by Enlightenment empiricism.»

Biblical ideas of atonement root back in this basic soil and stem out from it; and while the development later carried them to branches far distant from the roots, there is no understanding the topmost twig — for example, «as in Adam all die, so also in Christ shall all be made alive» --(I Corinthians 15:22.)

This person had no idea how much hell I've taken from people in my evangelical community for writing about my doubts, my questions related to heaven and hell, my views on biblical interpretation and theology, and my support for women in ministry and other marginalized people in the Church.

Of the three books, it may be the most practical, though the other two lay the biblical and theological groundwork for the ideas in this book.

Yet the early Church itself, when it departed from biblical idiom at the Council of Nicea and used for theological purposes a non-biblical word, homo - ousion, as the guarantor of true biblical meaning, gave Christians in later days a charter for translation — provided always that it is the gospel, its setting and its significance, that we are translating, and not some bright and novel ideas of our own.

The Old Testament's early idea of man in his social relationships could be inferred on a priori grounds from the early Biblical idea of God.

The basis of Biblical ideas of substitution — one bearing the sin and penalty of all — was corporate personality, where in deepest earnest the sin of one was regarded as being the sin of all, the punishment due to one as being due to all, and the sacrifice of one, as in the case of Jephthah's daughter, as being offered by all.

can any catholic provide me with any prayer from the bible to a deceased person in heaven, or can you provide me a biblical example of the idea of intercession of prayers?

All of this — his deeply felt ideas, his biblical knowledge, his autodidactical education, and his convoluting development of a theme — shows to clear effect in what most critics think his greatest story, «Bartleby the Scrivener: A Story of Wall Street.»

Smith reminds readers of the idea of divine accommodation, which suggests that «in the process of divine inspiration, God did not correct every incomplete or mistaken viewpoint of the biblical authors in order to communicate through them with their readers... The point of the inspired scripture was to communicate its central point, not to straighten out every kink and dent in the views of all the people involved in biblical inscripturation and reception along the way.»

We are hopefully free from the illusion that there can be a «biblical theology» in the sense that all the themes and ideas present in the Bible can be brought to a harmonious unity, which can then be reaffirmed as true Christian theology.

Having, therefore, lived for years with Biblical scholars as my friends and colleagues and in the classroom having dealt with students, trying to gain a coherent and usable understanding of the Bible for practical purposes, I have dared the attempt to put together developments of ideas which the separate Biblical disciplines leave apart.

In so doing they reject a biblical conception of God and the idea of obedience to God as the chief form of religious action.

For more on this see our book Global Voices of Biblical Equality and also in my article «Ideas have Consequences.»

We believe «pro-life» is more than a bumper - sticker slogan; it's an ethic rooted in the biblical idea that all human beings are created in the image of God, and are, therefore, of immeasurable and equal worth in the eyes of their Creator.

An important result of thus seeing the Biblical writings in sequence is ability to study the development of Biblical ideas.

I have faithfully tried to present an objective, factual picture of unfolding Biblical thought, but it will doubtless be evident that the central ideas of Scripture, in whatever changing categories they may be phrased, seem to me the hope of man's individual and social life.

And indeed, as theologian Charles McCoy emphasizes in discussing the biblical idea of covenant, God is always faithful (CCE 355 - 375).

In interpreting his biblical texts Bultmann made use of these ideas with a vigor which promises that his basic principles of interpretation may survive, still seem valid, when the misty vocabulary of Heidegger's early philosophy no longer seems compelling.

The biblical concept of holiness is equivalent to the idea of being whole, and so should our understanding of ways we can participate in God's work of justice, both in our local communities and in the global community.

We will discuss this concept of being «dead» in future posts, and especially the biblical texts which are used to support this idea (which is based not on Scripture, but on Greek philosophy and fatalism).

You're confused, Demuth.The idea that «everyone is a child of God «has no Biblical basis whatsoever; who told you otherwise?Only those born again in Christ via the regenerative power of the Holy Spirit are children of God in the Bilical sense.If you are going to comment on biblical issues at least get your theology straight; otherwise you sound just as silly as the other God - haters on thBiblical basis whatsoever; who told you otherwise?Only those born again in Christ via the regenerative power of the Holy Spirit are children of God in the Bilical sense.If you are going to comment on biblical issues at least get your theology straight; otherwise you sound just as silly as the other God - haters on thbiblical issues at least get your theology straight; otherwise you sound just as silly as the other God - haters on this blog.

I think the case could easily be made that Murrow and Eldredge are actually calling us back to a form of Biblical manhood because the most common conception of «manhood» in Christianity today is one that borrowed themes and ideas from various forms of «paganism.»

In emphasizing mastery of facts and ideas, I am not advocating a return to the sterile procedures of rote memorization of extensive creedal or biblical material.

It is related to the idea of conversion, the turning from evil to good, from self to God, which is close to the heart of the biblical message in both testaments.

Buber's work of Biblical interpretation, accordingly, is principally devoted to tracing the development of this idea from its earliest expression in the tribal God, or Melekh, to its sublimest development in «the God of the Sufferers.»

I am very pleased with how he deals with the forgiveness of sin, and am pondering the idea that the biblical teachings of «resurrection» and being «in Christ» accomplishes what theologians have attempted to do through «imputed righteousness.»

Since Shaddai and El Shaddai appear frequently in Genesis and Exodus in many familiar stories, the idea that the biblical God is chiefly characterized as almighty became deeply entrenched in the imagination of Christendom, especially in the West.

Niebuhr developed his biblical view of man under the idea that man is both in the image of God, and a self - venerating sinner.

He finds all philosophical ideas of God resistant to the Biblical understanding of a God who acts selectively in history.

William Austin has developed Bohr's proposal mentioned earlier that the idea of complementarity may be applied to divine love and divine justice in biblical thought.

In the case of King Saul (the biblical narrative of preference for those on the «less supportive» side of the support - oppose the president spectrum), the scripture is clear that God wasn't thrilled about the idea of a monarchy in Israel at all, but did indeed choose Saul to be the man to occupy it (1 Samuel 8:1 - 22In the case of King Saul (the biblical narrative of preference for those on the «less supportive» side of the support - oppose the president spectrum), the scripture is clear that God wasn't thrilled about the idea of a monarchy in Israel at all, but did indeed choose Saul to be the man to occupy it (1 Samuel 8:1 - 22in Israel at all, but did indeed choose Saul to be the man to occupy it (1 Samuel 8:1 - 22).

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

All ideas are not equal — at least in a biblical sense.

Timpson follows Pope John Paul II in using the story of Tobit as a biblical base for his argument, but does not discuss the Pope's theology of the body with its rich idea of sexuality as a gift.

All of these people have different perspectives on life and faith and the Bible, but what they all have in common is a commitment to some idea of «biblical womanhood.»

That does not mean that the idea of Purgatory is necessarily true and it must be assessed in the light of scripture as a whole and, in my view, there's simply not enough biblical support to affirm it as an established doctrine.