Sentences with phrase «biblical issues as»

«Society labels biblical issues as political, and pastors just back away.»

If we are going to make known to the public any biblical issue as ministers of God, we MUST know beyond a shadow of a doubt what we are talking about.

Not exact matches

I don't think the distinction between the issues is as biblical as you would like to believe.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

He wonders if a new biblical approach is needed today, as people grapple with polarizing issues like gay marriage.

Although Calvin is remembered primarily as a theologian and biblical commentator, his experience of the realities of public life in the cosmopolitan imperial city of Strasbourg had given him a new confidence to address the issue of Christianity in the public arena.

In Out of Sorts, Sarah Bessey helps us grapple with core Christian issues using a mixture of beautiful storytelling and biblical teaching, a style well described as «narrative theology.»

The two most inspirational biblical precepts that apply to this issue are the same that apply to any social issue: 1) Love God with all your heart, and your neighbor as yourself.

Combining the beauty of what he calls the «true gospel» with a biblical orthodoxy that will inescapably mark Christians as «strange,» Moore holds forth on the charged issues defining the 21st century.

I've been encouraged to receive positive reviews from biblical scholars like Ben Witherington, Peter Enns, Roger Olson, Daniel Kirk, and Brian LePort, as well as from conservative evangelical women who weren't necessarily expecting to like the book or who may differ from me regarding some gender issues.

It is fascinating in itself; it throws light on every portion of the Bible; it clears up obscurities, explaining what is else inexplicable; it distinguishes the minor detours from the major highways of Biblical thought; it gives their true value to primitive concepts, the early, blazed trails leading out to great issues; and, in the end, it makes of the Bible a coherent whole, understood, as everything has to be understood, in terms of its origins and growth.

A wise interpreter would set this verse aside as too vague and unclear on this particular issue and seek Biblical truth on this subject in the clear passages throughout the Bible that teach that God does not hold children to account for the sins of their parents!

What are the primary biblical messages to hold in mind as we explore these issues?

The only issues I have are when Bible scholars and Churches are adamant in defending every biblical word as fact and try use it as a crystal ball similar to Nostrodamus disciples.

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.

There is a massive amount of biblical and theological work to be done simultaneously with our practical response to such pressing issues as global hunger.

In a series of four discussions Andrew Wilson engages with church leader Steve Chalke as they address issues concerning biblical infallibility, Old Testament morality, atonement and homosexuality.

This is a complex and not easily definable issue and anyone with «easy» answers in my view is not admitting the fallen and terrible condition of mankind in general and that as much as we would attempt to make categorical statements as to «all war is wrong» or «war is the right soultion» we are making statements that just cant stand up to either biblical exegesis or the reality of the world we live in.

One answer is that it raises issues of biblical primacy, as well as church unity.

A more fundamental set of issues concerns the status of political relationships as such in the various stages of the biblical drama: creation, fall, redemption, and future transformation.

As such, the work consists of a discussion and, in some instances, a development of themes of narrative theology in biblical and ecclesial issues.

The writings of Harold Lindsell, Francis Schaefer, Bernard Ramm, Carl Henry, Clark Pinnock, Dick France, James Packer and others present a range of contradictory theological formulations on such issues as the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and the Christian's response to homosexuality.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionAs we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionas they do on the matter of conflicting loyalties to ecclesiological traditions.

It might be the case on a particular issue, as the topic of women in the church is currently indicating, that traditionalists are the ones who have misinterpreted the Biblical posture.

Since Harold Lindsell assumed the position of editor late in the sixties, Christianity Today has moved away from the mere elucidation of socially related Biblical principles, as Henry thought was right, to an ongoing commitment to social critique and specific commentary on a wide range of social and political issues.

In Out of Sorts, Sarah Bessey — award - winning blogger and author of Jesus Feminist, which was hailed as «lucid, compelling, and beautifully written» (Frank Viola, author of God's Favorite Place on Earth)-- helps us grapple with core Christian issues using a mixture of beautiful storytelling and biblical teaching, a style well described as «narrative theology.»

Using as his criterion the biblical doctrine of the Incarnation, Thomas Ogletree recently issued a positive evaluation of process thought.

Certainly Catholic Christianity has had the ability to engage the issue with seriousness, with respect for the integrity of science, and with fidelity to the biblical narrative and Tradition of the Church, as evidenced by the efforts of Pope Pius XII (Humani Generis, 1950) and Pope John Paul II [Address to the Pontifical Academy of Sciences, October 22, 1996).

Nonetheless it is sobering to realize that biblical insights as an issue of current world stress are in imminent danger of being fought over, not with the arguments of scholars, but with all the horrible devices of modern war.

And there's a big problem, Stewart went on, with reducing «biblical values» to one or two social issues such as abortion and gay marriage, while ignoring issues such as poverty and immigration reform.

Members want the pastor to take a stand on moral issues as long as the position taken claims to be biblical and conforms to their moral values and commitments.3

'' reducing «biblical values» to one or two social issues such as abortion and gay marriage, while ignoring issues such as poverty and immigration reform.»

Only when we see global South Christianity on its own terms — as opposed to asking how it can contribute to our own debates — can we see how the emerging churches are formulating their own responses to social and religious questions, and how these issues are often viewed through a biblical lens.

I too am tired of selective appeals to «biblical marriage» that tend to glorify the modern nuclear family as the only ideal and render real people with real lives into a mere political / religious «issue,» and I too am reluctant to support an establishment that sends part of its profits to the Family Research Council, an organization that has fed blatant misinformation about homosexuality to Christians for years.

One of these issues has been put to me in words like these: «Altogether too much teaching about prayer, particularly in circles that are highly orthodox and consider themselves also highly biblical, amounts to telling us that we must cringe before, imperial majesty, as if we were in the presence of an oriental despot.

Not only does Robert Chisholm explain the biblical text in a way that makes sense and reveals the cultural, historical, and grammatical contexts of Judges and Ruth, he also deals with modern questions that the text address, such as the issues of female leadership, the consequences of spiritual compromise, and the often bewildering actions of God in relation to His people on earth.

He or she owes it to the congregation — and to God — to be true to biblical exegesis and exposition, as well as to be accurate about current issues and problems.

While there are excellent and well - stated «conservative positions» with regard to certain biblical issues, there is, no such thing as an «evangelical body of scholarship» which constitutes anything like a rival «school» to mainstream scholarship.

This is, of course, the issue addressed on a more personal level in Rabbi Harold Kushner's highly popular When Bad Things Happen to Good People, reassessing a conflict at least as ancient as the biblical Book of Job.

In this most recent case, the issue in question is never even addressed in the Bible, and yet authors like Mark Driscoll, Dorothy, Patterson, and Martha Peace have described physical beauty as an element of «biblical womanhood.»

As I looked at the issue myself, I recognised that the traditional biblical view pointed to same - sex practice as wrong, and less than God's best for my lifAs I looked at the issue myself, I recognised that the traditional biblical view pointed to same - sex practice as wrong, and less than God's best for my lifas wrong, and less than God's best for my life.

UPDATE: For those who think I mean «patriarchy» as an insult rather than a description of reality, consider this: In the current issue of The Journal of Biblical Manhood and Womanhood, Owen Strachan wrote, «For millennia, followers of God have practiced what used to be called patriarchy and is now called complementarianism.»

Clark Pinnock centers the issue even more pointedly as he asks, «How is it that those who take a high view of the Scriptures are known to produce less by way of creative biblical interpretation than those who either bracket the question or treat the text as a human document?»

Biblical scholars have been and will continue to be chided for taking issue with Bloom about this book, both by him and by those who read negative remarks as scholarly jealousy.

I've been thinking about the people I know who understand many theological / Biblical issues very differently and yet get along very well as loving brothers who level no accusations against each other.

The theological and Biblical issues brought by the intellectual currents of the age troubled the Scottish Presbyterians as they did Protestants in other countries.

And then comes: the taboo subjects; talking about people as if they are not there (or as if they are an «issue», not a person); assuming everyone (who counts) is of a certain race, ability, class, language, sexuality or gender; various non-biblical behavioural rules; the targeted enforcement of church rules (whether «biblical» or not) on particular groups; and the general reluctance to see things from another's perspective (even if this is a skill that churchgoers use all day, every day, outside thw church).

Insistence on biblical science is just a first step toward renewing the church generally: «This will have a ripple effect as the church wakes up to biblical authority on any number of other issues.»

Part of this as well, is the illumination of the Spirit helping you to understand God and extrapolate Biblical principles into the various issues life throws you way.

His five - point agenda for post-fundamentalist evangelicalism included: (1) clarification of the philosophical implications of biblical theism, (2) Christian engagement with the pressing social issues of the day as well as concern for individual salvation, (3) refusal to divide over secondary matters such as the details of biblical prophecy, (4) openness to the possibility of a biblically faithful ecumenicity, and (5) the development of a truly biblical theology that took into consideration the whole sweep of salvation history.