Or do we reach the true meaning of
Biblical language by passing through a process of secularization that stills all human language about God, thereby allowing man to respond passively in faith to the full and final language of God?
Simple reassertions of
biblical language by themselves have often proved inadequate.
Not exact matches
Please list your credentials as an expert in the original
languages to validate your disapproval of the work done
by dozens of
BIBLICAL SCHOLARS who created the English Bibles.
Nevertheless, the paper is essentially guided
by the
language of the 1985 Vatican statement in which «Christians are asked to understand the religious ties [of Jews to the land of Israel] that have deep
biblical roots.
The variety of voices is heightened
by the different dialogue styles Paton uses: the lyric, almost
biblical way he renders the Zulu dialect; the cliché - ridden
language of the commercially oriented, English - speaking community; the chanting rhythms and repetition of the native «chorus»; the clear, logical, terse style of the educated black priest who helps Kumalo find Absalom; the cynical, humorous tone of chapter 23, a satire on justice.
Let me start
by setting aside the word «sacrament» itself, because such
language isn't
Biblical.
By this «in - mythologizing,» there is the possibility of penetration into the reality which the ancient cosmology and the mythology used by the biblical writers was attempting to state in language appropriate to their tim
By this «in - mythologizing,» there is the possibility of penetration into the reality which the ancient cosmology and the mythology used
by the biblical writers was attempting to state in language appropriate to their tim
by the
biblical writers was attempting to state in
language appropriate to their time.
Note the careful
language inspired
by, not an actual retelling or exegetical representation of the
biblical text.
Christianly speaking, one grows conceptually
by having one's abilities and capacities in relation to
language — and therewith to ritual action, normative patterns of behavior, exemplary persons, music, art, etc. disciplined
by just these
biblical narratives.
The immediate awareness of the Holy, the mysterium tremendum, ecstatic participation in the Sacred: this is
language he can understand and with which he can identify, as is evidenced
by his first book, Oriental Mysticism and
Biblical Eschatology.
He spoke a
biblical and democratic
language that could rally the nation to look beyond the anger and suffering brought on
by civil war.
The
biblical analogy for today's Church is the Tower of Bable, a construction that aims at the heavens but that is impeded
by a confusion over
language.
In «Myth and Truth» he maintains that the truth of mythical utterances can be shown only
by restating them in nonmythical terms.113 Yet adequately to demythologize Christian myths will require not just any nonmythological
language but one, such as process philosophy provides, which can do justice to the
biblical view of God.
First, it is interesting that in the fourth century, the road to Constantinople in 381 is not paved
by blunt appeals to church authority but
by extensive wrestling over
biblical texts and fine - tooling of extra-
biblical language (most notably the term «hypostasis») in an attempt to establish which exegetical claims made sense of Scripture as a whole and which fell short.
For far from being a deviation from
biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined
by it: it is the condition of man meant in the Bible, imposed
by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate
language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated
by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).
So, in the
biblical account the tower of Babel was destroyed
by God as judgement about them and then confusing them with giving them different
languages so they didn't understand each there for making it impossible to work together to build another tower.
None of us are so untouched
by the
biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them
by the impact of
biblical faith and doctrinal traditions on our culture and
language.
«New Feminism» avoids the problem
by taking the metaphysical
language of the tradition — supposing it to be a clear exposition of the
biblical complementarity of Christ and the Church — and giving the terms new meanings.
We may laugh at these examples or dismiss them silly, but the
biblical language employed in these contexts is actually pretty strong: eating shellfish is an abomination, a bare head is a disgrace, gossips will not inherit the kingdom of God, careless words are punishable
by hell, guys who leer at women should gouge out their eyes.
Male interpreters have explored and exploited male
language to articulate theology, the Church, Synagogue and academy and to instruct human beings who they are, what roles they should play and how they should behave.20 A critique of traditional
biblical hermeneutics was brought forward
by Elizabeth Schussler Fiorenza.
During the primaries Mondale steered clear of explicitly
biblical moral
language, leaving to Jesse Jackson prophetic exhortations to «feed the hungry, save the children,» pursue peace, and «restore the conscience of this nation,» lest we be punished
by a just God.
What literary critics and
biblical scholars share, according to the editors of The Literary Guide, is not so much an interest in the referential qualities of the
biblical texts as an interest in their internal relationships, particularly as these relationships are controlled
by language.
This error is, in fact induced
by Biblical language that uses allegory and metaphor to draw shape to metaphysical realities.
It seems to me that Evans leaves us with this dilemma: one must have a
biblical onlook in order for Jesus Christ to provide a basis for self - involving
language; one can not gain this
biblical onlook
by exposure to God or Jesus outside this
biblical onlook; therefore, unless there is already a
biblical onlook there is no basis for Christian teaching.
In response to the questions of the learners, the teacher may join in the search
by sharing the
biblical onlook, which may need to be established
by careful Bible study, including attention to the Bible's use of
language.
Catholics have not used the
language of primordiurn much because they see
biblical history within the tradition and the tradition within history, but the conservatives are often primitive in their views about origins of episcopacy and papacy, and contemporary moderates often try to settle things
by going back to
biblical accounts of early ministry and communal life.
Nonetheless, he reiterated his belief that the
biblical stories of the world's creation «are true in the spiritual sense and that they are written
by human beings in the
language of the time.»
If you're familiar with the
biblical story of the tower of Babel, you may recall that the attempt of humanity to do such a thing resulted in their
language being garbled
by God.
The Prison Fellowship, founded
by Chuck Colson, draws on
Biblical language of forgiveness to support a dramatic narrowing of collateral consequences.