Sentences with phrase «biblical revelation»

And this raises the troubling question about the environmental value of biblical revelation (not to mention that of other religious traditions).

But notice what the essence of theological liberalism is; it is allowing our thinking and living to be shaped by the surrounding society's views and values rather than by biblical revelation.

Biblical revelation refuses to let us despair of history.

Practical implications, of course, attend such a defense of biblical revelation.

For Union University, and schools like her, our views about human sexuality and religious liberty are deeply rooted in biblical revelation and thousands of years of Judeo - Christian tradition.

In the case of the Roman Church, tradition had come to exercise a restraining role on biblical revelation; it was, Luther asserted, gagging Scripture.

Nonetheless their distrust of universals went a long way toward undercuttingthe analogy which instils confidence into human thought and supplies the presupposition for biblical revelation.

Biblical revelation speaks to this impasse through its perception of mystery as appearing to us precisely in the mode of promise.

I ask you to help us to understand better how biblical revelation and scientific theory can converge in the search for truth.

The Self - Embodiment of God (Harper & Row, 1977) directly reflects this quest, and it attempts to re-enact biblical revelation in theological speech, and to do so by way of a meditation upon the actuality of speech and silence.

Lovelace evaluates the current theological direction, concluding that one can detect in the growing acceptance of homosexuality a «false religion» (its antipathy toward Biblical revelation is a sign), a «cheap grace» (repentance is ignored), a «powerless grace» (the possibility of cure is denied), and an «antinomian ethic» (the balance between Law and gospel is undercut).

Biblical revelation culminates in the Christ who reveals the essential nature of man.

It raises the question as to whether one can be a devotee of biblical revelation while at the same time accepting the norms of reason and critical consciousness.

It's a new Biblical revelation; I guess he's jealous of Ussher and wants his own chapter in the Book of Crazy.

The two overlap: Biblical revelation comes to the aid of fallen, ailing human reason and helps orient and elevate it.

And since biblical revelation always has the character of unpredictability, in that its arrival transcends our anticipations, its justification would strain critical thinking beyond its usual limits.

If I do not seek to restate the proofs for the existence of God, and if I do not inquire into the relation of concordance or of subordination that might exist between two orders of truth, it is as much for reasons based on the interpretation of biblical revelation given above as for the idea of philosophy that I make use of.

The author evolves a hermeneutics of Revelation by entering into a dialectic between the concept of biblical revelation as seen in various types of biblical discourse, and the concept of philosophical reason that engages classical and contemporary philosophy in their own categories.

Biblical revelation represents a basic antagonism between the transcendent deity, Jahweh, and the fertility religions of the surrounding societies.

In another part the Pope says that biblical revelation leads us to see the eternal Word as the «foundation of all reality».

At the same time and in the light of the full biblical revelation we recognize what seems to be a mingling of the human word with the divine Word in the command of indiscriminate slaughter (see also vs. 35).

At the same time this paradigm poses a constant temptation for the Church, the more so because its humanism is post-Christian and draws so heavily on a vision of the human which is inspired by Biblical revelation and the person of Christ.

The hermeneutical task is not merely the mining of biblical revelation in ways meaningful to individuals.

The vision unfolded in biblical revelation can become incarnate in our world only as we cooperate actively with the power behind that vision.

Such a concept might describe Aristotle's Unmoved Mover, but it falls far short of the God of biblical revelation, the God who is actively involved with the world he has made and who entered directly into that world as a squirming baby in a messy manger.

Our present economy is based on lending money at interest and that is in direct contradiction with the biblical revelation.

If the doctrine itself is not explicit in the Bible, and if its implications are not admitted in the Bible, it is hard to see how the doctrine can be defended on the basis of Biblical revelation.

We affirm both the sufficiency and unique nature of biblical revelation (2 Timothy 3:14 - 17).

This facilitation begins with the recognition of the bipolar nature of biblical revelation.

In earlier evangelical theologies content and form were identical; the content of biblical revelation was crystallized into doctrinal form and this doctrine, it was assumed, would be self - evident to reasonable people.

Such a proposal in no way invalidates the search for doctrinal forms that are consistent with the substance of the biblical revelation; it merely means that their discovery will constitute but a halfway house rather than the journey's destination itself These doctrinal forms will then have to be adapted to and translated in terms of the assumptions and norms of the American situation in such a way that the Word of God is preserved in its integrity but affirmed in its contemporaneity.

Biblical revelation was given in a particular cultural context but it is also intended to be heard in our own context.

It may be increasingly necessary, however, to allow the concrete situation, rather than the biblical revelation, to propose the «doctrinal» loci or the organizing forms in terms of which biblical faith needs to speak, because the secularism of our time has so transformed the way people think that Christian faith is now in a cross-cultural situation.

Our doctrinal categories can be neither artificial, so as to impose an order on the biblical revelation which is not itself a part of the revelation, nor wooden, so as to exclude testimony which does not fall within the prescribed pattern.

The biblical revelation, because of its inspired nature, can therefore be captive neither to the culture in which it arose nor to the culture in which it arrives.

«Inclusivists,» while also stressing the centrality of biblical revelation, are more willing to allow, if not for «other gospels,» then for bits of revelatory truth in places far removed from the Judeo - Christian drama.

Nevertheless, even without this particular theological slant, one can make the case that the encounter with those world religions whose origin lies outside the biblical orbit, notably those of South and East Asia, constitutes an important and most valuable challenge to those of us, Christians and Jews, whose faith is grounded in the biblical revelation.

Though the most Deistic of the Founding Fathers, even Jefferson was not a full - fledged Deist if we accept that philosophy as having had two fundamental tenets: a rejection of biblical revelation and a conviction that God, having created the laws of the universe, had receded from day - to - day control....

The God of biblical revelation is certainly merciful with our doubts, there is no doubt about that.

But evergreen trees are key in the biblical revelation of redemption and restoration.

«Exclusivists» (a somewhat pejorative term, to be sure, but one that may stick all the same) are people who insist on the finality and uniqueness of biblical revelation.

What can not be done is to revoke the rupture and still preserve the essence of the biblical revelation.

Finally, the «pluralists» are those who are prepared to give up on the centrality of biblical revelation, even if they admit that their own access to ultimate reality has been inevitably conditioned by their Christian background and experience.