Sentences with phrase «biblical revelation as»

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.

Not exact matches

5:20 - 21 and 1 John 4:1, to not quench the Spirit, to not despise prophecies, but to examine all extrabiblical revelations according to biblical criteria and test all persons, like the noble Bereans in Acts 17, who «examined the Scriptures daily to see if this were so,» the Calvinists / MacArthurites deleted my post of my testimony on SO4J's FB timeline — because it threatened them, and they knew I am telling the truth about an awesome dream of Jesus in 1973, as I emerged from a traumatic childhood with a mother who had worked the Ouija board when I was 11.

Jeremy as usual you blow the dust off biblical concepts and when you do those people who read your writings find truth and revelation.

In the biblical history we are to find a revelation of God that can be understood as to give meaning to history in our own time.

As such, it is never merely the repetition of biblical ideas alone, even for those holding to the sole and binding authority of Scripture as God's revelatioAs such, it is never merely the repetition of biblical ideas alone, even for those holding to the sole and binding authority of Scripture as God's revelatioas God's revelation.

Any one, therefore, holding a religious rather than a materialistic philosophy, will think of the process of Biblical development as dual — seen from one side, a human achievement; seen from the other, a divine self - revelation.

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.

It is the Biblical notion that miracles have ceased to be normal... This is not to say that God has stopped performing miracles, or that the Holy Spirit has stopped working, but only that the Apostolic miracles such as speaking in tongues, prophecy / revelation, and healings have ceased as a normative gift to individual believers: 1) The Holy Spirit's purpose in imparting the «sign gifts,» has expired 2) The sign gifts were given exclusively to the original Twelve Apostles, so that the sign gifts and Apostleship are inextricably linked 3) The gift of Apostleship no longer exists

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....

We need further theological interpretation of the biblical witness to Jesus» suffering and death as revelation of God's suffering love.

If we are to be faithful to nature and our continuity with it, we may now accept the universe s own inherent instability as the precondition of the biblical, historical revelation.

I agree with what you have said, that the revelation of scripture is received from Holy Spirit and I know this to be true in my life as well, as I to have had no biblical teaching of a professional nature.

Within the context of special revelation, Niebuhr turned to two distinctive biblical teachings about man, man as creature and image of God, and used these two doctrines to clarify and substantiate his original assumption about man's paradoxical environment of nature and spirit, and to refute the competing anthropologies of modern culture.

In the early days of what we know as modern science, the hard sciences — physics, chemistry, astronomy — were thought to be (and often thought themselves) the enemies of revelation and biblical religion.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

And it shows little awareness of the biblical understanding of revelation as history, revelation as event, revelation as dialogical encounter, or revelation as personal relationship.

Almost as if in direct reply to Screwtape, Daniel Day Williams asserts that historical biblical criticism is essential to prevent «faith from taking flight from history and creating a picture of the Christian revelation which distorts historical fact» (SFL 156f).

As we shall see later, it is too much to expect that the biblical word of revelation will itself bring this sense of mystery along with it, as though we were encountering it there for the first timAs we shall see later, it is too much to expect that the biblical word of revelation will itself bring this sense of mystery along with it, as though we were encountering it there for the first timas though we were encountering it there for the first time.

The apologetic preoccupation was with preserving the «truth» of revelation, so much so that the biblical vision of revelation as the generous self - disclosure of God's vision for creation and history was virtually forgotten.

In the second part (B) we shall use the Memorandum of the Confessing Church of Hesse as our basis, and ask whether myth is a permanent element in human thought, and therefore an indispensable vehicle for the expression of the Biblical revelation.

Contemporary theologians, attuned as they now are to the renewal of biblical theology, may find the constitution on revelation quite unremarkable.

Should one speak only of God's self - revelation as events in biblical history?

The setting itself gives the tone for this authoritative teaching: while Luke's account of the sermon takes place on the plain, Matthew has Jesus up a mountain, thus evoking the biblical notion of mountain as a place of divine revelation, and Mount Sinai in particular as the place where God's will for his people Israel was revealed.

Since Catholics believe in tradition as a channel of revelation, they do not expect everything to be demonstrable from biblical evidence alone, nor by means of neutral historical research.

When extended to all the other forms of biblical discourse we are going to consider, this concept of revelation, taken as a synonym for revelation in general, leads to the idea of scripture as dictated, as something whispered in someone's ear.

As earlier with regard to poetic discourse on the objective side of the idea of revelation, so too on the subjective side, the experience of testimony can only provide the horizon for a specifically religious and biblical experience of revelation, without our ever being able to derive that experience from the purely philosophical categories of truth as manifestation and reflection as testimonAs earlier with regard to poetic discourse on the objective side of the idea of revelation, so too on the subjective side, the experience of testimony can only provide the horizon for a specifically religious and biblical experience of revelation, without our ever being able to derive that experience from the purely philosophical categories of truth as manifestation and reflection as testimonas manifestation and reflection as testimonas testimony.

Which of the biblical forms of discourse should be taken as the basic referent for a meditation on the idea of revelation?

Since we are making at least as many mistakes, we desperately need the insight of other Christian leaders who are striving to submit their total lives to biblical revelation.

I think James Cone is right when he says: «Theologians of the Christian Church have not interpreted Christian ethics as an act for the liberation of the oppressed because their views of divine revelation were defined by philosophy and other cultural values rather than by the biblical theme of God as the liberator of the oppressed.»

But this explanation does not exclude the possibility of other distinctions which also shed light upon the biblical revelation about man and which may give rise to other theories, such as the Whiteheadian one we have described.

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

In its portraits of God's revelation in the mode of «promise,» biblical religion gave rise to the experience of history as an opening of events to an always new future bearing a universal meaning for the events that take place in time.

The biblical theology to which he refers emerged after World War II as a consensus with certain characteristics: (1) the Bible is assumed to be relevant for modern men and women; (2) biblical criticism is to be accepted; (3) the message of the Bible is a unity, if a unity in diversity; (4) revelation is historical encounter rather than right doctrine; (5) the biblical (Hebraic) mentality is distinctive.

It is important to add that in the tradition of biblical faith, historical revelation, which is the self - disclosure of God in history, is never deemed to inhere simply in the event as event, but also in the interpretation of the event.

The latter notion has not been as prominent in the theology of revelation as has the former, but it is no less biblical.

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

Recent biblical scholarship instructs us that Jesus» reference to God as «Abba,» which is a trust - filled term of address to one's «father,» a name of intimacy and deep affection, already contains the nucleus of the Christian revelation.

The biblical idea of revelation as God's promise has both auditory and visual overtones.

Thus we can see that this insight is rooted in Biblical revelation and the early Church's profession of faith, as well as being increasingly widely and authoritatively acknowledged in our own era.

As Fundamentalist Mormons, the Wadlows believe the founder of The Church of Jesus Christ of Latter - day Saints, Joseph Smith, had a revelation from God to reinstitute the Biblical practice of polygamy.

The revelations that finally materialize are of an unexpected and downright inexplicable sort, exposing the proceedings as a self - conscious biblical / Grimm's fairy tale allegory about crime and punishment — as well as the cost of refusing to take responsibility for one's actions.

As a bridge between the viewer's space and the mythic world of the painted interior, it offered a kind of superior reality — what Barbara Savedoff terms «a higher ontological status,» and yet neither the intense, sensual revelation of one's own world or the Biblical one inside.

What has not been mentioned is that the «Saul - into - Paul conversion theory», published by Elaine de Kooning in Art News in 1958, was not set in Willem de Kooning's studio and did not mention a «Bell - Opticon», unlike her account of 1962.13 Additionally, while the 1958 account's introduction dramatised Kline's breakthrough to abstraction as a «transformation of consciousness», or a «revelation» of Biblical proportions, invoking the example of «Saul of Tarsus outside the walls of Damascus when he saw a «great light»», the description of Kline's technical and conceptual breakthrough in this account nevertheless resembled previous accounts of Kline's development in its gradualness, uneventfulness and thoughtfulness.14 The breakthrough that Elaine de Kooning first recounted was a product of sustained technical experimentation and logical thought on Kline's part, rather than accident or epiphany: «Still involved, in 1950, with elements of representation, he began to whip out small brushes of figures, trains, horses, landscapes, buildings, using only black paint.