Sentences with phrase «biblical term for»

The biblical term for this negative effect is «judgement».

It is not an ordinary biblical term for sexual intercourse, which is usually described as a man «going in» to a woman or «lying with» her.

Disqualified is the biblical term for that.

This is a really great explanation that is positioned following the first girl's story: «One of the Biblical terms for someone who speaks abusive words is reviler.

Not exact matches

Nonetheless, the lines of inquiry connected with the term — combined with fresh study of biblical, patristic, and Orthodox thought — hold high promise, I believe, for a constructive response to the concerns raised by today's environmental philosophers.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

Now, before all the church curmudgeons jump on this with I - told - you - sos about biblical illiteracy and widespread deficiencies in systems for discipleship (which may be partly to blame for the statistic), it important to note that unfamiliarity with the term does not necessarily equal widespread ignorance of its content.

Traditionally the term was used primarily for exegesis of the Bible; however, in contemporary usage it has broadened to mean a critical explanation of any text, and the term «Biblical exegesis» is used for greater specificity.

Well then, perhaps you could give your definitions for the theological / biblical terms you cited above plus any other necessary terms that you didn't cite (i.e., your definition in distinction to the Calvinist / Arminian definitions of those words)?

Therefore it was also natural that the kerygma as we find it in the New Testament should not only be couched in biblical terms but also that these terms require for their proper understanding an awareness of the whole Old Testament witness and record.

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.

Each biblical statement is a sentence which must be understood in terms of the vocabulary and grammar of its original language (Hebrew, Aramaic or Greek), but the better modern translations, such as the Revised Standard Version, have made it possible for one who understands English vocabulary and grammar to read and study the Bible without being seriously misled on most points.

In biblical terms this means: Call no man your father, for you are all brothers.

It embraces a fruitful abundance of descriptions of God, including all the substantive terms that can legitimately complete the sentence, «God is...,» beginning with scriptural terms such as Word, Wisdom, Water of Life, Bread from Heaven, Truth, and Comforter, as well as alternative proper names such as El Shaddai and also El Roi» Hagar's name for God, in the only biblical story where a human being gives God a name.

For all the new European inhabitants of America the Christian and biblical tradition provided images and symbols with which to interpret the enormous hopes and fears aroused in them by their new situation, as I have already suggested in using the terms «paradise» and «wilderness.»

The wonder, rather, is that he more often wants to retain the term «biblical theology» for his reconceived discipline.

Preaching also suffers from the failure to provide opportunities for the laity to wrestle with biblical and theological concepts in the context of their own lives and in their own terms.

Ultimately this elliptical, even eccentric involvement of biblical themes, figures, and narratives does not make for a work of superior accomplishment in either religious or literary terms, whether by comparison to masterworks of the past or the finer novels in Coetzee's own oeuvre.

Thus the gospel was concentrated in the person of Jesus; the hope of the Kingdom receded and became eventually only another name for «heaven,» the other world, the state of bliss beyond death, or, as in Thomas Aquinas, a term for the divine theodicy in general — though in truth this interpretation really emphasized a fundamental element in the whole biblical conception, in Jesus» teaching as elsewhere — and thus an intellectual concept of the person of Jesus tended to become central for Christian doctrine, theology, and devotion, rather than the person of God, his sovereignty and his redemptive will, his wisdom and his love.

It will be interesting to observe whether Pinnock's move from Regent College, which required its faculty to sign an «inerrancy» statement, to McMaster Divinity College, which has no such stipulation, causes Pinnock to drop the term «inerrant» for something he feels is more appropriate to the Biblical record.

«Complete Infallibilists» reject «inerrancy» as a helpful term for describing the total trustworthiness of the Biblical writers» witness, substituting the word «infallible» in its place.

God comes up often, but almost never in biblical terms; «God,» we remember, was generic for deists and theists, philosophers and believers alike.

James Dobson taught, in no uncertain terms, that the biblical ideal was for women with young children to stay home instead of work.

For all of us who have found the term «biblical womanhood» somewhere between confusing and crazy - making, her voice is one of intelligence and courage.»

It is seldom noticed (at least in discussions of the City of God) that the Latin terms for justice and justification come from the same Latin root (lost in English when the biblical term «justice» is translated as «righteousness»).

My goal was to playfully challenge this idea that the Bible prescribes a single lifestyle for how to be a woman of faith, and in so doing, playfully challenge our overuse of the term «biblical.»

The use of biblical language to express a Victorian worldview makes it very difficult for most Protestants to remember that the books of the Bible address questions posed in another time in terms of the worldviews of ancient cultures.

Although that might appear to be a conclusion of mere practical reason, first reached by the so - called Enlightenment, there is also a case to be made for it in terms of biblical Christianity as well as «natural law» or secular utilitarianism.

Assuming that agape requires justice in human affairs, the author explores the implication of biblical love for social justice in its historical foundations, in the terms of justice, group loyalty, humanitarianism, protest, nonviolence and nurturance.

Our analysis of the biblical concept of revelation has prepared for us a first degree analogical use of the term and here we are led to a second degree analogy.

He also faulted churches for coalescing around distinctions of class, race, education, and economic status rather than welcoming outcasts — represented in the biblical passage by «foreigners» and «eunuchs» — on equal terms with ourselves as children of God.

Traditionalists, therefore, need not fear Vatican II, for the Council's teaching is profoundly biblical, and thus «traditional» in the best sense of that term.

Here we find a community of implicitly biblical memory and hope set out in terms that usually sound more populist and progressive than religious: «America is not just for people on the make; it's for everybody, including people who can't make it.»

Christians should ask a third question namely, whether the rise in the status of pets to family member, as denoted by the term «companion animal», is an appropriate attitude for a Biblical Christian.

Criticism of the term will not and probably should not abolish its use (though I, for one, believe a better historical case can be made for referring to «the biblical tradition»), but it may encourage citizens to regard it with suspicion.

Yet Jefferson's hope for a national turn to Unitarianism as the dominant religion, a turn that would have integrated public theology and the formal civil religion much more intimately than was actually the case, was disappointed and public theology was carried out predominantly in terms of biblical symbolism.

There is indeed a strong biblical precedent for talking about God in terms of his intentions and purposes in history.

Whereas the central term for understanding individual motivation in the biblical tradition was «conscience,» the central term in the utilitarian tradition was «interest.»

The central value for utilitarian individualism was a term that could also be used to obscure the gap between the utilitarian and the biblical traditions, since it is a central biblical term as well.

Similarly, in the late 19th century there were extensive debates among missionaries in Korea over the appropriateness of the term «Hananim» for the biblical God, and among missionaries in Japan over the use of the Shinto term «kami» for the God of the Bible.»

Evans continues, «Neither nature nor Jesus provide an adequate basis for a self - involving confession in God the creator unless they are interpreted in terms of a complex pattern of biblical or quasi-biblical onlooks.»

«This fix - it - now approach ignores basic metabolic conditioning for mother and child, negative reinforcement training, long - term behavioral problems, what it does to the family as a whole and the biblical affirmation of man's nature.»

Even his foremost scientific biographer, Abraham Pais — a colleague at the institute and an impressive physicist in his own right — referred to him in terms usually reserved for biblical prophets.

Though much of the action remains confined to the inner sanctum of Franco's home, the biblical implications of the film dictate that they must eventually be taken out of their comfort zone, and thanks to their reasonably sized budget, they have enough to clout to develop some eye - popping special effects, and although it intends to satirise the current trend for apoca - blockbusters, it does its level best to match them in terms of scale.

For each unit there are the following activities: Key terms and notes A Biblical quotes page Two 3 mark evaluation questions A 6 mark evaluation question

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