Sentences with phrase «biblical terms as»

The history of the human city may be read in biblical terms as a movement from Rameses to the New Jerusalem.

And many Pentecostal and Jesus groups see the present in biblical terms as the end of times just before Jesus is to return.

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.

Not exact matches

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.

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.

Two: It seems that these exercises in process hermeneutics are done as exercises in Biblical theology; but it is «Biblical theology» in two quite different senses of the term (although they could be interrelated).

As a result of biblical research we now realize that the Scriptures speak of God's eternity in terms of time, not timelessness.

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.

Arius agreed to all of the biblical titles and expressions used of Christ's divinity because each one could be interpreted in such a way as to ascribe to him a diminished divinity (which, in biblical terms, could not be a divinity at all).

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.

Mission Study or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundations.

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.»

Thus America came to be thought of as a paradise and a wilderness, with all of the rich associations of those terms in the Christian and biblical traditions, or, more simply, thus Europeans came to think of America as both a heaven and a hell.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

Although Biblical «infallibility» thus seems the better of the two options, as even Pinnock's most recent statements imply, the term is not without its problems within and outside the evangelical community.59 Given the history of controversy over inspiration, to say that Scripture is «infallible» seems to many evangelicals a watered - down statement, one sidestepping Biblical truth.

House Democratic Leader Nancy Pelosi on Wednesday described the earthquake, tsunami and nuclear crisis in Japan as «beyond biblical in terms of its proportion.»

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.

«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.

Terms such as fundamentalist, orthodox, biblical Protestant, conservative and evangelical are sometimes used interchangeably, while at other times they express slightly different nuances.

Father Albert Vanhoye recently began his second five - year term as Secretary of the Pontifical Biblical Commission.

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»).

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.

It reads as follows: ab — ba — abc — cba — abc; bc — cb — bcd — dcb — bcd; or in Biblical terms: «In the — the in — in the beginning — beginning the in — in the beginning, etc..»

Stating that he uses the term moral model to refer to the Biblical view, he paints this picture of the Moral Model: (1) The addict became addicted primarily as the result of immoral behavior.

In the course of many centuries the biblical record has left us with an impressive compendium of historical testimony to God's dealings with Israel, expressed in terms of a wide variety of diverse and often conflicting perspectives, which so perplexed the Greek mind as it tried to come to terms with the foundations of Christian theology.

The only thing that would put us in «good standing» with the ex-gay and similar folk would be to admit we are gay and always will be («reparative» therapy doesn't work and denial ends in repression taking the form of promiscuity), and most of us aren't called to celibacy (in the only Biblical sense of the term, as Jesus makes reference to and Paul discusses at length).

As Evangelicals, we saw this teaching as implicit in the doctrine of justification by faith alone and tried to express it in biblical termAs Evangelicals, we saw this teaching as implicit in the doctrine of justification by faith alone and tried to express it in biblical termas implicit in the doctrine of justification by faith alone and tried to express it in biblical terms.

A middle position sees the biblical record as neither completely divine nor completely human, but as Involving both God and man; its authors conveyed profound insights into the nature Of God, but expressed this religious message in poetic form and in terms of the understanding of the world then current.

So even before he began using that term, he sent a letter to the head of the Vatican Observatory, noting that «those members of the Church who are either themselves active scientists, or in some special cases both scientists and theologians, could serve as a key resource» in bridging the chasm that too often separates modern science and biblical religion.

Hence, Pentecostals defend the unity of the Spirit not in terms of the uniformity of the church, but as expressed in the plurality of the many members of the church catholic and the diversity of their biblical interpretations.

Just as the biblical narrative carries its own force and can not be reduced to a single teaching or moral, faith as expressed in story and metaphor is coherent on its own terms.

Whereas biblical studies experienced the challenge of modernity in terms of historical - critical approaches to scripture, pastoral theology experienced it in terms of the emergence of psychology and sociology as disciplines.

But even though in the light of Jesus we may not accept a particular biblical command as an adequate disclosure of God's will now, we must not conclude that God did not reveal himself then in just such terms.

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.

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.

In the biblical tradition, our resurrection is a participation in Christ's resurrection, construed as an historical event which contravenes the historical reality of his death, and thus — in Whiteheadian terms — interrupts the perpetual perishing of occasions.

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.

Rather, the concept was enriched, multiplied and extended as a host of anonymous authors and editors, ranging far and wide in terms of circumstance, setting and purpose, began to populate the biblical landscape.

In fact, say biblical experts, these terms and concepts were already familiar to residents of the Roman Empire who knew them as references to the authority and divinity of the emperors, beginning notably with Caesar Augustus before the dawn of the first century.

In the last two chapters, the authors make their concluding assessment: first in social and political terms by analyzing the positions of evangelicals and Catholics with regard to main themes in American history; second in more biblical and theological terms as they seek to answer the question they set themselves in their title.

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.

5) Human sexuality in Biblical texts is also portrayed in terms of qualities of relationship such as faithfulness, love, obligation, and justice.

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.

First of all, there is very little theology in America today: dogmatic theology has virtually disappeared, biblical scholarship is largely archeological and philological, church history barely maintains its existence as a discipline; and, in terms of German influences, Bultmann has replaced Barth as the guiding light of the younger theologians.

They are losing ground because their rhetoric consistently reflects a commitment to an idealized glorification of the pre-feminist nuclear family of 1950s America rather than a commitment to «biblical manhood» and «biblical womanhood» — terms that many of us recognize as highly selective, reductive, and problematic.

This is not how the Bible uses the term, and in fact, since condemning others as «heretics» is divisive, this behavior itself is the true biblical «heresy.»

The biblical material stresses the material world, the bodily condition, the time - and - space reality, which we all know and in terms of which we exist as men and women; it does not take flight into some supposedly more «spiritual» realm where these things are of no importance and where presumably life is lived, at the creaturely level, without any genuinely created order at all.

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.