Sentences with phrase «biblical texts about»

At one level every hermeneutic is exclusive in practice, as when «process hermeneutics» centers attention on the metaphysical claims of Biblical texts about the reality of God (e.g., see MEH).2 But «process hermeneutics» refuses to be reductionist in its theory of interpretation, understanding, and meaning; hence, its inclusive hospitality to «any and all disciplined methods of interpretation,» as Kelsey puts it (compare, e.g., RPIPS, especially 106 - 15).

It is not uncommon to find Victorian dualisms read into a biblical text about the family or sexual ethics.

Not exact matches

You're just refusing to answer my questions again and this time about Biblical texts — and you're a pastor!

Especially as pastors, it's easy to individually lose sight of our relationship with God b / c everyday at work, we're looking at biblical texts or looking at some lesson, or talking with someone else about God.

If you're interested in self - inquiry there are a lot of psychological texts written in recent years when the science was far, far in advance of anything understood about humans back in biblical times.

It has about as much to do with the Biblical texts as Humpty Dumpty.

But you know a lot less about the Bible than Biblical Scholars who have studied the original, Aramiac, Greek and Hebrew texts and a lot more learned and educated than you and still believe: guys like Fr.

In this work he commented one by one on all his writings, giving details about the date and circumstances of the work, noting places where he had changed his mind, pointing out passages where he got things wrong, for example where he had cited a biblical text from memory and not gotten it correct.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

But talk about such biblical texts and about the end of the world is no longer the sole property of late - night radio preachers and shouting Bible - pounders.

Much of the information that has come down to us by tradition about the authorship, place and date of biblical writings, about differences of text and translation, and the like, is the outcome of intelligent critical discussion which took place between the first century and the fourth.

But if we can stop arguing about inerrancy, we can return instead to what has true value, which is actually discussing the biblical text itself.

This is certainly a problem for those who treat the biblical text as sacred, regard the biblical heroes as models, and suppose that everything said about God is true.

So while I agree that this is an example of how long some of these teachings went, even here they were interactive discussions, and while we can not be certain, the discussion was probably about the interpretation and application of biblical texts.

It is not itself a hermeneutical remark, process or otherwise, about Biblical texts.

«Through personal stories, proven experience and a thorough analysis of the biblical text, Building a Healthy Multi-ethnic Church illustrates both the biblical mandate for the multi-ethnic church as well as the seven core commitments required to bring it about.»

Romans 1 and other biblical texts state that God has revealed certain truths about Himself in nature so that men are without excuse.

These are some of the major biblical texts that led me to change my mind about the purpose of hell and the final end of the wicked.

I believe it is the responsibility of all those who disagree with Richard Dawkins» rather superficial and juvenile conclusions about the biblical text, to create space for a deeper discussion around the way in which we work with it and, as a consequence, who we understand God to be.

We began talking about the close study of word patterns and structures and ended up reflecting on the authoritative function of biblical texts.

My problems with this book are the same problems I have with nearly all books about biblical criticism: I believe the presuppositions of most of those who engage in biblical criticism are inherently flawed, and as a result, short - circuit the creative thinking that is necessary to discover solutions to the so - called problems in the biblical text.

The Bible speaks about the transformation of selves by the acts of God: thus the psychological realities coming to expression in the biblical texts may be either descriptions of the imprisonment of the self needing release, or those of the liberated, transformed person.

The fact that people are tempted to abuse Scripture by calling upon it to support whatever they believe is one of the reasons it is inappropriate most of the time to think that the primary theological debate is about whether the biblical text is authoritative or not.

It allowed me to reconceptualize the study of «women in the Bible,» by moving from what men have said about women to a feminist historical reconstruction of early Christian origins as well as by articulating a feminist critical process for reading and evaluating androcentric biblical texts.

It's amazing that a «religion scholar» who writes books about God exhibits such poor exegesis of basic biblical texts.

Convinced that certain Biblical texts allow only a chauvinistic interpretation, she concludes that though she respects Paul greatly for his central affirmation about humanity (Gal.

In a series of posts entitled «Better Conversations About Biblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblical About Biblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblicBiblical Womanhood,» I argued that this approaches glosses over some important realities about how we actually engage the biblical about how we actually engage the biblicalbiblical text:

Still other Christian theologians and biblical scholars maintain that faith is built not on what we know about the historical Jesus, nor on interpretations that offer the demythologized message of the New Testament texts, but on what we find in the texts themselves.

Archaeologists have found new evidence about the time frame of the biblical texts, based on what's essentially a shopping list.

If you don't like to think about the violence in the biblical text, you might want to ask yourself why...

Having said all this about Biblical preaching that moves inductively, how is the preacher to approach the text as he prepares for his message?

To look for specific biblical texts as the definitive resolution of questions about war, sexuality, personal rights, public policy, etc., and to present these as revealed truths, is highly questionable.

his text of biblical knowledge is only about 200 years old, so not even close to being ancient.

He must, for instance, make up his mind about what is «true» in the Biblical text, and what is only «temporary» — i.e. to be interpreted in the light of the world view or the religious environment of the age.

I sometimes think these documentary theories are nothing more than scholarly inventions to give scholars something to write about who have become bored with the biblical text itself.

I did not mind too much about the way the movie strayed from the biblical text.

Each of these strategies is possible and each reflects a decision about the thrust of the biblical text and how that is to be related to the actual situation of the church.

Indeed this dialectic, worked out in the context of Ricoeur's general theory of discourse in Interpretation Theory, underlies what the philosopher now tells us about understanding biblical texts.

What if someone asked you, «Is there a chance you could be wrong about the way you've interpreted the biblical texts sometimes used to condemn homosexual orientation?»

The interpretative act of social reconstitution is what the biblical text itself is all about.

Even heroes of the Christian faith have changed their minds about the meaning of various biblical texts.

For example, Harvard theologian Ronald Thiemann, who studied under Frei, objects that the cultural - linguistic model makes talk about the «text» stand in place of Christian talk about God; Yale biblical scholar Brevard Childs rejects Lindbeck's talk about the text creating its own world.

I can also discuss further about the dietary laws and how they are different from the biblical texts surrounding sexually immoral behavior.

Many times, when people of faith are challenged about their anti-gay views, they cite biblical verses or other religious texts as a safe haven when they are unable to articulate why they hold prejudiced atudes toward LGBT people.

Think about these Suggestions for Appropriating the meaning of the Biblical texts in relation to your way of interpreting what the Bible says about homosexuality.

Early in the season of Pentecost, the church remembers the biblical texts that tell about the cost of discipleship, and the profound concept of dying and rising with Jesus Christ.

So before we go and mine the Bible for verses about women and then apply them universally as elements of «biblical womanhood,» we've got to humbly acknowledge our own limitations in applying an ancient text to modern times.

This happens whenever a woman is presented with a universal statement about the «biblical» role of women in the world, which is typically extrapolated from a single biblical text without regard to literary or historical context and followed by a parenthetical string of additional unrelated and out - of - context Bible verses for support.

Anyway, I was pleased to see that this book on the Grand Canyon puts together some of the best scientific research about the Grand Canyon and matches it with some of the best research and understandings of the biblical text.

Observations the industrialist made about how he practiced respect for persons sounded like the Corinthian passage; and the discussion participants listening to these remarks thought they were listening to a paraphrase of the biblical text.