Sentences with phrase «biblical tradition as»

Here I want to point out how central justice is to the whole biblical tradition as well as to Jesus.

The theme of two lordships is powerful and central to the biblical tradition as a whole.

Not exact matches

We also affirm that tradition, rightly understood as the proper reflection of biblical teaching, is the faithful transmission of the truth of the gospel from generation to generation through the power of the Holy Spirit.

to the new intellectual environment, combined with the fact that Wesley did seem easily to appropriate the emerging biblical scholarship of his day, are grounds for suggesting that the Wesleyan tradition is more appropriately viewed as non-fundamentalist, even among those who wish to live in more direct continuity with the spiritual dynamic of the founder.

Generous orthodoxy also means that one embodies biblical virtues as a theologian and as a biblical scholar as one encounters those who come from other traditions.

When Friedrich Nietzsche, in his several tirades against Christianity, points to these elements as of the essence of the biblical tradition, he is certainly correct — though not in the dark conclusions he draws from the observation,

Here it is assumed that the church's teaching is the responsible development of biblical teaching, but the task is not so much to check this assumption as to build on the tradition.

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

We Christians have the freedom in Christ to meet together as often as we like in a structure we are comfortable with that closely mirrors biblical tradition.

Instead my four co-authors and I speak of «the biblical and republican traditions,» which we do not claim to be identical but which we see as deeply interrelated.

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

We are somewhat led astray by the tendency, even in the biblical tradition, to conceive the creation before sin as idyllic bliss.

The Protestant Reformation is often perceived as having pitted the biblical Word of God against ecclesiastical tradition.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

In Rhetoric and Biblical Interpretation they recommend that the definition of rhetoric be broadened to its fullest range in the classical tradition, namely as «the means by which a text establishes and manages it relationship to its audience in order to achieve a particular effect.»

Can they develop theologies of ecology that affirm the intrinsic value of all life, as do the deep ecologists and most others within environmental philosophy, and that also affirm the care of a compassionate God for the poor and oppressed, as do prophetic biblical traditions?

that is, the mixing of indigenous traditions with Christian biblical narratives, are not only identified but often encouraged as a continuing creative practice.

Schama's analyses of Rembrandt's paintings of biblical subjects (as well as of Rubens's commissions from Oratorians, Jesuits and other Catholic factions) reflect a sound knowledge of the visual and doctrinal traditions that shaped them.

In comparison with Egyptian and Hellenistic divine archetypes such as Isis and Demeter, the biblical traditions can not be expected to yield much fruit.

The question that is put to Christians today where our christology is concerned is whether we can return our thought and the ethical consequences of our thought concerning Jesus the Christ to the ontological matrix in which it was originally enfolded — namely, the relational ontology of the tradition of Jerusalem; and thus overcome this obdurate temptation, neither biblical nor contemporary, of regarding the one at the center of our confession as the bearer of «substances» that are as incomprehensible as they are incompatible.

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.»

In the biblical tradition, God was thought to possess full knowledge of human history, past and present; and from time to time he chose to reveal the future to certain select people, such as Joseph, Daniel and John of Patmos.

Within the Jewish - Christian tradition, this refreshment and companionship is given a supreme and clear statement in the language in which the biblical writers speak of God as the living one who identifies himself with his creatures, works for their healing, enables them to experience newness of life, and enters into fellowship with them.

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.

Buber calls his treatment of Biblical history «tradition criticism» as distinct from «source criticism.»

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.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

From within our human history God's vision of cosmic destiny can be grasped only through the relatively limited and time - conditioned stories of promise that serve as the foundation of our biblical tradition.

Articulated by editor Jim Wallis in his book Agenda for Biblical People, as well as by editorials and articles by the staff, the Sojourners position reflects a Christian radicalism steeped in the Anabaptist tradition - one committed to rigorous discipleship, corporate life - style, and societal critique.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionAs we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditionas they do on the matter of conflicting loyalties to ecclesiological traditions.

Ninian Smart has shown that although Western religious traditions have been predominantly numinous and Eastern traditions predominantly mystical, all the major world religions have in fact included both types of experience.18 Early Israel gave priority to the numinous; biblical literature portrays the overwhelming sense of encounter, the prophetic experience of the holy as personal, the acknowledgment of the gulf between the worshipper and the object of worship.

Faithfulness to Christ supports our recognition of our rootedness in the Bible and the history it recounts, but it alters the nature of Biblical authority as it opens us to awareness of the patriarchal character of all our Scripture and tradition.

Having listened to these positions and ob - served the importance which theological traditions play in their formulations, I will then look for direction as to how a renewed investigation of the Biblical data might proceed.

The current impasse in evangelicalism over social ethics provides us a model for exploring how a dialogue between conflicting theological traditions can aid theological formation as evangelicals seek to apply concretely their theoretical commitment to Biblical authority.

«As a Christian,» says the cardinal, «there are no prior commitments that can overrule or trump this biblical tradition of compassion for the stranger, the alien and the worker.»

Certainly Catholic Christianity has had the ability to engage the issue with seriousness, with respect for the integrity of science, and with fidelity to the biblical narrative and Tradition of the Church, as evidenced by the efforts of Pope Pius XII (Humani Generis, 1950) and Pope John Paul II [Address to the Pontifical Academy of Sciences, October 22, 1996).

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

Various elements of tradition seem nonessential, such as male celibate priesthood and biblical cosmology.

A second basic approach to biblical studies is historicism in which Scripture is treated in the same way as any worthy literature of a given cultural tradition.

More specifically, his goal is «to examine — with a frank apologetic agenda near at hand — the possibilities for envisioning the transformation of humanity through relationship with Christ, as per Biblical tradition and Christian experience, in a process - relational mode»

Drawing on biblical and church tradition, he spoke of the roles of pastor, priest, prophet and king as historically normative for the Christian ministry.

An Argentine in the Peronist tradition, he articulates a biblical populism, as it were.

It is quite otherwise, however, with Elijah, the ninth century prophet, who, according to the Biblical tradition, had been carried up to heaven in a whirlwind riding in a chariot of fire, drawn by horses of fire.13 Elijah had made such an impression on the men of his own generation as a man of vitality and divine power that he continued to be a living legend.

It is quite appropriate to speak of the history of God's activity if this is bound up with concrete response to creaturely activity, as both biblical traditions and process theism can affirm.

Here the biblical tradition may actually act as antithesis rather than thesis.

Accepting the notion that biblical narratives are the product of many layers of oral tradition, they see scripture as paradigmatic of humanity's interpretation of the experience (there is no such thing as uninterpreted experience!)

As such, it is at least a partially alien criterion by which to appreciate biblical traditions, since their understanding of divine power is rather different, a subject we shall turn to in the next chapter.