Sentences with phrase «biblical tradition on»

[4] Religious historian James Noel points out the problematics inherent in the contradictory worldviews upon which New Thought is based: philosophical non-dualism on the one hand, and the dualism of the Judeo - Christian biblical tradition on the other.

They emerged out of the Christian denominational - biblical tradition on the one hand and Enlightenment utilitarianism on the other hand.

Not exact matches

Revisiting late medieval biblical interpretation, we may consider the delicacy of the hermeneutic circle formed by Scripture and tradition, appreciating the fragility of a synthesis that refuses to impose on ancient consensus a linear, hierarchical path to truth.

In addition to sociology, tradition, and biblical authority there is Luther's teaching on marriage and family life.

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.

Religion News Service: Obama extols a biblical vision of equality for all in second inaugural A presidential inauguration is by tradition the grandest ritual of America's civil religion, but President Obama took the oath of office on Monday (Jan. 21) in a ceremony that was explicit in joining theology to the nation's destiny and setting out a biblical vision of equality that includes race, gender, class, and, most controversially, sexual orientation.

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.

It is in sharp tension with much in orthodox Christianity, but on many of the points of difference, it is more biblical than the philosophical theological development of the traditions under Greek influence.

Curiously, the religious dimension of the new global society may draw on some of the long - neglected elements in the biblical tradition itself.

p.s.a full systematic view of my view of biblical ethics and the christian tradition would require a face - to - face or a completely separate post on these ethics.

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.

Whether commenting on the liturgy or arguing a point of morality, Howard stresses the biblical foundation, interpreted and expanded by tradition.

On the contrary, there are standards of right and wrong within Christian tradition concerning human sexuality, based in human nature and biblical revelation, which are acceptable to homosexual and heterosexual alike, and which can form the moral basis of public policy.

In essence, tradition means neither theologoumena ecclesiastically imposed nor superstitions ecclesiastically sanctioned (the common Protestant stereotype), but the sum of attempts down through the ages to expound and apply biblical teaching on specific subjects.

If I am asked to identify more precisely what biblical scholarship and Reformation traditions have taught us on this subject, I quote one of the eminent theologians of the first part of this century, who wrote:

In building long - distance devotion to human rights we need not and should not draw primarily on the secular Enlightenment of the 18th century, which has so often been hostile to the biblical tradition.

Organized religions like Catholicism, Mormonism, Lutherism... pretty much anything ending in ISM follow many man made policies and traditions that have no basis on Biblical truth.

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.

It seems to me, then, that even though Tillich's theory of symbols dwells on religious uses, and his theological method starts from existential questions, his formal discussion of God is more strongly indebted to idealist philosophy than to either religious experience or the biblical tradition.

It also led to the ascendance of biblical criticism (relativizing, to a certain extent, the Holy Scriptures), which in turn had negative influences on theology, generating a questioning attitude about the objectivity of established truth and the usefulness of defending ecclesial traditions and institutions.

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 traditions.

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.

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

But I do wonder how much longer our society will stay trapped in a futile debate on sexuality limited to the moralists and the medicalists, neither of whom has much sense of the moral wisdom, compassionate understanding and sense of ambiguity available to us from the biblical tradition.

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.

But the fact is that experience has now shown that a healthy free society is unlikely to be built on any base but the biblical tradition - at least it has not been shown that this is possible in the West.»

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

On the other hand, there are numerous points of entry into the biblical canon — whether the Gospels in contemplative traditions or Paul's letter to the Romans in Lutheran churches.

However, the focus has been mainly on biblical hermeneutics and on a hermeneutics of tradition.3 It is only in more recent times that the term «ecumenical hermeneutics» has come into use, implying understanding and agreement between the churches within the oikoumene.

Start a Jesse Tree tradition in which ornaments representing various biblical figures and events in the redemption story are placed on a tree, their stories unfolding one at a time each day of Advent, building up to the arrival of Jesus.

I wrote my dissertation on Karl Barth and biblical narrative, and I was very much influenced by Hans Frei and the Yale tradition of understanding scripture in terms of narrative.

In Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation (2015), Allen and Swain presented «a programmatic assessment of what it means to retrieve the catholic tradition on the basis of Protestant theological and ecclesiological principles.»

On the importance of the teacher in the early church — distinct from the preacher — see B. S. Easton, «The First Evangelic Tradition,» Journal of Biblical Literature, 50:148 - 55; F. V. Filson, «The Christian Teacher in the First Century,» ibid., 60:317 - 28.)

If ever there was a homogeneous version of this tradition in national life; if ever, after legal disestablishment, a faith was re-established in the popular ethos; if ever there was agreement on biblical authority, on God, Jesus, heaven and hell and the true, the beautiful and the good, then it was in the high years of what one of my book titles terms the Protestant Righteous Empire.

But the signers overlook an important difference between evangelical empathy evoked by the biblical tradition and the assertion of a specific territorial claim based on religious Scriptures.

See misogynist traditions from the past are very loosely based on Biblical principle, or rather, they are Biblical principles taken out of context.

Within the tradition of biblical and trinitarian Christianity it would be eccentric not to come to be on intimate terms with God.

This model can make good sense of many of the biblical traditions, but not of all: God's particular involvement in human history, his apparent lack of knowledge concerning the future in some of the earlier narratives, his suffering, his willingness on occasion to change his mind.

For example, Christian dalits in India, who were earlier fighting for justice as Christians, basing themselves exclusively on biblical resources, now realize that there are resources in other religious traditions as well to undergird the struggle for justice.

Boldest: Shari Johnson with «My Lesbian Daughter, The Bible, and Sex» «When I hear terms like «God's design» and «Biblical marriage» I have to wonder who decides these things... We keep a death grip on the scriptures that suit us — and the translation of those scriptures becomes more a matter of tradition, opinion and convenience than the Word of God.»

Wollstonecraft's analysis is also applicable to the Christian church today since most churches are still based, if not in governance at least in theology, on authoritarian relationships: God / people, pope / church, bishop / priest, priest / laity, biblical revelation / natural theology, Christianity / other religions, tradition / modernity, theologians of the past / theologians of the present, etc..

Relates the biblical tradition and contemporary social attitudes to counseling on sexual and changing role problems.

Reverence for tradition, respect for the biblical word, and reliance on the authority of the church embodied in its priests and scholars are finally idolatrous because we look to a human word or institution to express ultimate meaning for all time.

All Year: The Bible (There are many translations available at biblegateway.com)- Anchor Bible Commentary Series - The Women's Bible Commentary, Edited by Carol A. Newsom and Sharon H. Ringe - Living Judaism: The Guide to Jewish Belief, Tradition, and Practice by Wayne D. Dosick - Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal / Deuterocanonical books, and the New Testament, Edited by Carol Meyers, Toni Cravien, and Ross Shepard Kraemer - Recovering Biblical Manhood and Womanhood, Edited by John Piper and Wayne Grudem - Discovering Biblical Equality: Complementarity Without Hierarchy, Edited by Ronald W. Pierce, Rebecca Merrill Groothuis and Gordon D. Fee - Women in the World of the Earliest Christians: Illuminating Ancient Ways of Life by Lynn Cohick - God's Word to Women by Katharine C. Bushnell - Don't Know Much About the Bible: Everything You Need to Know About the Good Book but Never Learned by Kenneth C. Davis - «On The Dignity and Vocation of Women» by Pope John Paul II - The Year of Living Biblically by A.J. Jacobs

A Dictionary of Biblical Tradition in English Literature edited by David Lyle Jeffrey Eerdmans, 960 pages, $ 80 A mammoth new reference work, certain to be a standard and invaluable resource, this «dictionary» contains hundreds of articles on biblical figures, motifs, concepts, quotations, and allusions» both in their scriptural context and as they have been used and understood by English - speaking writers and scholars since the MiddBiblical Tradition in English Literature edited by David Lyle Jeffrey Eerdmans, 960 pages, $ 80 A mammoth new reference work, certain to be a standard and invaluable resource, this «dictionary» contains hundreds of articles on biblical figures, motifs, concepts, quotations, and allusions» both in their scriptural context and as they have been used and understood by English - speaking writers and scholars since the Middbiblical figures, motifs, concepts, quotations, and allusions» both in their scriptural context and as they have been used and understood by English - speaking writers and scholars since the Middle Ages.

He is a student of culture, an expert on the church, and knows the difference between the Biblical theology of the church, and the historical tradition of church.

«The Children's Hospital, a sprawling and impassioned morality tale in which a catastrophe of biblical scale wipes out nearly all life, human and otherwise, on Earth... despite its weaknesses, The Children's Hospital establishes Chris Adrian as a remarkable American fabulist in the tradition of Melvin Jules Bukiet and Tony Kushner, writers who define and confront the terrifying moral choices of a new century.»

The choice of location continues the biblical tradition where many important divine revelations took place on hills or mountains for example the revelation to Moses on Mount Sinai, the beatitudes (sermon on the mount), the transfiguration on Mount Tabor.

Damnatio Memoriae is a tradition that dates back to the Roman Republic, based on older biblical practices in which unfavorable rulers were systematically erased from historical record and public discourse, often through the mutilation and transformation of public monuments.

According to biblical tradition, 13 guests attended the Last Supper, held on Maundy Thursday, including Jesus and his 12 apostles (one of whom, Judas, betrayed him).