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.»
Not exact matches
While
Biblical hermeneutics
provided the key to an understanding of the role of women in the church and family, dialogue between those whose
traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.
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.
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.
Religious leaders, I think, face alternatives not easily reconciled: to try to form communities in which
biblical imagery and ideas
provide an alternative vision to our cultural ones, or to engage in a process of mutual critique, edification, correction and revision of frameworks that are informed both by our religious
traditions and by the sciences and culture.
The debates are ongoing (not the least those about the ecclesiological question of what counts as Church doctrine), but this does not prevent the Nicene
tradition from
providing a reliable
biblical horizon for
biblical interpretation.
others will argue with it, desiring the role of
tradition to be enhanced, or a christocentric concentration within
biblical interpretation, or desiring the Holy Spirit to
provide our theological entry point.
Two articles by Gerald T. Sheppard
provide greater detail: «
Biblical Hermeneutics: The Academic Language of Evangelical Identity,» Union Seminary Quarterly Review, 32 (Winter I977), 81 - 94; «Word and Spirit: Scripture in the Pentecostal
Tradition: Part One,» Agora: A Magazine of Opinion within the Assemblies of God [no longer published], I, No. 4 (Spring 1978), 4 - 22; and»... Part Two,» 2, No.