Sentences with phrase «biblical traditions for»

Not exact matches

Even patriarchy's deepest plots have not wholly» silenced women in the biblical tradition, nor does our knowledge of these infamous «proceedings» have to cancel other values of Scripture for us.

But such waiting might prevent rending of the body of Christ and might finally allow a contemporary understanding that, like the biblical canon, retains a place for both tradition and renewal, the old and the new.

Such a shift has great implications for theological method in the Wesleyan tradition and for its view of biblical authority.

In the Biblical tradition, justice is the identifying characteristic of Yahweh and the first prerequisite for a peaceable society.15 A philosophy which does any less is inadequate to our religious insight and will prove counterrevolutionary in its consequences.

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.

Of course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his people.

Many evangelicals tend to think Catholics believe this because of tradition only, but Catholics make a biblical argument for this view.

With the great Jewish thinker of the early part of this century, Franz Rosenzweig, he believes that Jews need to understand anew that «the Jewish vocation, rooted in the biblical tradition, is to be an instrument for the redemption of all humankind.»

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.

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.

In central Europe it sometimes seems that the deepest reason for preserving and developing the theological tradition in the university has been that a profession exists whose chief function is the proclamation of the Biblical message.

Some of these traditions help us to rediscover the Biblical regard for the poor, the disabled, the imprisoned, the oppressed, the outcast.

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?

We know, for example, that there were hymns and spiritual songs in the biblical church, and later, the rich traditions of chanting and polyphony developed.

22 and God's concern for human suffering has a strong biblical tradition behind it (Patrick Miller Jr..

It should be emphasized that this position does not at all imply a lack of respect for or even theological interest in other religious traditions, but it follows the great majority of historic Christian theologies in denying the possibility of salvific revelations anywhere outside the biblical orbit.

For the great majority of Americans, moral discourse — beliefs about right and wrong, good and evil — is shaped and carried by the biblical tradition.

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 present text of this narrative, Moses goes up and down Mount Sinai no less than three times, and for a man reputed in the biblical tradition to be in his eighties, that is no small chore.

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.

Theology, if it is to explore adequately the meaning of play and its relation to the sacred, must «study the various biblical traditions and engage in the systematic hermeneutical task of appropriating the meaning of the biblical message for today's world.

This chapter has suggested an approach for answering that question, finding in the dialogue between competing traditions a resource for Biblical reanalysis.

In biblical language, the Spirit «takes of the things of Christ and declares them unto us», always in a manner which is both appropriate to the Church's origin and also available for and intelligible in this or that given moment of the tradition's development.

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.

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.

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.

Jonathan Edwards is interesting for contemporary theologians because he developed a balance of brilliant intellectual honesty, fidelity to the biblical traditions, and an openness to new insight brought by personal experience.

«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.

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»

In any case, we can see that his metaphors for God's active presence enlarged upon and enriched the biblical tradition, rather than being simply derivative.

I myself am inclined to agree with Barr about the poverty of this postfundamentalist theology and tradition for the future of evangelicalism — though I would want my evangelical colleagues to understand clearly that I reject this tradition not to reject biblical or evangelical faith but to seek rather a more adequate conceptual framework through which to be more faithful to the Scriptures.

From his analysis emerges perhaps the most important task of all for modern Christians: Christians should not only advocate peace to fend off the negative threat of nuclear war, but must articulate, espouse and live a positive vision and motivation for peace that is grounded in the biblical tradition.

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

The historicity / accuracy of Biblical events has long been an open subject inside theological traditions embedded in the major religions and has not been considered blasphemy for more than a century among this scholastic cohort.

It is possible that Arimathea (like the later Emmaus) is actually an imagined site, for it is not known from any other source.9 It is just possible that the name «Joseph» may have been used to personalize the unknown Jew, presumed to have been responsible for the ritual burial, because of the biblical tradition which told of the care with which Joseph, the patriarch, transported the body of his father all the way back to Machpelah for burial.10

This biblical tradition went deep into the collective consciousness of the western world, causing people to believe that the earth was expressly made for the use of humankind, with the male gender in authority.

While using a conceptuality largely framed by process philosophy, it addresses for the most part the historically contingent elements within the Christian tradition: the biblical witness to Israel and to Jesus, his role as the Christ, the meaning of his death and resurrection, and the implications of the Christian proclamation of the Trinity.

Nevertheless, the importance of Biblical and Christian tradition for Christian theology is relativized from a process perspective for several reasons.

Those of us who dismiss the conservative tradition as being represented by Billy Graham or by the stance of Christianity Today ten or 5 years ago might, for example, take a look at Richard Mouw's Political Evangelism, which is typical of a new breed of theological writing from a very conservative, though hardly fundamentalist, biblical perspective, or God in Public, by William Coats, Episcopal chaplain at the University of Wisconsin.

I am going to say this with reservation Jeremy... I sometimes wonder if you look for Biblical discussions that contradict tradition, and mainstream beliefs so as to generate response and blog traffic.

To suggest to you how central this notion is to the biblical tradition — one of the central biblical metaphors for infidelity to the relationship with God is adultery.

Wesley, Wilberforce and Charles Finney's evangelical abolitionists stood solidly in the biblical tradition in their search for justice for the poor and oppressed of their time.

In the biblical tradition another metaphor for infidelity, like adultery, is the metaphor idolatry.

One may believe in the God of Israel; believe that, as President Ronald Reagan has said, «We're all children of Abraham»; and believe that the biblical script is important for our society — count me in among such believers — but still have trouble with «the Judeo - Christian tradition.»

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.»

According to the anthropocentric world view, heaven and earth were made for the sake of human beings, and the human being is the crown of creation; and this is certainly what is claimed by both its supporters and its critics as «biblical tradition.»

Criticism of the term will not and probably should not abolish its use (though I, for one, believe a better historical case can be made for referring to «the biblical tradition»), but it may encourage citizens to regard it with suspicion.