Sentences with phrase «biblical understandings of»

Despite the increasing divergence between secular and biblical understandings of marriage, signs of this original plan of God are still evident in the world around us, e.g. the fact that living together before getting married increases rather than decreases the risk of divorce and the fact that marriage is the best place for bringing up children.

However, Tiggy, that is not the biblical understanding of salvation without hell and heaven involved.

But that isn't really the biblical understanding of Satan.

It is my contention that a biblical understanding of the cross leads necessarily to a nonviolent stance and, conversely, that only a fully biblical view of the cross and justification can provide an adequate foundation for nonviolence.

But a strong, Biblical understanding of God's grace, a grace that gives us everything for free, a grace that is not earned, not worked for, and can not be lost or destroyed, a grace that covers over all our sins, this kind of grace leads to one thing — eternal security.

And, faithful to the same Biblical understanding of the knowledge of God, we read in I John, «no one has ever seen God; if we love one another, God abides in us and his love is perfected in us» (4:12), and «If any one says, «I love God,» and hates his brother, he is a liar» (4:20).

«Power corrupts and absolute power corrupts absolutely» is not a biblical phrase, but it arises from a biblical understanding of human sinfulness.

Nevertheless, the possibility of a coherent quantum theory based on process thought is, in principle, important for the project of recovering a comprehensive vision in which a biblical understanding of God finds an important role.

To dispute this would run directly counter to the biblical understanding of God as creator, present and active everywhere, the God of all people.

Judged by the dominant biblical understanding of divine transcendence, Otto's idea of the Holy (which Berger adopts) and Berger's sacred canopy are not transcendent at all!

Colin Gunton has astutely observed that «the Christian doctrine of God is for much of its history a hybrid of two organisms,» namely the biblical understanding of God as living and dynamic, and the Greek categories [49] of absolute perfection.

Walter Harrelson's little book, The Ten Commandments and Human Rights (Fortress, 1980), is one of the most important recent attempts to show how the biblical understanding of human obligation under God gave rise to the principles present in the United Nations Universal Declaration of Human Rights.

Reaching back to the original biblical understanding of creation involving the increasing emergence of order out of chaos, Keller writes:

I have repeatedly affirmed that there appeared to be serious tensions between the Biblical understanding of God and that which emerges in Thomist natural theology.

The biblical understanding of life never had a chance to shape its own culture and ethic, and thus to create a context for sexuality within a Christian style of life.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.»

In the biblical understanding of things, there is nothing mere about any dimension of the human condition.

The biblical understanding of having dominion over the earth is not rightly interpreted to mean that human beings are free to abuse animals.

DH «I am in favour of recovering the biblical understanding of shaming in the sense that «God chose the weak things of the world to shame the strong» 1 cor 1:27... as an encouragement to anyone who is a victim (and therefore considered weak in the eyes of the world) that there is a greater power to call on in order to shame... any person in a position of power in the church that is using their power to oppress rather than serve... Does that help or hinder?»

That possibility seems to be ruled out for the theist, whose view of the relation between God and creation has been molded by the general biblical understanding of things.

The biblical understanding of nature, therefore, inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

The biblical understanding of nature inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

What is a biblical understanding of play?

Does such a critical, yet faithful, approach as that outlined above imply that only the expert can arrive at an adequate Biblical understanding of the role of women in the church and family?

Yet if evangelicals desire a Biblical faith, they must recognize that such issues are of central importance for a Biblical understanding of the Christian faith.

It's a bit radical, I know, but it is Lutheran theology, and I believe it is an accurate, biblical understanding of the life of faith.

He finds all philosophical ideas of God resistant to the Biblical understanding of a God who acts selectively in history.

What is the proper Biblical understanding of the term «Jew»?

These consequences can be avoided if we revive the authentic Biblical understanding of the personal relationship between God and man.

Bonhoeffer maintains that the Biblical understanding of God directs us to a powerless and suffering God who is with us and who calls us to share his suffering for the sake of the world.

The call of Walter Wink is for followers of Jesus to return to a proper and biblical understanding of the powers that are around us, in us, and through us, and which share creation with us.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

What the biblical understanding of creation rules out is not any scientific account, but other interpretive statements, such as «God is nature» (pantheism), «the world is essentially unreal» (Hinduism), «matter is ultimate» (materialism), or «the world is evil» (Schopenhauer — and some forms of existentialism).

Paul Lehmann, Harvey Cox, J. B. Metz Jürgen Moltmann and others have attempted to show the usefulness of this concept in elucidating a biblical understanding of man and his communal existence under God.

The biblical understanding of creation supports the empirical, observational aspect of science, but the Christian evaluation of the rational component seems more ambiguous.

Robert Bellah has shown that American culture from its early beginnings has held two views in tension: on the one hand, the biblical understanding of community based on the notion of charity for all members, a community supported by public and private virtue; and, on the other hand, the utilitarian understanding that community is a neutral state which allows individuals to pursue the maximization of their self - interest.16.

And his Gospel, though not a pattern of an ecclesiastical system nor yet a program for modern social reform, is still «social» through and through — social because religious, in the ancient biblical understanding of religion.5

And it shows little awareness of the biblical understanding of revelation as history, revelation as event, revelation as dialogical encounter, or revelation as personal relationship.

In the third place, when the reader takes up the biblical understanding of God and man and begins to understand his own situation in these terms, then the question of the social relevance of the Bible is solved.

But we must not fool ourselves by thinking that because the archeologist proved that Solomon did have a copper smelter on the Gulf of Aqaba and a horse - trading business at Megiddo, he has thereby demonstrated that the biblical understanding of Solomon is true.

We may strive for a biblical understanding of marriage, but it's clear that we're not all that sure what marriage should look like.

The answer to your set of what ifs is that having lost a biblical understanding of ritual and the importance of concrete acts and relationships, we become preoccupied with ideas, which is to say, we become gnostics — which is to say, we become what the (conservative Protestant) American church largely is today.

Though he is spoken of anthropomorphically (as a being in human form) at some points in the Bible, particularly in the early «J» stories of the Old Testament, this is not the normal biblical understanding of his nature.

Speaking in response to the Scottish Episcopal Church's decision to allow gay marriages, a spokesman for the Presbyterian Church in Ireland told the Belfast Telegraph: «Many people in the Presbyterian Church in Ireland will be deeply saddened at this week's developments in Scotland, which seems so obviously at variance with the traditional biblical understanding of marriage as being between one man and one woman.

(This, incidentally, is much closer than the medieval picture to the Biblical understanding of heaven.)

The system of checks and balances they built in the Constitution was formed not only by the recognition that good citizens may differ over the proper course of action, but also, at least in part, by the Biblical understanding of humans as fallible and prone to wrong - doing, and therefore frequently in need of some healthy opposition from their fellows.

But that is not the biblical understanding of spirituality.

The biblical understanding of national life was based on the notion of community with charity for all the members, a community, a community supported by public and private virtue.

What strikes me, though, is how much Popes John Paul II and Benedict XVI have tried to move the discussion not so much away from natural law as toward a deeper, more biblical understanding of human sexuality.

Although this book is not part of the Protestant Bible, it does show that in a setting in which matter is held to be virtually eternal, the biblical understanding of God as Creator leads naturally to a creatio ex nihilo position since the alternative compromises the sovereignty of God over nature).