Sentences with phrase «biblical vision of»

The biblical vision of «new heaven and new earth» (Rev. 21:1) and our confession that Christ is renewing the cosmos (Col. 1:15 -20) compel us to the earth and to its liberation and transformation.

«The biblical vision of Shalom functions always on a firm rejection of values and lifestyles that seek security and well - being in manipulative ways at the expense of another part of creation, another part of community, or brother or Sister» (Brueggemann).

To measure our values and stretch our consciences by the challenge of inclusive generativity is to be faithful to the biblical vision of the good life.

On the other is that of the biblical vision of the irreducible difference between man and woman and of their complementarity, a constitutive difference that opens up transcendence.

Let me add that my biblical vision of the world, in which justice is a central principle, leads me naturally to condemn and to fight strongly against the physical and verbal attacks of which homosexual persons are victims, in the same way that I strongly condemn and fight against racist and anti-Semitic speeches and deeds.

She seeks to rebut the dispensationalists» views and offer a more deeply biblical vision of Jesus» eschatological kingdom.

The Biblical vision of the world and of the relation of God and the world is not mechanical but ecological.

Krish Kandiah explains how discovering a biblical vision of adoption changed his life forever More

«Shalom is the substance of the biblical vision of one community embracing all creation.

There are, however, at least two respects in which I suppose baseball could be said to speak to, and speak out of, an essentially biblical vision of reality.

Even more egregious, big chunks of his exposition of the biblical vision of male - female complementarity come from Fr.

I believe in the biblical vision of Revelation 7 where all tribes, nations and languages worship before the throne together.»

The apologetic preoccupation was with preserving the «truth» of revelation, so much so that the biblical vision of revelation as the generous self - disclosure of God's vision for creation and history was virtually forgotten.

See Rosemary Radford Ruether's incisive essay «The Biblical Vision of the Ecological Crisis» in Teaching and Preaching Stewardship, ed.

Two articles that Professor Esolen wrote, which proposed that «diversity» (which the professor welcomed) be located within a biblical vision of the ultimate unity of all humanity in God: a vision that would, he suggested, deepen Providence College's Catholic identity and distinguish it from competitors.

As we commend the biblical vision of marriage to our neighbors, we must not shy from aspects of it we have been loath to behold.

A Biblical vision of social ethics must involve social, political, and economic realities to be sure.

And even though I continued to search for a more traditionally orthodox basis for my political commitments, I drew much inspiration and solace from the witness of Christian people of more liberal theological convictions who modeled for me a courageous commitment to the biblical vision of justice and peace.

The biblical vision of Shalom is very appropriate in this connection.

The biblical vision of the Kingdom of God, however, lies at the center of the proclamation of the church of God.

All this is implied in the great biblical vision of covenant and shalom, in which every family, clan, tribe and person has a place in which their God - given dignity is respected.

The Lutheran pietists were pleased with Luther's efforts to reform church teaching and subsequently wanted to see ministers and laypeople reform their actual lives toward a more biblical vision of piety.

We have already noted the conflict which runs through most of Christian thought between the biblical vision of God as the creative and redemptive actor in the history of his creation, and the metaphysical doctrine inherited from the synthesis of the Christian faith with neo-platonic philosophy which conceives God as the impassible, non-temporal absolute.

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 the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardeners.

They are functionally identical with biblical visions of joy and hope — the eschatological sense that language and faith may indeed convert and convict and lead men and women to that great imaginative vision of the New Testament: a new heaven and a new earth in place of a crowded and tired planet.

Not exact matches

White is alert to «the dangers of an all - too - conceptual or reified vision of the person of Christ that is insufficiently sensitive to the biblical historical life of Jesus of Nazareth as it is portrayed in the Gospel.»

This interpretation is grounded in biblical themes — the vision of the Hebrew prophets of a branch growing from the seemingly dead stump of the Davidic royal line, and, of course, the central Christian affirmation of the death and resurrection of Jesus.

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

It is a matter of personal confession that Whitehead's metaphysics, via process theology, the Marxist analysis of capitalism, via Latin American social analysis, and Biblical study, via the theology of liberation, have jointly served to flesh out a vision of reality in which the divine call to socialist revolution has been confirmed and rendered fully compelling.

Radical or countercultural feminist religion offers a rejection of biblical faith and the creation of a new faith to respond to a vision of the equality of men and women; Christianity could offer an even more comprehensive and profound vision.

For Christians however, biblical religion provides a fuller vision of what such participation and stewardship entail and the substance of human flourishing, for which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New Jerusalem.

Indeed, visions of Mary's virtue have been amplified though the centuries, far beyond what we find in the biblical text.

First, I find his thought more congenial to, and supportive of, the biblical vision than that of any other twentieth - century philosopher.

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.

Mary has expressed disappointment that her organization's vision of biblical womanhood was not presented alongside some of the other complementarian groups I feature in the book, like The Council on Biblical Manhood and Womanhood, The Vision Forum, The Danvers Statement, Debi Pearl, Dorothy Patterson, John Piper, Wayne Grudem, the contributors to Recovering Biblical Manhood and Womanhood, and ovision of biblical womanhood was not presented alongside some of the other complementarian groups I feature in the book, like The Council on Biblical Manhood and Womanhood, The Vision Forum, The Danvers Statement, Debi Pearl, Dorothy Patterson, John Piper, Wayne Grudem, the contributors to Recovering Biblical Manhood and Womanhood, andbiblical womanhood was not presented alongside some of the other complementarian groups I feature in the book, like The Council on Biblical Manhood and Womanhood, The Vision Forum, The Danvers Statement, Debi Pearl, Dorothy Patterson, John Piper, Wayne Grudem, the contributors to Recovering Biblical Manhood and Womanhood, andBiblical Manhood and Womanhood, The Vision Forum, The Danvers Statement, Debi Pearl, Dorothy Patterson, John Piper, Wayne Grudem, the contributors to Recovering Biblical Manhood and Womanhood, and oVision Forum, The Danvers Statement, Debi Pearl, Dorothy Patterson, John Piper, Wayne Grudem, the contributors to Recovering Biblical Manhood and Womanhood, andBiblical Manhood and Womanhood, and others.

How it turned out can be seen to have corrupted essential elements of the biblical vision, especially the central notion of a dynamic, living deity for whom love is at the core of divine manifestations of power.

(See Morton S. Enslin, «The Date of Peter's Confession,» in Quantulacumque (1937), pp. 117.22; also S. V. McCasland, «Peter's Vision of the Risen Christ,» Journal of Biblical Literature, 47:41 - 59.)

We recognize that some societies and cultures have unjustly limited women's full participation, but biblical, church, and secular history record countless women of vision and tenacious faith who, through prayer and perseverance, overcame limitations of every variety to influence the shaping of human history.

Hence, the absence of the Christian understanding of God in preChristian religion indicates that the vision of things as finite existents was virtually absent for common sense as well as for philosophy until the impact of Biblical thought caused it to prevail.

The coming - apart of unholy alliances, such as that between utilitarianism and biblical religion, could lead to some new imaginative visions, some alternatives to the ever - increasing dominance of governmental and corporate bureaucracy into which we have fallen.

I suspect there is a name for the reason that Schwartz remains on the fence» for her near vision and her inability to bring herself quite to denounce biblical monotheism as the cause of violence and indulge the ressentiment her subtitle reasonably leads her readers to expect.

Throughout the book, even while the author is correctly pointing out the violence monotheism can foster, there are hints of a biblical solution just beyond her grasp» a vision of God marked by a lack of rivalry and a plentiful generosity.

It is the obligation of churches to bring this biblical vision to bear on our complex economic and social world.

As Christians, Birch and Cobb believe that in many respects the Whiteheadian vision of reality is more compatible with biblical points of view than are other visions, Platonic for example, on which Christian in the past have relied.

Among his writings are the following: Christian Apologetics in a World Community (InterVarsity Press 1983); Let the Earth Rejoice: A Biblical Theology of Holistic Mission (Crossway 1983); Christian Art in Asia, (Rodop Amsterdam 1979, distributed by Humanities Press); Themes in Old Testament Theology, (InterVarsity Press 1979); Daniel in the Television Den: A Christian Approach to American Culture (Western Baptist Press 1975; and Rouault: A Vision of Suffering and Salvation (Eerdmans 1971).

The subtitle of this book is «a new vision of who he was» like as if N.T. Wright is smarter than all the biblical scholars of the last two thousand years.

On the one hand, this vision, with the commissions in Matthew 28:18 - 20 and Mark 16:15 as its biblical basis, was used to resist the church leaders of the time who argued that if God intended to convert the heathen He would do it without man's help.

This was done through our efforts of discernment on the signs of times, and a renewed biblical reflection, taking the Biblical vision as the sources of our messianic imagbiblical reflection, taking the Biblical vision as the sources of our messianic imagBiblical vision as the sources of our messianic imagination.

Pentacostalism in Black Africa, emphasizing personal faith, biblical literalism, visions, prophecy, and apocalyptic visions of extrahistorical justice, may be inspired to send missionaries to the white, affluent, «pagans» of the North.