Sentences with phrase «biblical writers»

Biblical writers understand themselves to refer to One who is like human beings and other creatures in being an individual agent, in short, an entity or a being.

Inspiration has to mean something much deeper than the infusion of holy truths into the minds of isolated biblical writers.

In discussing scientific issues the book argues that biblical writers accurately described the global water system and wind patterns.

«22 The wars, as recorded, were so diverse that it is questionable whether the kind of pattern or design that von Rad discerns ever existed even in the minds of biblical writers, much less in the actual events.23 In particular, von Rad's insistence that holy war was always defensive can not be supported.24

Ecological theologies that are shaped by biblical materials require a thorough analysis of the various views of nature held by biblical writers.

The Bible's 6 - 7 admonishments often used to condemn homosexuals refer to homosexual rape, lustful or loveless sexual acts, pederasty (men taking boy prostitutes), etc... There were NO examples of loving, monogamous homosexual relationships in Hebrew, Greek, or Roman culture for Biblical writers to draw upon... it was foreign to them.

Jesus and his followers (note: true followers) are to be no part of this world... something he and other biblical writers pointed out more than once.

God has already maligned Himself by inspiring biblical writers to record horrendous acts against people, many of which appear to be on the same level as those crimes committed by men like Hitler, Stalin, and Saddam Hussein.

This is why biblical writer after writer call on God to act, to judge, to pay attention, to look at the suffering.

Biblical writers communicate their experiences of God so that the reader can make those experiences his or her own.

Even in Paul, who is certainly one of the more anthropocentric Biblical writers, redemption involves the whole of the created order.

My experiences of God's love were very clear to me, and I simply assumed, as did most biblical writers, that God's love had been made abundantly clear in the miracles of the Exodus, the words of the prophets, the work of Christ.

Various Biblical writers entertained the hope that the Lord would take away the stony heart from his people and give them a heart of flesh, or in differing terms, that he would write his law on their hearts.

The kingship, too, in spite of the obloquy it receives from certain biblical writers, clearly entailed a national law that all must recognize.

The fact of the matter is, Paul nor any other Biblical writer had any concept of responsible, monogamous, loving gay relationships as we do today.

This includes the thoughts, now written, of the biblical writers and all theologians since.

To me no biblical writer demonstrates this dichotomy better than Paul, who, as a result, can seem very contradictory at times.

For centuries, biblical writers had celebrated the myriad ways in which God altered the course of nature so as to restore his chosen ones from the various forms of death in which they found themselves: illness, barrenness, exile, and captivity, to name the most important.

So, the author here is making an assumption that the biblical writers were making an assumption just like it is an actual assumption that there were no domesticated camels prior to the first millennium B.C. in the first place.

These are in no way original ideas or thoughts from Calvin, simply the reiteration of the biblical writers expression of the sovereignty of God.

Now, some say that wine in the Bible was nothing more than grape juice and therefore neither Jesus nor the Biblical writers advocated drinking alcohol.

Yet the biblical writers yearn for a time when people will «beat their swords into plowshares, and their spears into pruning hooks.»

These weren't issues that even existed back then, let alone were they issues that the biblical writers felt the need to address.

Instead, the presence of these camels in the story highlights, in a very clear way, the essential humanity of the biblical writers: like the best authors, they simply wrote about what they knew.

The Biblical writers did not pretend they were giving a complete history; instead they constantly refer us to other sources for full historical details, sources such as «The Annals of the Kings of Judah» (or Israel).

The fact that the biblical writers and editors do not do this, however, does not necessarily suggest an inability to distinguish between the significant and the trivial.

It is clear from such a dodge that the principles of biblical interpretation derive from modern scientific issues rather than from the issues which led the biblical writers to use this particular cosmological form.

No biblical writer seriously intends to deny that fundamental position.

Or the biblical writers» idea of what is a good person?

I believe that Christian thought has suffered immensely from its inability to grasp and articulate the depth of mutual indwelling that Paul, and other biblical writers, experienced and affirmed.

Another staggering mishandling of Scripture occurs when Piper claims that the household codes of the New Testament, wherein the biblical writers urge wives to submit to their husbands and husbands to love their wives, are unique to the Bible and that «there's nothing like it in any culture in the world.»

The Biblical writers talk about bodily, physical characteristics of life (heart - flesh - pulse - being born).

David felt his statement was true saying «I was talking about the grand sweep of the biblical writers» attempts to describe God».

I was talking about the grand sweep of the biblical writers» attempts to describe God... but not such verses like bashing the heads of your enemies» infants against a stone stuff.

Sabio: Are you saying that the biblical writers wrote what they did only out of political or social agendas without any sincere attempt to talk about what they called God?

With the tendency of the biblical writers to regard all events as coming directly from the hand of God, the economic forces which apparently led to these migrations take on a religious coloring.

I have honestly tried never to picture an ancient way of conceiving facts as though it were identical with modern thinking, but always to portray the Biblical writers as using their own mental forms of thought in their own way, however diverse from ours those forms may be.

Instinctively we know that our best preaching comes about when we have discovered the ways in which the biblical writers sought to change minds, hearts, and lives and then have taken those «available means of persuasion» with us into the pulpit.

The fact that a distinction in vocabulary was made years later can not be used to suggest what the Biblical writers meant.

The Bible as Rhetoric: Studies in Biblical Persuasion and Credibility is a collection of essays that explore «the ways in which the persuasive (and related literary) procedures of the biblical writers cut across or reinforce their concern with truth.»