Sentences with phrase «by biblical texts»

Times when Henry VIII's secretary wrote in grim jest to his friend Erasmus that the scarcity and dearness of wood in England were due to the quantities wasted in burning heretics, or when later the Puritan Cartwright, defending by Biblical texts the barbarities of religious persecution, exclaimed, «If this be regarded as extreme and bloodie I am glad to be so with the Holy Ghost»?

The doctrines that I espouse are those supported by the Biblical text.

The Church needs to stand by the biblical text and the clear exegesis that outlines a persons rejection of grace by their abuse of it.

The positive position — to God — is supported by another biblical text, Ephesians 3:14 - 15: «I bow my knee to the Father of our Lord Jesus Christ, [i] from whom all fatherhood in heaven and earth is named [/ i],... (emphasis added).»

Just as the world of poetic texts opens its way across the ruins of the intraworldly objects of everyday existence and of science, so too the new being projected by the biblical text opens its way across the world of ordinary experience and in spite of the closed nature of that experience.

Not exact matches

It was never originally written in Latin, only translated... the first translation by St. Jerome — the Vulgate which was a translation of a group of biblical texts known as the Vetus Latina.

In the Biblical Manuscript P72, dating from 175 - 200AD, and containing the entire text of 1 Peter, 2 Peter, and Jude, in this, we find 2 Peter 1:1 — ``... our God and Savior, Jesus Christ...» proving that the deity of Jesus was NOT a construct of Emperor Constantine (Roman Emperor from 306 - 337) as was proclaimed by Dan Brown in his book «The DaVinci Code,» but rather, this was a central teaching of the disciples from day 1.

In this work he commented one by one on all his writings, giving details about the date and circumstances of the work, noting places where he had changed his mind, pointing out passages where he got things wrong, for example where he had cited a biblical text from memory and not gotten it correct.

Furthermore, a Sumerian text from Nippur from the same early period gives clear evidence of domestication of the camel by then, by its allusions to camel's milk... For the early and middle second millennium BC, only limited use is presupposed by either the biblical or external evidence until the twelfth century BC.

The biblical hermeneutic of Christian Zionism distorts biblical texts by reading them out of their canonical and historical context, making them seem more like such fictional works as the «Left Behind» series than the whole Word of God.

Much of the information that has come down to us by tradition about the authorship, place and date of biblical writings, about differences of text and translation, and the like, is the outcome of intelligent critical discussion which took place between the first century and the fourth.

By providing only fragments from biblical books (in this case part of an oracle from Isaiah, a reassurance from Paul, a parable from Jesus), they leave a suggestive opening, not only to other texts...

Both texts are greatly aided by a proper understanding of how adoption worked in biblical times.

By contrast the second kind of argument mounted under the banner of process hermeneutics supports a claim that such - and - such a tenet of process theology is «Biblical theology» in the sense of being compatible with what some Biblical texts say on a theological topic.

In these arguments the move from data consisting of Biblical texts construed in a certain way to conclusions concerning what truly is a tenet in some Biblical theology is warranted by process hermeneutics, strictly understood, i.e., a process theory of understanding.

The second sort of argument, designed to show that certain process doctrines are compatible with certain Biblical texts, was warranted by interpretations of certain Biblical texts that were hacked by exegetical studies.

For example, Moses Stuart of Andover Seminary in Massachusetts (who was sympathetic to the eventual emancipation of American slaves, but was against abolition), published a tract in which he pointed to Ephesians 6 and other biblical texts to argue that while slaves should be treated fairly by their owners, abolitionists just didn't have Scripture on their side and «must give up the New Testament authority, or abandon the fiery course which they are pursuing.»

Note the careful language inspired by, not an actual retelling or exegetical representation of the biblical text.

Christians on both sides, but especially the pro-slavery side, urged followers to simply abide by the «plain meaning» of biblical texts and not allow complicated, nuanced argumentation to cloud their mind.

(2) Boomershine sees historical criticism as the biblical method of this era, where the truth of the text is achieved by personal study of the text in silence on your own.

1.1 have also been impressed by the excellent sets of questions focusing social aspects of biblical preaching listed by Forbes, «Social Transformation,» 51, and Ronald J. Allen, «Sociological Exegesis: Text and Social Reality,» Contemporary Biblical Interpretation for Preaching (Valley Forge: Judson Press, 1984), biblical preaching listed by Forbes, «Social Transformation,» 51, and Ronald J. Allen, «Sociological Exegesis: Text and Social Reality,» Contemporary Biblical Interpretation for Preaching (Valley Forge: Judson Press, 1984), Biblical Interpretation for Preaching (Valley Forge: Judson Press, 1984), 91 - 93.

When Rob Bell released Love Wins, a book that made a compelling biblical case against the exclusivist theology that all non-Christians will be condemned to eternal conscious torment in hell, the Southern Baptist Convention released a resolution that stated: «Being troubled, even deeply troubled, by the implications of the biblical text does not give us a reason to abandon the text or force it into a mold that rests comfortably with us.

While we are on this subject, how is it that those who take a high view of the Scriptures are known to produce less by way of creative biblical interpretation than those who either bracket the question or treat the text as a human document?

In Rhetoric and Biblical Interpretation they recommend that the definition of rhetoric be broadened to its fullest range in the classical tradition, namely as «the means by which a text establishes and manages it relationship to its audience in order to achieve a particular effect.»

Afro - centric interpretation has drawn attention to the historical role played by African countries (especially Egypt and Ethiopia) and by Africans in the biblical text.

While I appreciate the approach that DTS teaches, it can really only be followed by expert scholars and theologians, and is not feasible for the average student of Scripture, which indicates to me that it is not the only oven the best way of reading and interpreting the biblical text.

Accepting this requirement, I infer from it the way in which theology should seek to be systematic: not by trying to go behind or beyond what the texts affirm (the common caricature of systematic theology), but by making clear the links between items in the whole compendium of biblical thought.

Consequently, we welcome the readings offered by feminists and other interpreters whose experience enables them to hear the biblical texts in new and challenging ways.

By its nature, as a method seeking to reflect in its own structure the qualities of the text being read, «biblical realism» must be pluralistic with regard to styles and formulation.

The Bible speaks about the transformation of selves by the acts of God: thus the psychological realities coming to expression in the biblical texts may be either descriptions of the imprisonment of the self needing release, or those of the liberated, transformed person.

The fact that people are tempted to abuse Scripture by calling upon it to support whatever they believe is one of the reasons it is inappropriate most of the time to think that the primary theological debate is about whether the biblical text is authoritative or not.

It allowed me to reconceptualize the study of «women in the Bible,» by moving from what men have said about women to a feminist historical reconstruction of early Christian origins as well as by articulating a feminist critical process for reading and evaluating androcentric biblical texts.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

Daniel Fuller believes that in non-revelatory matters, there is «error» in the Biblical text which was included deliberately by the authors in order to communicate effectively with their readers.

For theology is more than a scientific assessment of the text; the Biblical texts must also be received as address (they are God's word to us) and made relevant by application (they are God's word to us).

Rollins takes this a step further by explaining how the biblical text itself invites us to wrestle with and question its descriptions of God.

In The Fidelity of Betrayal, Rollins goes on to criticize the Western Church's almost frantic attempt at «closing over this traumatic rent in the text» by affirming some biblical narratives over others and by explaining away passages that are inconsistent with favored narratives.

And the way the film interprets that particular text makes that biblical verse directly related to the governor of Illinois» recent decision to ban the death penalty, a decision which was reportedly informed by the Bible.

By providing only fragments from biblical books (in this case part of an oracle from Isaiah, a reassurance from Paul, a parable from Jesus), they leave a suggestive opening, not only to other texts but also to the even more fragmented tissues of our individual lives.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

By contrast, a teaching such as the Immaculate Conception, as with so much Marian dogma, makes claims that not only stand on a highly contestable reading of an extremely narrow scriptural base but also seem to stand in tension with, if not even in contradiction to, significant biblical texts.

First, it is interesting that in the fourth century, the road to Constantinople in 381 is not paved by blunt appeals to church authority but by extensive wrestling over biblical texts and fine - tooling of extra-biblical language (most notably the term «hypostasis») in an attempt to establish which exegetical claims made sense of Scripture as a whole and which fell short.

The reason I am summarizing it is because I want to begin looking at some of the key biblical passages which are affected by my proposal to see how we can read and understand these texts.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

But being troubled, even deeply troubled, by the implications of the biblical text does not give us a reason to abandon the text or force it into a mold that rests comfortably with us.

«25 This archaeology is aided by two approaches: a sociology - of - knowledge analysis of the cultural role of biblical criticism and a psychoanalytically informed critique of the way we read the text.

Working through the biblical account step by step, Ellul reads the text carefully, finding hints of how God works through people, those who are faithful, as well as those who are not.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

This is clearly demonstrated by the fact that, as new editions of the New World Translation were published, additional changes were made to the biblical text.

A postmodern approach to the New Testament witness to Jesus» resurrection, as it is developed by Marianne Sawicki in her book Seeing the Lord: Ressurrection and Early Christian Practices, [10] is more efficacious in enabling access to the reality of resurrection than any analysis of the biblical texts that is determined by a critical methodology founded on a Kantian epistemology.