Sentences with phrase «by biblical stories»

For the first nine years of his career, he focused on the creation of an epic, allegorical tale, shaped, in part, by the Biblical stories with which he grew up.

Therefore the other biblical and theological directives that limit violence to just war and self - defense are not contradicted by these biblical stories.

They become apparent when Theo talks about his mother's «visitation» to him in dreams, when Hobie speaks affectionately of the Catholic Church and the Jesuit priest who protected him as a youth, when the otherwise cynical Boris admits to being moved to tears by Biblical stories, and again when Theo opens up to the higher purpose in life, despite all its difficulties and insanities, toward the end of the novel.

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

Inspired by Biblical story of Job (oh hey A Serious Man), the film is described...

Not exact matches

There is plenty of evidence for the existence of Jesus and MANY of the biblical stories, it is verifiable and not questioned by any real scholars today.

He is considered, by many Christians, a liberal, who can be said «argued that biblical stories were mythical rather than historical, and taught that Jesus had a sinful nature.»

Cardinal Gianfranco Ravasi, an Italian biblical scholar, suggests that we might begin to appreciate how Easter changed everything — and gave the birth of Jesus at Christmas its significance — by reflecting on the story of Jesus purifying the Jerusalem Temple, at the beginning of John's Gospel.

However, we should not allow us to be totally seduced by this Victorian version of the season, and recall that in the biblical stories, and in centuries past, this was a time when the world turned upside down.

My quest for biblical womanhood led me to these stories late at night, long after Dan had gone to sleep, and I conducted my nightly research by his side in bed, stacks of Bibles and commentaries and legal pads threatening to swallow him should he roll over.

(2) Evolution has often been taught with the implication that it was a rejection of the biblical creation account, by ignoring or dismissing the creation stories as prescientific myths surpassed by superior modern versions.

Noah, the film, may be inspired by the biblical character and events — but it is not a straightforward retelling of that story.

A Christian theology that respects the meaning of the biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin with questions arising from our experience.

Some would start by reading a story — rabbinical or biblical or secular — and simply ask the patients to respond.

Using biblical stories told by and about Jesus as his starting point, Cox offers a series of wide - ranging reflections on everything from the ethics of in vitro fertilization to the biblical accuracy of the Left Behind novels.

Insofar as cultures are defined by their dominant stories, premodern Western Civilization was a biblical civilization.

the biblical story of creation was written by men with no scientific training whatsoever.

creationism is far from an adult theory, its a child like story with fantasy elements based on myth and NO science, we always hear about these crazy people trying to outlaw evolution.But has you stated we have billions of years of evidence, thanks for helping us evolutionists out, unfortunately you have none, just a book, no science, no artifacts, no garden of eden, no bones of adam or eve or even the snake for that matter, no ark, no proof of a biblical flood, no proof of a created world by a higher power, no nothing..

The main biblical evidence is (1) the stories of the creation (Gen.I: 26 - 27 with 5:1 - 2; 2:18 - 25) and the fall (3:16 - 20); (2) Jesus» respect for women, whom he consistently treated as men's equals (Luke 8:1 - 3; 10:38 - 42; 11:28 - 28; 13:10 - 17; 21:1 - 4; Mark 5:22 - 42; John 4:7 - 38; 8:3 - 11; 12:1 - 8; (3) references to women ministering in the apostolic church by prophesying, leading in prayer, teaching, practicing Samaritanship both informally and as widows and deacons, and laboring in the gospel with Apostles (Acts 2:17 - 21; 9:36 - 42; 18:24 - 26; 21:9 Rom.

Whereas most Biblical talk of God locates God as an actor in a story, the theology forged in the early centuries is deeply influenced by Greek reflection about substances.

But if you have the Story firmly in your head, with a good grasp of various biblical ways of telling it, what you teach by opportunity will, over time, exhibit a visible coherence that it wouldn't otherwise have.

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.

I'd refer you to «Who Wrote the Bible» by Richard Elliott Friedman, a biblical scholar who is the Ann and Jay Davis Professor of Jewish Studies at the University of Georgia regarding the authorship of the flood story in the Bible, specifically pages 53 to 60 in the «The Story of Noah — Twice&rastory in the Bible, specifically pages 53 to 60 in the «The Story of Noah — Twice&raStory of Noah — Twice».

In the biblical stories, local problems require setting out anew - perhaps leaving the place of oppression, as with Moses, or figuratively «leaving» by reorienting our minds, as did the captives in Babylonia.

Usually Jenny Lawson breaks the ice with a bizarre, profanity - laced story about a mummified bat (or peasant or ferret); then Scot McKnight jumps in with his thoughts on the latest biblical scholarship, followed by an update from NPR on today's news.

«you are not interested in reading about and rationalizing the real story of your Jesus» is a silly claim bearing in mind the academic robustness required of me in studying theology at honours level and biblical interpretation at masters, validated by the secular Aberdeen University in Scotland.

Nearly every commentary I consulted, including those most lauded among biblical scholars, identifies Esther as a diaspora story, composed by an unknown author in the 4th of 5th century BC.

Somehow the biblical story of creation that saw all of life, including physical reality, as blessed by God in creation and pronounced good had been forgotten.

But when the immense age of the earth became clearly evident on geological grounds, most fundamentalists tried to defend the «truth» of the biblical story by interpreting the six days as six geological ages, thousands or even millions of years in length.

But the historicity of the «miracle» stories has now been severely undermined by modern Biblical study, which has shown that we have here no infallible historical records, but the testimony of Christian traditions which had been molded by two or more generations of oral transmission.

The illusion of religious vitality frequently is maintained by arguing the legalisms of biblical stories which were written to lift us allegorically to insights about great truths.

McKnight describes it as «the ongoing reworking of the biblical Story by new authors so they can speak the old story in new ways for their day... The Bible contains an ongoing series of midrashes, or interpretive telling, of the one Story God wants us to know and hear... None of the wiki - stories is final; none of them is comprehensive; none of them is absolute; none of them is exhaustive.&rStory by new authors so they can speak the old story in new ways for their day... The Bible contains an ongoing series of midrashes, or interpretive telling, of the one Story God wants us to know and hear... None of the wiki - stories is final; none of them is comprehensive; none of them is absolute; none of them is exhaustive.&rstory in new ways for their day... The Bible contains an ongoing series of midrashes, or interpretive telling, of the one Story God wants us to know and hear... None of the wiki - stories is final; none of them is comprehensive; none of them is absolute; none of them is exhaustive.&rStory God wants us to know and hear... None of the wiki - stories is final; none of them is comprehensive; none of them is absolute; none of them is exhaustive.»

As I've spent the last two years reading the stories of women from the Bible, I've been moved by the courage and grace with many of the biblical women lived, despite their unjust circumstances.

The Evangelical commitment to the Bible means shaping consciences of people by the doctrines and propositions of Scripture, of course, but also experiencing the world with a sense of one's place in the biblical story.

The earliest affirmations of the Resurrection of Christ are already tinged with mythology, but were quite restrained when compared with the Resurrection stories soon to develop, and by the second century the trends already present in the Biblical material had led to pure mythology, as in the Gospel of Peter.

That biblical story is the bedrock of my faith and the faith of my church, and always I, with my church, am called to hear that history and respond to it, pass it on and live by its promise.

In situations of suffering and even death the dominant biblical stories hold up to us a promise that the «God of the living» can never be defeated even by the most hopeless extremes into which our experience leads us.

The theme of the wanderer or exile so central to the biblical story can amplify the cry for global citizenship by today's refugee.

If you are looking for a retelling of the Biblical story in a way that helps you see the Bible as a story, try reading God's Story by Mark Ronstory in a way that helps you see the Bible as a story, try reading God's Story by Mark Ronstory, try reading God's Story by Mark RonStory by Mark Roncace.

But if it is because of a real conflict with the way in which any decent modern man is bound to think, then indeed it is time to talk about removing the offensive elements from the Biblical story by radical translation into harmless terms.

The writer builds his story around the life of biblical Gideon who was being haunted by an altar his father brought from a foreign land.

A pastor who tried replicating the Biblical story of Jesus Christ walking on water has been eaten by crocodiles.

As a result, Parkinson struggled to reconcile the widely accepted biblical story of creation with the conflicting story being revealed to him by fossils.

Nonetheless, he reiterated his belief that the biblical stories of the world's creation «are true in the spiritual sense and that they are written by human beings in the language of the time.»

[One could read this story as a symbolic tale of Eden like the early chapters of the Biblical book of Genesis, with its prototypical Adam and Eve characters, the natural bounty of God's generous gifts, the biting of the apple, temptation, sin, and subsequent banishment from «heaven» by the coming of a fiery «hell.»]

Screenwriters Giorgio Prosperi and Hugo Butler loosely based the script on the book by Richard Wormser, taking great liberties with biblical texts to flesh out Lot's story into a 2 1/2 hour movie.

On this brand new episode of The Golden Briefcase 2.0, Tim and Jeremy are joined by good friend of the show Britt Hayes (from ScreenCrush, BadassDigest) to share some of their latest Picks of the Week and touch on a variety of topics including genitalia names, Lars von Trier, a biblical Pulp Fiction, the TV show «American Horror Story» and more.

This melancholy parable was adapted by Academy Award - winner Eric Roth (Forrest Gump) who managed to stretch a 14 - page short story into a meandering, 167 - minute parable of Biblical proportions.

One early scene features a narrator reciting the biblical story of the flood as water cascades around a church, even running over a stack of books held by monks.

As I write this Thursday afternoon, we are still waiting to see two strong Palme contenders: The Wild Pear Tree by Turkish auteur Nuri Bilge Ceylan, a Cannes favourite who took the top prize in 2014 with Winter Sleep; and Lebanese director Nadine Labaki's Capernaum, titled for a Biblical town where Jesus Christ is said to have performed miracles, which is getting good advance buzz for its story about an unhappy boy launching a lawsuit against the adults who vex him.