Sentences with phrase «for biblical writers»

Furthermore, the whole creation itself, both what we call nature and also the realm of historical happening, is for the biblical writers open at every point to the action of the living God.

Not exact matches

Halfway through the book Harris» perspective changes from describing her sheltered and skewed childhood to recounting her coming of age: At college (the conservative Hillsdale), she finds her own identity, steeps herself in the humanities, embraces biblical egalitarianism, and develops an interest in journalism, which leads her to New York City to begin her career as a writer for a Christian magazine.

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).

For many years, I felt that part of my call as a writer and blogger of faith was to be a different sort of evangelical, to advocate for things like gender equality, respect for LGBT people, and acceptance of science and biblical scholarship within my communiFor many years, I felt that part of my call as a writer and blogger of faith was to be a different sort of evangelical, to advocate for things like gender equality, respect for LGBT people, and acceptance of science and biblical scholarship within my communifor things like gender equality, respect for LGBT people, and acceptance of science and biblical scholarship within my communifor LGBT people, and acceptance of science and biblical scholarship within my community.

(1) Biblical teaching is coherent and self - consistent: for, as I said above, with whatever variety of literary form and personal style from writer to writer and with whatever additions and amendments as redemptive history progressed, it all proceeds from one source; namely, the mind of God the Holy Spirit.

It is fashionable these days for Scripture scholars to look for substantive differences of conviction between biblical writers, but this is in my view an inquiry as shallow and stultifying as it is unfruitful.

«It is quite proper for biblical theologians to judge that a particular passage represents a more central, or higher, or more positive contribution than others do,» Barr writes, «and conversely to judge that another passage, or theme, or writer represents an unfortunate turning, a declension or deterioration.»

The biblical writer is clear on this point, for he portrays at length, by assuming the role of king, the vanity and emptiness of those «Greeks» who work at having fun (Eccl.

Within the Jewish - Christian tradition, this refreshment and companionship is given a supreme and clear statement in the language in which the biblical writers speak of God as the living one who identifies himself with his creatures, works for their healing, enables them to experience newness of life, and enters into fellowship with them.

For a Biblical concept of justice has been the real concern of a few of these writers.58 Evidence is of course mixed, but the overwhelming thrust of Scripture's discussion of «social justice» suggests the following Biblical definition: «to each according to his or her needs» Rather than act on the basis of society's most common definitions of «social justice» those of merit or equality - the Christian seeking a Biblically derived social ethic must respond, first and foremost, on the basis of need.

For example, that the cosmology assumed by the Biblical writers is prescientific and untenable had long been evident.

As the Lausanne Covenant asserts, the Bible is «without error in all that it affirms» Although detailed inerrantists like John Montgomery and Harold Lindsell resist referring to the writer's intentions as a criterion for Biblical judgment, sensing, rightly, that its adoption undermines their position, they nevertheless use such a standard on occasion (see Lindsell's discussion of differences in Biblical numbers [Num.

13:32).46 But this should not concern us, for the intention and purpose of the Biblical writers is to set forth revelational truths alone:

«Complete Infallibilists» reject «inerrancy» as a helpful term for describing the total trustworthiness of the Biblical writers» witness, substituting the word «infallible» in its place.

Those who advocate for «biblical equality» often overlook those passages in which women are clearly regarded by the writers of Scripture as less than equal.]

Kurt Willems is an Anabaptist writer and pastor who is preparing for church planting by finishing work towards a Master of Divinity degree at Fresno Pacific Biblical Seminary.

I'm not a biblical scholar or member of the clergy... just a writer with a love for the Bible and an insatiable interest in how it is read and interpreted.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

For a generation or more biblical scholarship has been committed to what is known as the historical method — that is, to the aim of seeing the books of the Bible in their historical setting and understanding them as nearly as possible in the way their writers and first readers understood them.

Sin for Paul (as for many biblical writers) is a massive social or racial fact.

Don't let Rob's book sour you on biblical explorations... ROSS Go here for a proper Book review by one of our leading writers... i.e. one of my old Professors... http://www.isgodfair.com/styled/styled-10/styled-22/

While King David and Paul and just about every biblical writer speaks extensively about the profound effects of sin on our lives, there's not as much Scriptural support as you might think for the notion of «total depravity» as is often explained by Christians.

Similarly, when one examines the treatment of slaves encouraged by the biblical writers, it is decidedly more generous than that of other cultures... although the categorization of slaves as property, the use of slaves for reproductive purposes, and leniency regarding beatings, remains troubling, or «needing further movement,» according to Webb.

There were other issues too: The way the accounts of Israel's monarchy contradicted one another, the way Jesus and Paul quoted Hebrew Scripture in ways that seemed to stretch the original meaning, the fact that women were considered property in Levitical Law, the way both science and archeology challenged the historicity of so many biblical texts, and the fact that it was nearly impossible for me to write a creative retelling of Resurrection Day because each of the gospel writers tell the story so differently, sometimes with contradictory details.

Certainly I knew nothing then of the vast grounds for the hymn - writer's protest, but later in the decade of the thirties I joined, incipiently at the level of a graduate student, the ranks of the same critics and with some real enthusiasm learned and cultivated the techniques of «tearing apart» the biblical literature.

With respect also to earlier Christian thinkers and their various statements, there is Hodgson's further remark — which those of us who were his students vividly recall — that we must always ask something like this: «What must the truth be for us now, if people like that» — he was referring both to biblical writers and theologians in the past history of the Church --» «put it in the way they did?»

For example, for many years most biblical commentaries have pointed out that a writer called «Q» is considered the source of the many similar sayings in both Matthew and Luke, and «Matthew» and Luke» both incorporated Q's material in their testamenFor example, for many years most biblical commentaries have pointed out that a writer called «Q» is considered the source of the many similar sayings in both Matthew and Luke, and «Matthew» and Luke» both incorporated Q's material in their testamenfor many years most biblical commentaries have pointed out that a writer called «Q» is considered the source of the many similar sayings in both Matthew and Luke, and «Matthew» and Luke» both incorporated Q's material in their testaments.

A document collecting sayings by Jesus, referred to by biblical scholars by this name, has long been posited as a source for the Gospel writers.

Christian preachers, biblical scholars, theologians, writers, conference speakers, broadcasters and Christian media organisations have immense power by having access to opportunities for communication that others don't have.

Equally puzzling is the inclusion of Edmund Leach's essay «Fishing for Men on the Edge of the Wilderness,» which has little to recommend it but the author's eminence as perhaps the world's leading structural anthropologist — who here wishes to demonstrate that structuralism enables a style of biblical exegesis not unlike «the typological style of argument employed by the majority of early Christian writers.»

In other words, just as the biblical writers are indebted to the tradition of Israel's history, so they are indebted to their age for what they say or assume about the world.

According to the biblical writers, they were punished for this by the destruction of the northern state of Israel in 722 BCE and by the destruction of Jerusalem in 593 BCE, which was followed by the exile in Babylon of the leading citizens of Judah.

Kurt is writer and pastor who is preparing for church planting by finishing work towards a Master of Divinity degree at Fresno Pacific Biblical Seminary.

biblical truth for marriages Learning to Trust Your Spouse God's Way By Brooke Keith Contributing Writer.

The new preview for writer - director Darren Aronofsky's cinematic retelling of the biblical flood features more battle scenes than you might have expected, as an army led by Methuselah (Anthony Hopkins) tries to storm Noah's vessel, as Hopkins yells, «Take the ark!»

I am a writer of biblical fiction and of picture books for children who were adopted when they were older.