Sentences with phrase «gospel story points»

although i believe the gospel story points to something in the movement of time... historical... i think it is pointing beyond it, like a lens, into the reality i'm trying to explain in point # 3.

Not exact matches

point being: Tolkien was writing myth... because he believed all good story telling pointed to the ultimate Story: the Gospel — which he regarded as the one True story telling pointed to the ultimate Story: the Gospel — which he regarded as the one True Story: the Gospel — which he regarded as the one True Myth.

Apologists have spent a great deal of time and effort to try and make the contradictions in the four gospel STORIES make sense, they have had some success but not to the point of establishing the STORY as FACT.

Most new testament scholars say that the Gospel of Mark originally ended with the story of the women who go to the cemetery, only to encounter a mysterious young man pointing to Jesus» empty tomb and announcing the resurrection.

Joseph Smith, who had little formal education, writes a 532 page fiction book with multiple story lines, more than three major ethnic groups that intermingle with one another, creates over 200 new names, many of which have Hebraic origin (Mosiah for instance), writes in chiasmas poetry, accurately predicts latter day pollution, international intrigue, the dispersing of the Gospel message and a host of other fictional and hysterical points was WRONG?

Some Christians acknowledge the distinction between the Gospel stories and the history behind them and argue that the starting point for Christian theology is not the faith of the New Testament but the teaching and ministry of Jesus.

Our first thought may be that here is simply a conventional way to say that at just this point we are beginning the gospel story that follows, that Mark's little book is itself «the good news.»

I noted in my book God as Author how it follows the contours of the Gospel, as I pointed out that the basic formula of balance - imbalance - restoration of balance is the framework of most stories (click on the link to page 181 for a more lengthy explanation).

Then, I think, this Gospel goes on to lead the reader beyond the point where one is concerned with the physical body of Christ; and in the story of Thomas it shows that faith is not to be established by sight; that you have got to look beyond any objective truth of the kind which might be established by visible, tangible, corporeal manifestations: to look beyond that to something different.

Recognizing that their critique has rendered images of God no longer absolute, feminists have discovered that the religious power structure is reluctant to admit that patriarchal symbols for God are culturally influenced (as if God really were male) or contingent (as if use of a feminine symbol to point to a nonrepresentable God is more inadequate or idolatrous than use of a male symbol) To read Mary Daly or Naomi Goldenberg, to consider Rosemary Ruether's demasculinizing of the Gospel stories or to ponder the renewed attention to «goddess» theology and the development of a lesbian theology is to see the basic language of theological discourse upset and transformed.

This is the whole point of form criticism — or tradition criticism, as it ought to be called: the units in the evangelic tradition were handed down orally, in separation, and in the form given them by the earliest preachers and teachers of the gospel, the «gospel» being, not the total story of the life of Jesus, but the proclamation of the message of salvation through him, a salvation fully to be effected in the future, though it could be realized in anticipation even now, before the final Parousia.

Where so many solutions are possible, and so much hangs on the evidence of a single verse, it is not easy to choose; but two considerations point to the verse being the work of the author himself and having a special reference to the story of the last chapter, or to a part only of the gospel.