Sentences with phrase «historical meaning for»
It is a biblical name, it has historical meaning for many Trotters and a few non-Trotters.
http://www.religion-online.org/ Not exact matches
Still, corporate bond spreads have come up to around their historical average, providing impetus for institutional investors trying to claw out yield any way they can, even if it means an extraordinarily long - term commitment.
The rollercoaster ride in oil prices over the past three years may be old hat to investors familiar with the commodity's historical sensitivity to macro events (see chart below), but oil price volatility is by no means endemic and several factors are now lining up to suggest a calmer period for crude may lie ahead.
Except for the historical information and discussions contained herein, statements contained in this news release constitute forward - looking statements within the meaning of the Private Securities Litigation Reform Act of 1995.
Further, statements contained in this document and made on such call that are not statements of historical fact, including those that refer to plans, assumptions and expectations for the current fiscal year and future periods, are forward - looking statements within the meaning of the Private Securities Litigation Reform Act of 1995.
The Fed has made it clear that rate «normalization» will happen gradually, meaning rates will likely remain below historical averages for the foreseeable future.
Understanding margins in a historical context and investigating the opportunity for mean reversion is also very important.
The pace of Fed rate increases is likely to be gradual, meaning rates should stay low from a historical perspective for the foreseeable future.
Oversimplifying, that means excluding unrealized gains in its bond portfolio and excluding the value of its deferred tax asset (because of historical losses, AIG won't be a cash taxpayer for years).
Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.
In our historical freedom we are able to transcend that natural fact, and we certainly need not let it be determinative for our understanding of what motherhood means.
This is NOT to say the resurrection did or did not happen, it is to say with Troeltsch, that the resurrection is not a «historical» fact in the sense that it is not possible for historians to consider it — just as a supernova would not be a biological or sociological «fact» because it is outside their scope, don't mean novae don't happen!
Jesus knew what the passages meant, knew their historical, cultural, and situational context, and knew how to apply these verses to the current crisis He was facing (See the Commentary on Luke 4:1 - 13 for more).
The theological issues in a Methodist seminary dealt with the Reformers, by whom one meant Luther and Calvin, and with their contemporary heirs, Barth, Tillich, Bultmann, and the new quest for the historical Jesus.
If the entire universe, all that is and has been, is God's body, then God acts in and through the incredibly complex physical and historical - cultural evolutionary process that began eons ago.28 This does not mean that God is reduced to the evolutionary process, for God remains as the agent, the self, whose intentions are expressed in the universe.
But this does not mean in the least that in some evident way historical events are a plain figure of the will of God, as, for example, in Gesta Dei per Francos, or Bossuet's Explication de 1 «Histoire Universelle.
Mankind lies on its knees before the opposite of that which was the origin, the meaning, the right of the evangel; in the concept of «church» it has pronounced holy precisely what the «bringer of the glad tidings» felt to be beneath and behind himself — one would look in vain for a greater example of world - historical irony.
For Camus the absence of fixed laws means that men must constantly struggle to create justice relative to existing historical conditions.
But these legends are the historical witness for the meaning of Jesus» message concerning the Kingdom, which tears men up by the roots from their business life and from their social relationships and commands the dead to bury their dead.
But there is no apparent reason for excluding it from a political theology as long as its socio - historical grounding and political meaning are not neglected.
For the historical event of the rise of the Easter faith means for us what it meant for the first disciples — namely, the self - attestation of the risen Lord, the act of God in which the redemptive event of the cross is completFor the historical event of the rise of the Easter faith means for us what it meant for the first disciples — namely, the self - attestation of the risen Lord, the act of God in which the redemptive event of the cross is completfor us what it meant for the first disciples — namely, the self - attestation of the risen Lord, the act of God in which the redemptive event of the cross is completfor the first disciples — namely, the self - attestation of the risen Lord, the act of God in which the redemptive event of the cross is completed.
Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?
We simply do not know what the doctrines of atonement, incarnation and redemption mean until we understand what they mean for persons shaped by this historical milieu.
Nevertheless, the fact remains that here the historical Jesus becomes disjoined from the Word of faith, and all too naturally the priestly followers of Bultmann have reinstituted a quest for the historical Jesus as a means of reviving a Protestant form of orthodoxy.
But for others, it has meant that talk of God must be talk of some natural or historical reality since we no longer believe that any other talk has meaning.
This means that through the internal creativity of the biblical perspective, joined with the modern historical consciousness which it helped to create, a new possibility has been opened up for reconceiving the meaning of God's being in relation to time and history.
All the historical events mentioned above were occasions for deepened insight into the meaning of life.
And this means that, as a quite concrete historical condition, the only choice that remains for the children of post-Christian culture is not whom to serve, but whether to serve Him whom Christ has revealed or to serve nothing — the nothing.
I do not elsewhere «skewer» conservatives for their devotion to the founders» intentions because of its resemblance to the principle of sola scriptura — I note this mostly as a bemused observation — but because, apparently unlike Reilly, I do not subscribe to a «Great Man» view of historical agency and historiography in which the mens auctoris provides the definitive key to the meaning of texts or historical events.
I have emphasized this historical responsibility as the framework of pluralism because it posits humanization and the questions related to the meaning of being human as the central theme of common concern in dialogue and action, for all those who are encountering the common historical responsibility.
«13 Gerhard von Rad recalls with approval the suggestion of the Jewish biblical scholar Franz Rosenzweig: we ought no longer to think of the symbol R as standing for Redactor but rather, for Rab benu, which means, in Hebrew, our master»; since for the final form in which we receive the work, we are indebted to him and to his interpretation.14 His was the same historical perspective which gave rise to this prayer:
Since we can not survey history from some universal, purely rational point of view, narrative theologians argue, we have no choice but to operate out of the historical narrative in which we find ourselves — and for the Christian theologian that means the Christian narrative, shaped by the story (ies) of Jesus Christ as found in the Bible.
Indeed, there could have been no incarnation in an abstraction, for incarnation means concrete embodiment, and concrete embodiment is always historical.
This doctrine of empiricism would rule out, for example, all historical doctrines, such as assertions about Jesus» experience in itself, as distinct from phenomenological descriptions of Jesus» meaning for me or my community.
If the meaning of our principle of historical aetiology, as opposed to an eye - witness report by someone who was himself present at the event, has been understood, we presumably also possess a criterion for judging what was correct in the description given by traditional theology of the blessed, supernatural, original condition of man, as opposed to what was a simplified projection into the past, into human beginnings, of the state of man as it ought to be and will be in the future.
It may be that kerygmatic allusions to Jesus» humility, meekness, gentleness, love, forgiveness and obedience derive from historical memory of Jesus; but the «historical value» which such material may have is far from its kerygmatic meaning, which is more accurately stated by Bultmann, in language actually intended to state the significance of the pre-existence in the karygma: «That Jesus, the historical person, did this service for us, and that he did it not out of personal sympathy and loveableness, but rather by God acting in him, in that God established his love for us through Jesus dying for us sinners (Rom.
Peter Williamson, without perhaps meaning to do so, puts his finger on my central question, one that can not be solved for Catholic Christians solely by historical research: What does it mean for Messianic Jews, Jewish Christians, «to be faithful to the covenant that God made with their ancestors»?
For the first time historical events appeared as radically particular, as confined in their meaning and value to the actual but singular process in which they occur, and thus as being wholly detached from a universal order or law.27
Rather is it necessary to seek to trace the original kerygmatic meaning at work in this procedure, in order to reach a valid kerygmatic approach to the Gospels and a normative basis for a modern quest of the historical Jesus.
For example, he brands as «rubbish» Francis Watson's complaint that historical criticism treats «texts as historical artifacts whose meaning is wholly determined by their historical circumstances of origin.»
Whilst this approach was disturbing for many Christians at the time, it again meant that defenders of Christianity, instead of calling for a leap of faith, could start from historical events and argue from them to the divinity of Jesus Christ His divinity was seen as the perfection of his humanity and this fitted with the approach of Schleiermacher, who saw Jesus, whose consciousness was entirely taken up with awareness of God, as «the ideal representative of religion».
Taylor is careful to say that he is not attempting to provide an historical explanation for the rise of this modem self, an account of the causes that gave rise to it; rather he seeks, by means of a long and complicated narrative, to elucidate its appeal and its «spiritual power.»
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.
With its appeal to the so - called historical - critical method for gaining an insight into the meaning of the text, this approach is to be associated with the liberal theology stemming from the Enlightenment.
When it seemed clear that he was expected to give a speech, he stood up and mentioned what we had discussed on our afternoon walk: that this was something of a historical event, the last of the old - style missionaries, and that to him it meant that now the church was 100 per cent on its own for indigenous leadership.
It just means that we have to take seriously things like genre and historical context before we ask what a passage means for us today.
And the sub title is: The historical Jesus and the quest for meaning.
He gives an excellent short summary of what scholars know about the historical Jesus, and what these new insights mean for the future of churches.
The historical Jesus and the quest for meaning.
Tocqueville, for one, said it was the religion of Americans — and not their theory — that protected them from the Historical temptation to employ all means necessary to secure a more perfect future.