Sentences with phrase «in biblical history»

In biblical history, the number seven represents completeness and perfection.

I'd serve a dozen courses to Esther and Vashti and Hagar and Jael and every other fierce woman in Biblical history.

The more I study Scripture in light of culture and history, the more convinced I become that we today might know less about God than most of the generations in Biblical history.

In this biblical history we are to find a revelation of God, in a sense which I have tried to explain.

Scholars said this could be an important contribution to understanding the ninth century B.C., a dark age in biblical history, and also is strong independent evidence for the existence and influence of the House of David.

Theologian James B. Jordan long ago pointed to the recurring pattern of creation, collapse, and recreation in biblical history.

11 See R. H. Pfeiffer, «Facts and Faith in Biblical History» Journal of Biblical Literature Vol.70, no. 1 (March, 1951), p. 5

Should one speak only of God's self - revelation as events in biblical history?

It's a well known fact ** that the first humblebrag in biblical history was a papyrus that said: «Man it sucks to live in such a huge, beautiful pyramid.

It's encouraging then to come to a passage like Luke 7:18 - 23, where we see one of the greatest men in Biblical history experience a moment of doubt.

YOU need a lesson in biblical history, particularly 1st century Judea, which will help you understand the world of the Gospels better.

In the biblical history we are to find a revelation of God that can be understood as to give meaning to history in our own time.

Not exact matches

I have studied Biblical history in college and you have obviously, like me, done your homework!

Whether biblical or national, they are there because of their providential roles in history, to be remembered, for honors, but hopefully also for flaws and sins needing divine grace.

What is interesting about «Set It Off» is that in the midst of this biblical context, P.O.D. places itself as participants within this history.

The convictionâ $» endemic among churchfolkâ $» persists that, if problems of misapprehension and misrepresentation are overcome and the gospel can be heard in its own integrity, the gospel will be found attractive by people, become popular, and, even, be a success of some sortâ $ ¦ This idea is both curious and ironical because it is bluntly contradicted in Scripture and in the experience of the continuing biblical witness in history from the event of Pentecost unto the present momentâ $ (William Stringfellow, quoted in A Keeper of the Word, p. 348).

And to say that Biblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and abiblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and apostles.

At all periods of Biblical history and in diverse strata of the Biblical materials we find the affirmation that what characterizes Yahweh in disfunction from the objects of men's worship which are mere vanity is his ability to hear the cry of the oppressed and to save him from his oppressor.

Nature, then, has been presented as «the servant of history» or the «stage for history» in much modern writing about biblical theology.

In the regular meetings of a circle of friends at Heidelberg, after almost ten years of discussions, we finally arrived at the conclusion that even God's revelation takes place in history and that precisely the biblical writings suggest this solution of the key problem of fundamental theologIn the regular meetings of a circle of friends at Heidelberg, after almost ten years of discussions, we finally arrived at the conclusion that even God's revelation takes place in history and that precisely the biblical writings suggest this solution of the key problem of fundamental theologin history and that precisely the biblical writings suggest this solution of the key problem of fundamental theology.

It's refreshing to read through Bessey's spiritual and theological narrative peppered with thoughtful and insightful reflections on interpreting Paul's biblical stance on women, and a beautiful litany of women in scripture and world history whom God has equipped and used to further God's purposes in the world.

Granted, however, that biblical criticism is a legitimate, and even a useful, branch of scientific study, is it important for the general reader, who has no particular interest in matters of archaeology or ancient history?

In this novel Atwood does not abandon biblical history to those who have muted female testimony; instead, she imaginatively writes this testimony back into cultural contexts that would destroy it utterly and that fail to do so, even as she reveals the violence in any amputations of human stories and the historical vulnerability of all speech and silencIn this novel Atwood does not abandon biblical history to those who have muted female testimony; instead, she imaginatively writes this testimony back into cultural contexts that would destroy it utterly and that fail to do so, even as she reveals the violence in any amputations of human stories and the historical vulnerability of all speech and silencin any amputations of human stories and the historical vulnerability of all speech and silence.

The biblical teaching, after all, was not aimed at one or another of the various theories developed in the history of modern science but at the cosmological understandings of origins found among surrounding peoples.

In other fields of historical investigation (and notably in pre-history) it now appears that the earlier evolutionary reconstructions were over-simplified»; and so is the «liberal», evolutionary reconstruction of the biblical historIn other fields of historical investigation (and notably in pre-history) it now appears that the earlier evolutionary reconstructions were over-simplified»; and so is the «liberal», evolutionary reconstruction of the biblical historin pre-history) it now appears that the earlier evolutionary reconstructions were over-simplified»; and so is the «liberal», evolutionary reconstruction of the biblical history.

Centuries of separation and polemics have led Protestantism in some quarters to imagine that the biblical witness could be disentangled from the Church's history, tradition, and teaching office.

The reconstruction of the biblical history which they produced is now commonly called the «liberal» view — though the term «liberal» is here used in a sense originally German rather than English, and should not be made a stick to beat those who are «liberal» in a different sense.

Because the Bible is the most effective force in history for lifting women to higher levels of respect, dignity, and freedom, we join an historic succession of women whose Christian faith is forged from biblical truth and whose lives are shaped into Christ's image on the anvil of obedience.

After twenty - five years, the translators wish again to record their debt to Eliza Hall Kendrick, formerly Professor of Biblical History at Wellesley College, for her criticism and her help in the attempt to avoid «translation English.»

According to this myth, biblical scholarship was a struggle outward from dogma into the freedom of history, and upward to the higher truth finally realized in 19th - century Germany.

Science became a «force of evil» only after the evidence clearly showed that many of the biblical stories didn't have any basis in history after all.

Furthermore, he recognized that although Biblical eschatology resembled Oriental mysticism in its negation of the given reality, it was a different sort of negation, which somehow also affirmed the forward movement of time and history.

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

Using a broad sweep of biblical history from Genesis to Revelation, Dr. Streett shows that the concept of the Kingdom of God on earth was at the center of the hopes and dreams of Israel, and when John the Baptist and Jesus carried out their ministries, they were announcing the arrival and inauguration of this Kingdom in the person and work of Jesus Christ.

That divinity is given a particular shape and history by the biblical drama, conceived in orthodoxy as enacted by a single God in three persons.

The very arrangement of the biblical books in the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting historin the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting historIn this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting history.

In the early stages of Biblical history men regarded the major good of existence as physical — ample creature comforts, a long life, a large family, and victory in war — and for these benefits the Hebrews besought YahweIn the early stages of Biblical history men regarded the major good of existence as physical — ample creature comforts, a long life, a large family, and victory in war — and for these benefits the Hebrews besought Yahwein war — and for these benefits the Hebrews besought Yahweh.

It is a sheer fact, undisputed by any who have knowledge of what transpired in early Christian history, that the Christian Church developed its patterns of thought, its theology, through the constant interaction of the biblical witness and the «non-biblical» environment in which the primitive Christian community found itself.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.»

In 1963 a respected biblical scholar wrote in a popular commentary on Daniel and Revelation, «Should anyone today make minute predictions about events in world history between now and the year AIn 1963 a respected biblical scholar wrote in a popular commentary on Daniel and Revelation, «Should anyone today make minute predictions about events in world history between now and the year Ain a popular commentary on Daniel and Revelation, «Should anyone today make minute predictions about events in world history between now and the year Ain world history between now and the year AD.

Furthermore, they are discovering among politicians and powers on the present scene the long - hidden identities of figures in the biblical apocalypse — thus purporting to disclose the plan God has had for history from its beginning.

Israeli archaeologist Yosef Garfinkel announced earlier this week several findings which may contribute toward a positive case for the veracity of biblical history, in particular the question of whether a centralized Israelite kingdom existed during the era of the biblically purported King David....

With a number of fellow pastors who became lifelong friends, Rauschenbusch studied, read, talked, debated and plumbed the new social theories of the day, especially those of the non-Marxist socialists whom John C. Cort has recently traced in Christian Socialism (Orbis, 1988) The pastors wove these theories together with biblical themes to form» «Christian Sociology,» a hermeneutic of social history that allowed them to see the power of God's kingdom being actualized through the democratization of the economic system (see James T. Johnson, editor, The Bible in American Law, Politics and Rhetoric [Scholars Press, 1985]-RRB- They pledged themselves to new efforts to make the spirit of Christianity the core of social renewal at a time when agricultural - village life was breaking down and urban - cosmopolitan patterns were not yet fully formed.

We have already noted the conflict which runs through most of Christian thought between the biblical vision of God as the creative and redemptive actor in the history of his creation, and the metaphysical doctrine inherited from the synthesis of the Christian faith with neo-platonic philosophy which conceives God as the impassible, non-temporal absolute.

Biblical prophets all across the land are indeed making «minute predictions about events in world history,» that God's climactic and decisive intervention in human affairs is about to occur.

There has been a presentation in which a biblical symbol has been pushed to the exclusion of the rest, so that the resultant picture is not adequate to the richness of the biblical witness as it has been developed and modified through centuries of Jewish history.

Again, theologians who are persuaded of their usefulness in conveying theological meaning to the contemporary mind may have gone so far as to claim emergent evolution to be a theological symbol by which biblical events of history as well as subsequent doctrinal formulations may be explicated.

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.

To be deep in history is certainly, for instance, to cease to be an evangelical of the kind who allows experience to trump doctrine, who believes doctrine can be read off the surface of the biblical text, and who sees no theological or existential problem that can not be solved with a proof text or two.

The biblical message of the kingdom is eschatological in orientation, for it proclaims God's ultimate lordship over creation, which lordship has already broken into history in the appearance of Jesus.