Sentences with phrase «in biblical roles»

Not exact matches

Some, like Yoram Hazony in his» Biblical Case for Limited Government,» have even offered sophisticated (if in the end limited) arguments for why a restricted role for government is itself a Judeo - Christian value.

It would place the Church in the role of gently but firmly pointing out violations of biblical law and predicting the consequences, while seeking to live out its own profession before the world, showing God's glory in the wholesome, restrained, but ultimately satisfying outcomes it would demonstrate.

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.

Support for Israel has become a key issue for American evangelicals, some of whom believe the country plays a key role in end times and others who believe there's a biblical mandate to honor the Jewish state.

The twenty - first - century Church owes a lot to twentieth - century German Catholicism: for its generosity to Catholics in the Third World; for the witness of martyrs like Alfred Delp, Bernhard Lichtenberg, and Edith Stein; for its contributions to Biblical studies, systematic and moral theology, liturgical renewal, and Catholic social doctrine, through which German Catholicism played a leading role in Vatican II's efforts to renew Catholic witness for the third millennium.

Nevertheless, the possibility of a coherent quantum theory based on process thought is, in principle, important for the project of recovering a comprehensive vision in which a biblical understanding of God finds an important role.

The initiative has sparked a campus - wide debate about biblical interpretation and the roles of women, as well as a second group called Students for Egalitarianism in Marriage.

Obviously, I'm a big advocate for mutual submission in marriage, as that is what I believe those biblical passages ultimately teach and this is what works best in our marriage, but more important than adopting a single household model — either patriarchal or egalitarian — is adopting the posture of Jesus Christ, who emptied himself of power and took the role of servant.

And the book also offers a deliberately wide array of approaches to trinitarian issues, including not only historical and systematic theologians, but biblical scholars and analytic philosophers of religion, writing from a variety of theological and communal points of view» Roman Catholic, Protestant, and, in one case, Jewish (the New Testament scholar Alan Segal, who contributes an instructive if somewhat technical chapter on the role of conflicts between Jews and Christians in the emergence of early trinitarian teaching).

Even though Dr. Spencer laid a strong biblical foundation for the role of women in ministry based on the New Testament, I still lived with the fear of once again being silenced by the church.

The theological role of the Bible is controversial in many Quaker circles, especially since Quakerism acts as a last desperate handhold for many Christians who feel abused by Biblical literalism and fundamentalism.

In that role the statement is likely to be read more in terms of its main drift toward biblical theology than in terms of the slight affirmation it accords other theological programIn that role the statement is likely to be read more in terms of its main drift toward biblical theology than in terms of the slight affirmation it accords other theological programin terms of its main drift toward biblical theology than in terms of the slight affirmation it accords other theological programin terms of the slight affirmation it accords other theological programs.

My goal is to make readers first laugh, and then think, about the ways in which we invoke the phrase «biblical womanhood,» because I believe both the Bible and womanhood are more complex than a list of rules and acceptable roles.

Afro - centric interpretation has drawn attention to the historical role played by African countries (especially Egypt and Ethiopia) and by Africans in the biblical text.

This approach appeals to many people, although it does not seem to do complete justice to the biblical accounts / expectations of the resurrection of the dead, and it seems to minimize God's active role in the process.

As primary actors in the speaker's drama they stage in pulpits, chancels, or at Table, preachers first play roles in the speaker's dramas present in the canon as biblical texts.

Stephen B. Clark, Man and Woman in Christ (Ann Arbor: Servant, 1980); James B. Hurley, Man and Woman in Biblical Perspective (Leicester) InterVarsity Press; Grand Rapids: Zondervan, 1981); George W Knight III, The New Testament Teaching on the Role Relationship of Men and Women (Grand Rapids: Baker Book House, 1977); Fritz Zerbst, The Office of Woman in the Church (St. Louis: Concordia Publishing House, 1955); Karl Barth, Church Dogmatics (Edinburgh: T. & T. Clark), III 1, pp. 288 - 329, section 41 (1958); III 2, pp. 285 - 316, section 45 (1960); III 4, pp. 116 - 240, section 54 (1961).

As long as Christianity had to play — or allowed itself to play — the role of Western culture - religion, the nomenclature «Christian» was obliged to stand for all sorts of dispositions extraneous or tangential in relation to biblical faith.

Does such a critical, yet faithful, approach as that outlined above imply that only the expert can arrive at an adequate Biblical understanding of the role of women in the church and family?

The proper role for the study of the diachronic dimensions of the text lies not in fragmenting or in replacing the synchronic level, but in using a recovery of a depth dimension for increasing an understanding of the theological substance that constitutes the biblical narrative itself.

The writings of Harold Lindsell, Francis Schaefer, Bernard Ramm, Carl Henry, Clark Pinnock, Dick France, James Packer and others present a range of contradictory theological formulations on such issues as the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and the Christian's response to homosexuality.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditions.

Evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many of the major issues they address — the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and most recently the Christian's response to homosexuality.

The second point to make... turns on the theological role of the editors in shaping the biblical material to render it in light of the larger literary collection.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

He believes biblical manhood and womanhood requires sticking to traditional gender roles in the home, and has said that stay - at - home fathers and men who take on domestic duties are «man fails.»

«Because I first heard Rachel's voice in reaction to public tomfoolery about women's roles in the church and society, I half - expected A Year of Biblical Womanhood to be sort of... reactionary.

There is overwhelming biblical scholarship for the full equality of women and that the interpretation of scripture to exclude women from roles by gender (rather than gifting) has been found to be rooted in patriarchy, an ancient worldview that became intertwined in the growth and doctrine of the church.

Both the biblical and philosophical humanisms that emerged in the first and second centuries C.E. were fostered by and responded to two enormous social changes: new discrepancies of status (the same person could occupy more than one role in a pluralistic and mobile society), and the downward mobility of values.

Their biblical commitments would not allow them to deny God's role in history, but the pressure of Greek metaphysics worked against this.

It might be instructive to compare the role that biblical criticism played in the demystification of the Bible, with that of the Kinsey reports in the demystification of sex.

For a time biblical criticism played a creative role in genuine liberation and individuation, insofar as its «agentic» function was dialectically related to what Bakan calls «the communion function,» that is, the process by which separation is finally overcome.

In the vast sweep of secularization, biblical criticism played an essential role vis - a-vis the demystification of the religious tradition.

Those studies become less and less an occupation engaged in or intrinsic to his role as witness to the gospel and pastor to people, and become more and more frantic efforts to find biblical, or theological, generalities which will religiously dignify his promotional purposes.

Because we disagree on the proper method of baptism, the role of women in the church or the proper interpretation of a certain Biblical passage does not make one of us correct and the other a «false teacher».

A canonical approach, in Brevard Childs» words, «interprets the biblical text in relation to a community of faith and practice for whom it served a particular theological role as possessing divine authority.»

Biblical scholars concerned with the roles of men and women in biblical cultures point out that the love ethic of the early church was so revolutionary in its day that it was considered a threat to social order in the RomanBiblical scholars concerned with the roles of men and women in biblical cultures point out that the love ethic of the early church was so revolutionary in its day that it was considered a threat to social order in the Romanbiblical cultures point out that the love ethic of the early church was so revolutionary in its day that it was considered a threat to social order in the Roman Empire.

The biblical implication appears to be that, while our paid roles may change when we reach retirement, we should continue to play a key part in ministry, particularly in building up and investing in the next generation.

This policy statement first reviews the biblical and theological basis, then looks at the role of the church, the influence of communication technologies and resources, regulation of a public resource in the public interest, the proglrm of concentration of media ownership and control, and the impace of global media on indigenous cultures.

He said: «The Islamic texts, like Biblical texts, can be misinterpreted...» Mosques, he said, have a key role in educating the young to interpret the Koran properly.

The language of Antioch, where biblical images played a larger role than in Alexandria, was of the Word indwelling Jesus.

I think Jüngel's dual role as theologian and biblical scholar stood him very well in calling attention to the importance of this insight in the biblical narrative.

The present day situation of women indeed calls for a new biblical hermeneutics to make the scripture relevant to the changing situations and to rediscover what the New Testament says on women's role in Christian ministry.15

In my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughIn my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughin The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughin The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thought.

Fortress, which was one division of the Lutheran Church in America's separately incorporated Board of Publication, under two decades of strong leadership has drawn on wide European connections to build a high - quality program (especially strong in biblical studies and theology) that has had a central role in Protestant publishing.

The lecturer was setting forth a biblical perspective on the role of government, with special attention to the Pauline text in Romans 13.

In fact, 1Timothy 2 appear in a list of «key texts» on the CBMW site and is commonly cited as biblical justification for limiting the roles of women in church leadershiIn fact, 1Timothy 2 appear in a list of «key texts» on the CBMW site and is commonly cited as biblical justification for limiting the roles of women in church leadershiin a list of «key texts» on the CBMW site and is commonly cited as biblical justification for limiting the roles of women in church leadershiin church leadership.

This happens whenever a woman is presented with a universal statement about the «biblical» role of women in the world, which is typically extrapolated from a single biblical text without regard to literary or historical context and followed by a parenthetical string of additional unrelated and out - of - context Bible verses for support.

Matthew again returns to what no good biblical scholar would dispute: that many of the gender roles alluded to in Scripture are rooted in patriarchy.

I wanted to challenge the idea that «biblical womanhood» could be reduced to a list of roles and rules, and I wanted to do it in a creative, disarming way.