Sentences with phrase «in ancient scriptures»

Do you really think there's space here to go through all the outdated statements in every ancient scripture ever written?

Not exact matches

People don't behave the way we do, good or bad, because of ancient scripture or the voice of burning bush in the desert or the face of the messiah on French toast.

On Luther's side, the final break with the Church authorities came in the wake of Leo X's bull of November 1518; in that document, as Luther saw it, Leo arrogated to himself the power of defining Church teaching without accountability to Scripture, the Fathers, or the ancient canons.

In his encyclical on Holy Scripture, Pius XII warmly acknowledges that the inquiry of modern exegetes «has also clearly shown the special preeminence of the people of Israel among the other ancient nations of the East....»

But the roots of caste can be traced back to a story in the most ancient Hindu scriptures, the Vedas, in which the various social classes are produced from the sacrifice of a primordial man — the priestly class from the mouth, the warrior class from the arms, the merchant class from the thighs, the laboring class from the feet (Rig Veda 90:10).

In thus opening the entire Canon of Scripture to the free study of the laity, the reformers did not intend to abandon the ancient framework within which it was to be understood.

The mutually recognized authority of Scripture served well in the debates with the papacy, but the Reformers and their successors never did a terribly good job of saying why they received what they received from the ancient church.

But if you wish, please feel free to go back and study those ancient Scriptures, but if you do, don't be surprised to find that it leads to even more confusion for you in the future.

In modern times, Christians, upon further analysis of scripture, have come to find out that they were wrong for millennia and that God had been telling us of an ancient, round earth this whole time.

It was agreed in the Samaj that «the Vedas, the Upanishads and other ancient writings were not to be accepted as infallible guides, that reason and conscience were to be the supreme authority and the teachings of the scriptures were to be accepted only insofar as they harmonised with the light within us.»

It fit ancient Hebrew scripture foretelling the birth of a king in Bethlehem, the birth place of David.

Though for us nature has been «demythologized» and «naturalized» — in large part because of this very passage of Scripture — for ancient Jewish faith a divinized nature posed a fundamental religious problem.

The scripture was written to and written for and written by ancient people of an ancient culture living in an ancient time.

In terms of the original ancient audience and the original ancient purpose and the original ancient usage, the scripture is not ours.

The artists draw on an ancient tradition of Mary as herself a voracious reader, stewed in holy Scriptures, and a notion, then commonplace, of the affinity between the intellectual and spiritual lives, of the «garden enclosed» where the God of truth meets the believer, set apart from the demands of the world.

Though it might be true that the ancient Israelites had undeveloped cosmology, this is not true of God, and so for this view to be correct, we must either deny inspiration, or have God inspiring the authors of Scripture to write about Himself in inaccurate ways.

The epic is just the latest in a long line of biblical adventures and dramas from Hollywood that combine modern storytelling with the ancient tales from scripture.

The Deuteronomic commandment, in other words, is God's inspired revelation to his people - it is trustworthy and authoritative - but it must be understood both in terms of the historical realities of life in ancient Israel (the people's sin) and in terms of God's wider revelation in the whole of Scripture.

To those theologians who contend that the life and resurrection of Jesus is one of the most documented events in ancient history, both in scripture and recorded history, Berger asks them to produce «one single police report» from a nonpartisan source that wasn't inserted into the text far after the fact!

We've already discussed Chapter 2 — «The Old Testament and Ancient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world, and Chapter 3 --- «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of ScrAncient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world, and Chapter 3 --- «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of Scrancient Near Eastern world, and Chapter 3 --- «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of Scripture.

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.

«Scripture's male - female prerequisite for marriage and its attendant rejection of homosexual behavior is pervasive throughout both Testaments of Scripture (i.e. it is everywhere presumed in sexual discussions even when not explicitly mentioned); it is absolute (i.e. no exceptions are ever given, unlike even incest and polyamory); it is strongly proscribed (i.e. every mention of it in Scripture indicates that it is regarded as a foundational violation of sexual ethics); and it is countercultural (i.e. we know of no other culture in the ancient Near East or Greco - Roman Mediterranean basin more consistently and strongly opposed to homosexual practice).

We find ourselves quite unconvinced by much of the ancient rabbinical reasoning, a little of which is reflected in the letters of Paul.7 Nevertheless the Jews spent much time trying to learn how the Scriptures they had inherited from a former period were to be seen as relevant to their own day.

«How can anyone pay any attention to a doctrine that grew out of a Greek conceptual system being imposed on Jewish Scriptures, that was as foreign to Jesus as it is to us, that depends on concepts and a common sense that have gone the way of the Roman Empire, and that is about as understandable as if it were still written in ancient Greek?»

In fact the word Hindu or Hinduism appears nowhere in the ancient «Hindu» scriptureIn fact the word Hindu or Hinduism appears nowhere in the ancient «Hindu» scripturein the ancient «Hindu» scriptures.

While Brock found images of redemption in Scripture, New Testament scholar Gail Paterson Corrington found hers in pre-Christian figures such as Isis and Sophia, ancient female divinities whose legacy lives on in apocryphal literature in the figure of Mary, the mother of Jesus.

There is an ancient Christian tradition (more prevalent among the Gnostics, IIRC; there's no supporting verse in Scripture) that Jesus was lame in one leg.

William Webb notes that in ancient Near Eastern literature, including Scripture, «when the blessing / curse formulas assign status, they generally initiate a change in status different from what the person formally held.

Furthermore, anyone who has studied ancient Near Eastern culture knows that the familial structure we see represented in scripture was nothing like the nuclear family epitomized by the Cleavers, but would rather have included multiple generations and relatives living together in clans, with women working long hours «outside of the home» in the fields, tending sheep, gathering food, trading goods, etc..

Hence there is hermeneutics in the Christian order because the kerygma is the rereading of an ancient Scripture.

Furthermore, «the kerygma, by this detour through the reinterpretation of an ancient Scripture, enters into a network of intelligibility... Jesus Christ himself, exegesis and exegete of Scripture, is manifested as logos in opening the understanding of the Scriptures.

Nowhere in his discussion of ancient Israel or early Christianity does Greenberg deal with theological interpretations of scripture in those traditions.

My question is simple: How do you know that the Bible (in any form) was divinely (or Holy Spirit) inspired; and not just a collection of ancient Jewish scripture and Christian Greek scriptures?

if were only going to use the KJV why stop at greek, or latin why not only read the original texts which were written in Coptic the simple fact is not a single one of us, including our highest religious leaders, other then about 30 ancient language specialist in the world have ever read an original scripture.

Tanakh (Old Testament), New King James Version, New Life Version, New Living Translation, New Revised Standard Version, New World Translation of the Holy Scriptures, Quaker Bible, Recovery Version of the Bible, Revised Version, Revised Standard Version, Revised Standard Version Catholic Edition, Revised English Bible, Rotherham's Emphasized Bible, The Scriptures, Simplified English Bible, The Story Bible, Taverner's Bible, Thomson's Translation, Today's New International Version, Third Millennium Bible, Tyndale Bible, Updated King James Version, A Voice In The Wilderness Holy Scriptures, Webster's Revision, Westminster Bible, The Work of God's Children Illustrated Bible, Wycliffe's Bible (1380), Wycliffe's Bible (1388), or Young's Literal Translation the ACCURATE translation of the original Bible for those of us who don't read ancient Hebrew and / or Greek?

(Mark 10:45; 14:24; cf. John 10:18) He died, finally, (3) because it was the will of God, and so it had been written of him in the ancient, inspired scriptures.

Throughout God and the Gay Christian we see how patriarchy and ancient understandings of gender roles affected how same - sex behavior is referenced in Scripture.

Thus in contrast with the ancient mythological cultures and with holy scripture outside the Judeo - Christian stream, most of the Old Testament either consists of historical material, or is expressed with due regard to the historical nature of human life.

They include Protagoras, a 5th - century BCE Greek philosopher, [5] Sanjaya Belatthaputta, a 5th - century BCE Indian philosopher, [6] and the Nasadiya Sukta concerning the origin of the universe in the Rig Veda, an ancient Sanskrit text, which is one of the primary scriptures of Vedic Hinduism.

Paul Schubert, in a symposium devoted to the The Idea of History in the Ancient Near East writes: «When it comes to the idea of history, it must be said that Israel, through its sacred scripture... has proved to be the strongest and most influential single force observable by the historian in shaping the idea of history throughout two millennia of Western history.»

Girard shows how this theme is found everywhere in ancient mythology and religious writings, but how only the Hebrew Scriptures begin to reveal that the third party, upon whom blame was laid for the original violence, was really an innocent scapegoat.

All of these ancient understandings of sexuality affect how same - sex behavior discussed in Scripture, and all of them should call into question the notion that people — and the Church — have a held just one single «traditional» view of same - sex behavior.

Examples of these human marks include the fact that the Bible was written in Hebrew and Greek, that the Old Testament world was a world of temples, priests and sacrifice, that Israel as well as the surrounding nations has prophets that mediated divine will to them, that Israel was ruled by kings, that Israel's legal system shares striking similarities with those of surrounding nations, that the creation narrative and the story of Noah resemble other ancient stories of the time, that the writers of Scripture operated within the paradigm of ancient cosmology, etc..

The failure to appreciate that genre calibration is responsible for much of the tension in the evolution discussion... To observe the similarities between the creation and flood stories and the literature of the ancient Near East, and to insist that all of those other writings are clearly a-historical while Genesis is somehow presenting history — this is not a strong position of faith, but rather a weak one, where Scripture must conform to one's expectations.»

A major approach, known as the «higher criticism,» sought to apply to the Scriptures the methods employed in the study of other ancient documents.

The author shows a clear ignorance of the ancient near eastern sitz - im - leben in which Scripture was written.

She places the same level of authority in ancient traditions and the personal views of uninspired authors on passages like the Creation account as she does in scripture itself.

In building his case for why we can still believe the Bible, Blomberg effectively positions himself between liberal scholars who refuse to acknowledge the firm textual base on which the scriptures stand and ultraconservatives who insist on a rigidly literal reading of the Bible (often in the King James only) in the face of legitimate developments in our understanding of ancient manuscripts and genreIn building his case for why we can still believe the Bible, Blomberg effectively positions himself between liberal scholars who refuse to acknowledge the firm textual base on which the scriptures stand and ultraconservatives who insist on a rigidly literal reading of the Bible (often in the King James only) in the face of legitimate developments in our understanding of ancient manuscripts and genrein the King James only) in the face of legitimate developments in our understanding of ancient manuscripts and genrein the face of legitimate developments in our understanding of ancient manuscripts and genrein our understanding of ancient manuscripts and genres.

But, long before Eusebius, the ancient Israelite scholars had laid sketch plans for such a universal history in their Hebrew Scriptures (the Christian Old Testament), and this was carried further by the Jewish scholar Josephus (37 -100 AD) in his book, Antiquities of the Jews.

[7] So the love of the Sacred Heart is of one economy with the wisdom enshrined within the fabric of our ancient universe, but most especially in Scripture, the institution of the Church and sacraments, and above all the Holy Eucharist.