Sentences with phrase «in biblical criticism»

The first two sections in themselves offer a useful historical overview of the developments in biblical criticism and the third section offers numerous insights into the theology of St John and the life of the primitive Church while the whole work together could help usher in some long - awaited commonsense in New Testament studies.

(The characterization of Yoder as pre-Bultmannian now almost strikes one as humorous given recent developments in biblical criticism.

My problems with this book are the same problems I have with nearly all books about biblical criticism: I believe the presuppositions of most of those who engage in biblical criticism are inherently flawed, and as a result, short - circuit the creative thinking that is necessary to discover solutions to the so - called problems in the biblical text.

Not exact matches

The recent ferment in approaches to biblical study and new forms of criticism such as canonical criticism and narrative theology give promise of offering new insights on this subject.

There is a sense in which the intention of early biblical criticism was an effort to restore a «biblical theology» in which the Scriptures were freed from their dogmatic imprisonment.

Is there a place for historical criticism in Islam, the kind of criticism Western scholars started applying to the biblical text in the l8thcentury?

Modem forms of biblical criticism, for example, are probably more clearly rooted in this development.

Willett, who taught at the University of Chicago Divinity School and who was later to become a controversial figure in the battle over the new «higher biblical criticism,» was already an editor at The Christian Century.

Biblical criticism means nothing but applying to the biblical documents the rational or scientific methods of scholarship which are applied in other fields oBiblical criticism means nothing but applying to the biblical documents the rational or scientific methods of scholarship which are applied in other fields obiblical documents the rational or scientific methods of scholarship which are applied in other fields of study.

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 fact, one of the more constructive criticisms I've heard from the complementarian camp is that, in the book, I did not make clear enough distinctions between how various complementarian organizations differ in their positions on biblical womanhooIn fact, one of the more constructive criticisms I've heard from the complementarian camp is that, in the book, I did not make clear enough distinctions between how various complementarian organizations differ in their positions on biblical womanhooin the book, I did not make clear enough distinctions between how various complementarian organizations differ in their positions on biblical womanhooin their positions on biblical womanhood.

The foundations of biblical criticism were laid in the first four centuries of the Christian era.

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.»

Arguments based on biblical criticism are not decisive for or against belief in the virginal conception.

Within twenty years [of 1874] the threat of evolution and the kind of biblical criticism and liberal theology it and other concomitant trends were seen as empowering had reached such a pitch that a series of Bible Conferences of Conservative Protestants were held at various sites in the United States.

(2) Boomershine sees historical criticism as the biblical method of this era, where the truth of the text is achieved by personal study of the text in silence on your own.

But the light of God and the Holy Spirit were active in the Church long before biblical criticism.

We have heard William Blackstone earlier in this century announcing that new modes of transportation, growing world literacy, pestilence, famine, socialism, accumulating armaments, industrial conflict, spiritualism, Christian Science and biblical criticism were all signs of that spiritual deterioration which heralded the immediate return of Christ.

Dawkins» view of the Bible either betrays a remarkable ignorance of the key principles of biblical criticism or, worse, an intentional disregard of those principles in order to sell his argument.

In this way, rhetorical criticism fills the gap between historical and sociological approaches to biblical study.

Along the way, we have observed two basic elements in these approaches to rhetorical criticism, the careful and detailed examination of the biblical text and the broader demonstration of persuasive purpose.

For myself, certain early formative influences in the early «60s (biblical criticism, Bernard Lonergan's reflections on method and historical consciousness, and the splendid ambience of student days in Rome during the Second Vatican Council) solidified my own sharing in the common conviction that there can be no return to a pre-ecumenical, prepluralistic, ahistorical theology.

It is this kind of criticism in which most biblical scholars have been engaged in the past century.

Though apocalypticism had been around for millennia, it is worth noting that Darbyism, the peculiarly rigid and florid form that arose in the late 19th century, accompanied the growth of Darwinism, biblical higher criticism, and the dawning awareness of world religions.

His criticism of biblical literalism drove him back to an acceptance of «biblical realism» (to use his own phrase), to the biblical answer to sin, and the biblical affirmation of God's grace in Christ.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

However, they were chiefly concerned to condemn the new biblical criticism and the Darwinian theory of evolution, both of which had emerged in the 19th century.

It also led to the ascendance of biblical criticism (relativizing, to a certain extent, the Holy Scriptures), which in turn had negative influences on theology, generating a questioning attitude about the objectivity of established truth and the usefulness of defending ecclesial traditions and institutions.

In his own wide - ranging and nuanced criticism of both biblical and secular texts, Ricoeur himself moves easily from a close reading of symbols to theoretical reflection, thereby modeling for an entire generation a more conceptually sophisticated way of joining religion and art than had heretofore been practiced.

It has emerged in part as a way for the guild of biblical scholarship to respond to a number of stimuli: (1) the increasing charges by many theologians, lay and professional, that biblical criticism has...

This belief led him to a wholehearted recognition of the world come of age, to a criticism of religion, and to an attempt to interpret Biblical and theological concepts in a non-religious language.

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

He seemed to be unaware of this actual process, even though some of the centers of biblical form and literary criticism, (especially in Austria - Germany (ie Tubingen University)-RRB- HAD begun to be aware of the historical, (archeologically validated) processes, (and eventually at Harvard and Yale and Princeton, and I'm sure other places I don't know about), by the time Smith was doing his thing.

Not only should we not delete the Old Testament, we should not use the tools of biblical criticism to delete any passage in either Testament that does not suit our argument.

These beliefs, in reaction to evolutionary theories and Biblical criticism, included the verbal inerrancy of scripture, the virgin birth, a substitutionary theory of the atonement and the physical resurrection of Jesus Christ.

Historical criticism is quite compatible with warm appreciation, and to be a biblical critic does not imply anything adverse any more than it does to be a music critic or literary critic, who would be useless unless he had the capacity for appreciating what is good in his field.

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.

The judgment on biblical criticism is not, then, that it doesn't work, but that it has «got stuck» in the second moment of the dialectic of understanding.

The clearest example of how little biblical criticism has been value - free is provided by Morton Smith in a statement which is exceptional only for its candor, not its convictions.

The critique of historical criticism's limit the standard one: it is reductionistic, it claims to subordinate the text to scientific methods when in fact it has philosophical presumptions, and it tends to read the biblical text as a set of fragments rather than as a unified whole.

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.

What then is the future of biblical criticism in colleges and seminaries where students are now arriving already deconverted and secularized?

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

Many wondered why Moody did not attack the theory of evolution or Biblical criticism; he obviously did not believe in either.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

Rigorous use of biblical criticism prevents psychologizing and allegorizing, insofar as the attempt is made to recover what Jesus actually taught and how the church in fact interpreted his teaching, and only then to inquire into its psycho - social and symbolic meaning, both for Jesus and the church, and for us today.

His criticisms of the technological mindset are powerful and convincing, and his calls for a spirit of «waiting» and «harkening» chime with a biblical view of man in relation to God, allowing post-Christians to evoke a theological sensibility without appealing to theology.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

See his article «Vine and Fig Tree: A Case Study in Imagination and Criticism,» Catholic Biblical Quarterly 43 (1981): 188 - 204.

The final result was the rejection within mainstream culture of biblical literalism with its repudiation of history, geology, and the scientific method, and an acceptance of the contributions of science, of evolution and Freudian psychology, of a «higher criticism» of the Bible, of the move from an agrarian economy to an industrial economy and its need for high technology, and of a rearrangement of political views to accommodate social planning and reform which became known in the churches as the Social Gospel.