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 Roman Empire.
Surely you don't think my comment concerning the status of women
in the biblical cultures has anything to do with MY decision making do you?
Not exact matches
In some sense, it smelled of a
culture reforming theology without the explicit
biblical anchor.
But fired up as I was about porn
culture and sexual violence, and questioning attitudes towards women
in the Church, I felt bombarded by messages about conservative «
biblical womanhood» that I couldn't identify with and that didn't seem to do anything to challenge the injustice I saw.
If Catholics
in the United States are going to be healers of our wounded
culture, we're going to have to learn to see the world through lenses ground by
biblical faith.
To the
cultured despisers of religion and
Biblical morality, we say we love you, but we will oppose you — and with our COGIC friends we will strive not so much to defeat you
in a cultural and political struggle as to open your hearts and minds to the life - preserving and love - affirming truths of the Gospel that reason knows and faith confirms.
Our
culture doesn't want to accept what is
biblical, tithing especially, and actually we should be meeting daily as
in Acts, not twice a week, but let me tell your living
in dream world if you think people
in the church are somehow serving away after they leave.
I don't have any real issues about the principles promoted
in the book however I believe the goal is developing healthy
biblical culture within a church community.
The purpose of my project was to unpack and explore the phrase «
biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «
biblical womanhood» is often invoked
in the conservative evangelical
culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions
in the church.
What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of
biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching
in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant
in one moment, but important enough to display
in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to
culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.
In ancient biblical cultures, the term was often used in connection with a person being bought from the slave markets and then being given their freedo
In ancient
biblical cultures, the term was often used
in connection with a person being bought from the slave markets and then being given their freedo
in connection with a person being bought from the slave markets and then being given their freedom.
In which I disagree with Candace Cameron Bure about «biblical» marriage:: I read Bure's comments about «biblical marriage» and I had to respond to that phrase in particular as she re-ignited the conversation in pop culture about what Christians really believe about headship / submission in marriag
In which I disagree with Candace Cameron Bure about «
biblical» marriage:: I read Bure's comments about «
biblical marriage» and I had to respond to that phrase
in particular as she re-ignited the conversation in pop culture about what Christians really believe about headship / submission in marriag
in particular as she re-ignited the conversation
in pop culture about what Christians really believe about headship / submission in marriag
in pop
culture about what Christians really believe about headship / submission
in marriag
in marriage.
I suspected I'd get a little pushback from fellow Christians who hold a complementarian perspective on gender, (a position that requires women to submit to male leadership
in the home and church, and often appeals to «
biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about things like the Greco Roman household codes found
in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation
in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own
culture, and about what we really mean when we talk about «
biblical womanhood» — all issues I address quite seriously
in the book, but which have yet to be engaged by complementarian critics.
Theological hermeneutics should have a «spiral structure»
in which there is ongoing circulation between
culture, tradition, and
biblical text, each enriching the understanding of the other.
Probably more of the old
biblical culture needs to be included
in a new pattern for America than the counterculture would allow.
Another staggering mishandling of Scripture occurs when Piper claims that the household codes of the New Testament, wherein the
biblical writers urge wives to submit to their husbands and husbands to love their wives, are unique to the Bible and that «there's nothing like it
in any
culture in the world.»
At the other extreme are Christians who eagerly participate
in worldly
culture without giving a thought to whether it is compatible with a
Biblical worldview.
It is common to be cynical about dumbed - down popular
culture, American education comes
in for its share of critiques, and
biblical and theological illiteracy is a real problem.
My question was whether the language of «metaphysics» and «ontology» can be «heard» when mounting that defense
in today's confused
culture; my suggestion was that the language of
biblical realism might have a better chance of providing an effective response to the regnant Gnosticism.
Among his writings are the following: Christian Apologetics
in a World Community (InterVarsity Press 1983); Let the Earth Rejoice: A
Biblical Theology of Holistic Mission (Crossway 1983); Christian Art
in Asia, (Rodop Amsterdam 1979, distributed by Humanities Press); Themes
in Old Testament Theology, (InterVarsity Press 1979); Daniel
in the Television Den: A Christian Approach to American
Culture (Western Baptist Press 1975; and Rouault: A Vision of Suffering and Salvation (Eerdmans 1971).
Ethicists must look not only at the Israelite context but also at the moral values of the surrounding
culture or
cultures on any given moral point, for often the
biblical position is taken
in direct response to some contrary moral behavior.
In any case, the biblical contribution to spirituality is not to belittle this world in order to indulge in an otherworldly exaltation but rather to keep our feet in the soil of this good earth and our hands in the soiled workings of human culture and history in order to re-create the
In any case, the
biblical contribution to spirituality is not to belittle this world
in order to indulge in an otherworldly exaltation but rather to keep our feet in the soil of this good earth and our hands in the soiled workings of human culture and history in order to re-create the
in order to indulge
in an otherworldly exaltation but rather to keep our feet in the soil of this good earth and our hands in the soiled workings of human culture and history in order to re-create the
in an otherworldly exaltation but rather to keep our feet
in the soil of this good earth and our hands in the soiled workings of human culture and history in order to re-create the
in the soil of this good earth and our hands
in the soiled workings of human culture and history in order to re-create the
in the soiled workings of human
culture and history
in order to re-create the
in order to re-create them.
And, I would go on to argue, if
biblical authors wrote
in a
culture with an attitude different to historical reporting from ours, then they wrote as the products of such a
culture.
The christmas myth as told by western
culture, is a jumble of faith, popular
culture, earlier festivals, and it is held at a time of year that is clearly not
in line with
biblical accounts of the birth of Jesus.
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.
While many Christians
in the past have acted directly contrary to those very clear
biblical teachings (i.e., the Crusades, etc.), others have actually appealed to those very teachings
in fighting the tide of a
culture that would demean humanity (i.e., MLK, William Wilberforce, the Confessing Church's stand against the Nazis, etc.).
The
biblical word of God, which fives and abides forever, must be set free to relativize all the absolutes, avowed and presuppositional, of our post-Christian, neo-pagan
culture and to lead us into truth about ourselves as our Maker has revealed it — truth which, be it said, we only fully know and perceive as truth
in the process of actually obeying it.
Unlike Bultmann's demythologizing and dismantling of the
biblical worldview and Tillich's
culture - correlated philosophy of religion — they and a few others were the «canon»
in those days (the sixties)--
in Barth's work I found a theology that spoke to the heart and one also presented
in a provocative, passionate, and personal way.
What are the equivalent values, beliefs, practices that are found
in other
cultures which can be adopted and adapted to fit with the values, beliefs, and practices within the
biblical Gospel?
Rather than ground their discussion
in biblical reflection and careful observation of play itself, Christians have most often been content to allow Western
culture to shape their understanding of the human at play.
The
biblical faith, with roots
in revolutionary messianic hope which is itself rooted
in the prophetism of ancient Israel / Judah, is even now, and daily, used to sanctify and perpetuate the life,
culture, security, and privilege not now of imperialist Rome but of the imperialist United States.
While debate over the understanding of
Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences
in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular
culture is surfacing as the focus of controversy regarding homosexuality.
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.
Rather than accommodating Christianity to what is already proximately Christian
in our
culture, he assumed all along that the insights of
biblical faith are more true and profound than any secular alternatives.
The former camp were highly concerned with packing as much theological and
biblical knowledge into each song as possible, while the latter adopted the strategy of reaching hip - hop
culture by fitting into it, and there's more great Christian - focused hip - hop being made, which will appeal to more fans, than at any point
in the genre's history.
Our Western
culture has moved so rapidly
in the past half century, our ways of thinking have been so affected by the scientific, technological, and secular advances, that our situation seems divorced almost completely from society as presupposed
in biblical and traditional theological thinking.
He is the editor of Christians for
Biblical Equality's magazine, Mutuality (@Mutualitymag), and enjoys finding God's fingerprints
in history,
culture, and language.
Hence, appropriately, it was
in the terms of his own synthesis of classical and
biblical forms that the new edifice of
culture was established and continually reformed — four, five, six, even seven centuries later.
No, there's no direct
biblical directive to vote, but Jesus did say we are to be both salt and light
in our
culture.
If you've read A Year of
Biblical Womanhood, you'll know I first learned this from my Jewish friend Ahava who told me that
in her
culture, it's not the women who memorize Proverbs 31, but the men.
The conditions that required the condemnation of homosexual acts
in biblical times do not exist now... at least
in the western
culture.
And Western
culture has been so influenced by the
biblical tradition that «humanitarianism»
in any form may owe a greater debt to Christianity than it recognizes.
Mormon polygamy was outlawed
in this country, despite the constitutional protection of freedom of religion, because it violated the sensibilities of the dominant Christian
culture, even though no explicit
biblical prohibition against polygamy exists.
The use of
biblical language to express a Victorian worldview makes it very difficult for most Protestants to remember that the books of the Bible address questions posed
in another time
in terms of the worldviews of ancient
cultures.
Robert Bellah has shown that American
culture from its early beginnings has held two views
in tension: on the one hand, the
biblical understanding of community based on the notion of charity for all members, a community supported by public and private virtue; and, on the other hand, the utilitarian understanding that community is a neutral state which allows individuals to pursue the maximization of their self - interest.16.
The contributions on the one hand of
Biblical, historical and systematic theology, of history, the sociology of religion and the theology of
culture; and on the other, the practical experiments and experiences
in ecumenical, national, municipal and parish organization of church life, will, one may hope, eventually be brought together
in some kind of temporary historical synthesis.
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.
Of course, if he did,
in our
culture, he would be a murderer, which would be breaking other
Biblical commands.
Religious leaders, I think, face alternatives not easily reconciled: to try to form communities
in which
biblical imagery and ideas provide an alternative vision to our cultural ones, or to engage
in a process of mutual critique, edification, correction and revision of frameworks that are informed both by our religious traditions and by the sciences and
culture.
Aggravate the tension between the dominant
culture that threatens to captive, and the
biblical promise of freedom
in Christ.