Sentences with phrase «in biblical narratives»

It is arrived at by inventing far - fetched rationalistic explanations of the most obviously legendary details in the biblical narratives.

For this reason, the longing for a radically new future, especially in the Biblical narratives, seems to originate in the awareness of those who feel they have been excluded and that they do not really belong (We may wonder whether any of us ever belong completely to a societal situation.

For this reason, the longing for a radically new future, especially in the Biblical narratives, seems to originate in the awareness of those who feel they have been excluded and that they do not really belong (the poor, the marginalized.

And the same contrast is found in biblical narratives.

But, in the biblical narrative, the spirit of the individual lives on in heaven in communion with God and others or eternally separated from the Creator.

In our biblical narrative, the other ten disciples are indignant when they hear what is asked for the two brothers.

Such a detail does not appear in the biblical narrative.

Social historians rejected the conquest model of Israel's entry into Canaan as it is described in the biblical narrative.

One impetus to the interest in biblical narrative was the creation in the 1960s and «70s or departments of religious studies in nondenominational colleges and public universities.

So too, there are over 200 places in the biblical narrative that reflects a change in God's plan without explicitly stating it.

Who, in the biblical narrative, initiates the «us against them» motif: is it Jesus?

I do not believe it an accident that one of the earliest stories in the biblical narrative has to do with the act of killing.

My friend's second objection concerned the conflict between the Son's apparent subordination to the Father in the biblical narrative versus the Trinitarian doctrine of equality among Father, Son, and Holy Spirit.

Alt and his students were unwilling to speak of the existence of a historical Israel before scattered groups of nomads had settled in Palestine and formed a tribal alliance — or about the time of the Judges in the biblical narrative.

In the biblical narrative, hierarchy enters human relationship as part of the curse, and begins with man's oppression of women — «your desire will be for your husband, and he will rule over you» (Genesis 3:16).

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.

In the biblical narrative, Elijah was translated directly from earth to heaven (2 Kings 2:11) and by many in the first century world he was expected to return soon (cf. Mal.

The passage in 1 Samuel 8 where Israel asks for a king is a pivotal point in the biblical narrative.

Mary stands, along with John the Baptist, at a unique point of intersection in the biblical narrative between the Old and the New Covenants.

In the biblical narrative, David is a young shepherd 29 January 2018... Gillian Anderson news, gossip, photos of Gillian Anderson, biography, Gillian Anderson boyfriend list 2016.

A plausible, cinematic parable presuming to fill in gaps in the Biblical narrative of the Lord's early life.

Not exact matches

The demonstrated historical accuracy of the biblical narrative in all accounts, the Gospel of Luke alone has hundreds of verified historical accuracies.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

Knust shows absolutely no awareness of Biblical exegesis, hermeneutics, genre, social and historical context, or even a rudimentary understanding of what's prescriptive or descriptive text in some of the historical Biblical narratives.

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.

One would have to agree, however, that divine omnicausality certainly dominates in many biblical narratives.

«The tone of the writing, the format of the page, and the directness of the dialog allows the tradition of passing down the biblical narrative to come through in «The Voice.»»

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.

In the times of the biblical narrative Jesus is healing lepers, raising people from the dead, controlling nature.

In Out of Sorts, Sarah Bessey helps us grapple with core Christian issues using a mixture of beautiful storytelling and biblical teaching, a style well described as «narrative theology.»

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.

It's biblical narrative, but in short story form, but it doesn't end there.

That God is constant in God's purposes goes without saying insofar as the biblical narratives are concerned.

A community shaped by the biblical narrative and steeped in classical theology can easily become a gentle anachronism, rather like the clubs that get together to hold costumed jousting tournaments.

Christianly speaking, one grows conceptually by having one's abilities and capacities in relation to language — and therewith to ritual action, normative patterns of behavior, exemplary persons, music, art, etc. disciplined by just these biblical narratives.

He notes the tendency of Christian scholars to disregard «pagan» birth legends while investing great effort in the defence of biblical birth narratives.

I suggest that the whole biblical narrative, including Jesus, as well as all subsequent theology, is one vast story illustrating the simple fact that, in the end, we are all one, connected to each other and to our common Ground of Being.

He was excited by Alasdair MacIntyre's early and enthusiastic review of The Eclipse of Biblical Narrative and later proud and pleased about a new generation of his students beginning in the early 1970s, theologians like Charles Wood and Ronald Thiemann — proud that they had learned from him, pleased that they were independent enough to disagree with him on occasion.

Hans W Frei, The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven: Yale University Press, 1974).

She then follows the biblical narrative into the complexities of Israel's coalescence into a «nation»» turning aside to critique the modern (and especially German) critics who often read the Bible as though ancient Israel had developed in the same way modern nation - states develop.

He published the original version of The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology in a Presbyterian adult education magazine called Crossroads in 1967, but it did not appear in book form until 1975 (Fortress), the year after he published The Eclipse of Biblical Narrative: A Study in Eighteenth - and Nineteenth - Century Hermeneutics (Yale University Press, 1974).

Upon re-examining the biblical narratives in the light of these insights I find new ways of interpreting them which involve no immoral Scripture - twisting.

The biblical writers used narrative to report the acts of God in «imitation of the divine rhetorical impulse.»

(29) What Protestant liberalism, Bultmannianism and liberation theology all have in common is the supposition that the modem context determines how we should or how we can read the biblical narrative.

as well as «The Disappearance of God», «The Hidden Book in the Bible», «Commentary on the Torah», «The Bible with Sources Revealed», and «The Exile and Biblical Narrative.»

Excepting the fundamentalist denominations, Biblical theologians and scholars have long recognized the early primal narratives in the book of Genesis to be mythic in nature portraying collective humanity in its origins.

He boldly integrates this insight with his trinitarian theology by conceiving of the biblical narrative as «the final truth of God's own reality» in the mutual relations of God the Father, His incarnate Son, and the eschatological accomplishment of their communion by the Spirit.

(3) Biblical narratives must be evaluated by biblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approveBiblical narratives must be evaluated by biblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approvebiblical norms: for it is not safe to infer that because God caused an event to be recorded in Scripture he approved it and means us to approve it too.

There is irony in that fact, surely, given the legendary southern disposition to recall the past, and in view of the profound «God acts in history» tone of the biblical narrative which had (and has) such general and devoted following in the southern population.

In the present text of this narrative, Moses goes up and down Mount Sinai no less than three times, and for a man reputed in the biblical tradition to be in his eighties, that is no small chorIn the present text of this narrative, Moses goes up and down Mount Sinai no less than three times, and for a man reputed in the biblical tradition to be in his eighties, that is no small chorin the biblical tradition to be in his eighties, that is no small chorin his eighties, that is no small chore.