Sentences with phrase «interpreting biblical texts»

Abraham Ayrookuzhiel did study the dalit religiosity but had remained a social scientist and never attempted to allow Christian «god - talk» to dialogue with dalit cultural resources.5 V. Devasahayam in his «Outside the Camp» has made a deliberate attempt to utilize the cultural resources of dalits in interpreting the Biblical texts.6

This process is designed to help you practice your listening and appropriating skills in interpreting Biblical texts.

In interpreting his biblical texts Bultmann made use of these ideas with a vigor which promises that his basic principles of interpretation may survive, still seem valid, when the misty vocabulary of Heidegger's early philosophy no longer seems compelling.

Origen followed suit, interpreting biblical texts allegorically with a power that made itself felt for centuries thereafter.

While I appreciate the approach that DTS teaches, it can really only be followed by expert scholars and theologians, and is not feasible for the average student of Scripture, which indicates to me that it is not the only oven the best way of reading and interpreting the biblical text.

Thus there are at least three questions to ask those who would use psychological models to interpret the biblical text: What is wrong with the old ways?

There are at least three questions to ask those who would use psychological models to interpret the biblical text: What is wrong with the old ways?

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.»

If this were done, then the inevitable danger which every dogmatician must, confront [and here lies the dignity and greatness of his task] would be more clearly recognized: namely, the danger that he may not remain upon an extension of the biblical line, but rather interpret the biblical texts primarily ex post facto, from the point of view of his «going beyond the New Testament.

What if someone asked you, «Is there a chance you could be wrong about the way you've interpreted the biblical texts sometimes used to condemn homosexual orientation?»

As he says, careful Bible scholars have taken that into account in interpreting the biblical text: viz,»... Scripture itself was given to humans in their particular historical and sociocultural contexts.»

Christian theologians of the early centuries, particularly Tertullian and Augustine, naturally and unsurprisingly interpreted the biblical texts using the then common exegetical form of prosopographic exegesis.

Not exact matches

He thought the narrative character of the biblical texts had some implications for how those texts ought to be interpreted.

Not the text itself, because it's pretty hard to overrate Biblical texts, but rather the way the text is interpreted.

And the way the film interprets that particular text makes that biblical verse directly related to the governor of Illinois» recent decision to ban the death penalty, a decision which was reportedly informed by the Bible.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

In a primary mode of Christian preaching, the preacher takes a biblical text and interprets the gospel as it (the gospel) is refracted through the text.

To answer that question, Justin argues that we have to have «a clear, consistent biblical standard for interpreting the text, a principle we can apply to various passages that will help us to determine, fairly and consistently, how to translate them for our culture... Such a standard would need to be able to differentiate God's eternal laws — such as those dealing with murder, theft, and adultery — from the cultural biblical rules Christians are no longer obligated to follow — such as those dealing with dietary restrictions and head coverings.»

We must at one and the same time interpret both the social situations and the literary idioms of the biblical texts and the social situations and literary idioms of ourselves as interpreters / actors.

He must, for instance, make up his mind about what is «true» in the Biblical text, and what is only «temporary» — i.e. to be interpreted in the light of the world view or the religious environment of the age.

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.

As reality did not need to be interpreted, it was mistakenly concluded that the biblical text could be read in a straightforward manner without interpretation.

We can say, then, that in elucidating how biblical discourse comes to be as «testimony» we are not psychologizing but interpreting the text's self - reference.

Think about these Suggestions for Appropriating the meaning of the Biblical texts in relation to your way of interpreting what the Bible says about homosexuality.

However, modern study of the Old Testament has reinforced the fact that the worldview of the biblical authors affected what they thought and wrote, and so it is necessary to take the worldviews of the biblical authors into consideration when we interpret the text.

It's also false to think that all Christians interpret God or the Blible in quite the same way — any basic analysis of the biblical and apocryphal texts would show you that God isn't gendered when, frequently, God is refered to as male.