Sentences with phrase «life as a scholar»

Not exact matches

As the scholar Eric St. John once wrote, «There is, perhaps, no college decision that is more thought - provoking, gut wrenching and rest - of - your - life oriented — or disoriented — than the choice of a major.»

As a scholar of the life and teachings of Jesus, I am frustrated when I hear some «Christian» politicians hijack and, in fact, mutilate his teachings.

The scheduled attendees of the conference encompass a wide variety of experts, ranging from medical professionals, hospice advocates, scholars, religious and spiritual leaders, as well as entrepreneurs and business men and women interested in learning how an understanding of death and dying can help them live lives of greater purpose and meaning.

«The emphasis on sports is part of Kim Jong Un's strategy to construct and highlight more of what makes life fun, such as culture and entertainment,» explained Benjamin Katzeff Silberstein, associate scholar at the Philadelphia - based Foreign Policy Research Institute.

Isaiah lived 700 years before Christ, and the Dead Sea Scrolls actually contain an intact manuscript of the book of Isaiah known as the Great Isaiah Scroll that scholars agree dates to nearly 200 years before Christ's birth.

Yet some of the most substantive theology being written by Baptist scholars today comes from a little - known circle of mostly younger moderates who have shown a surprising interest in quite traditional themes such as the deeper meaning of baptism and the Lord's Supper, the covenantal disciplines of congregational life, and the positive role of creeds and confessions in the life of the church.

Reading the account of how this professor expressed himself about the author's experience with the dying begs the question in my mind, - How many religious scholars and clergymen are as truly enlightened about life, death and the nature of things as they self - satisfyingly claim to be doctored in religion?

CNN: My Take: The 5 key American statements on war Stephen Prothero, a Boston University religion scholar and author of «The American Bible: How Our Words Unite, Divide, and Define a Nation,» explores five texts that have served as «scripture» of sorts in American public life, each of which contemplate the meaning and ends of war

Nevertheless, if some Christian scholars describe Christ as too much the enlightenment liberal or modern revolutionary to possibly have lived in the first century, Paula Fredriksen may go too far in emphasizing how easy it is to explain Jesus» message in its historical context and how comprehensible that message was to his Jewish listeners.

It is popular among the elite Bible scholars and academy - trained theologians to sneer at the uneducated lay person who seeks to teach Scripture and theology to others as being «untrained» and therefore, unable to accurately teach others what God is like, what He says in Scripture, and how to live life in light of what we learn.

With all their laudable effort to understand the integrity of the Scriptures, both Old and New, and to insist on the basic unity of the Bible; with all their recognition of the place of Jesus within the setting of Jewish piety and religious thought, these scholars sometimes fail to see that the very truth about God which the Bible as a whole affirms, and above all that which the New Testament says about Jesus himself, can be smothered by sheer biblicism and thereby made meaningless for those to whom the gospel should be a living, vitalizing, and contemporary message.

Apparently many theologians and biblical scholars fumble with or skirt around the truth as if the message of life were a proposition or a premise based on a certain quantity of historical information or a qualitative formula.

Having, therefore, lived for years with Biblical scholars as my friends and colleagues and in the classroom having dealt with students, trying to gain a coherent and usable understanding of the Bible for practical purposes, I have dared the attempt to put together developments of ideas which the separate Biblical disciplines leave apart.

[17][18][19][20][21] Although scholars differ on the reconstruction of the specific episodes of the life of Jesus, the two events whose historicity is subject to «almost universal as sent» are that he was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.

Most non-Christian scholars agree that there was a real - live man that all this is focused around, though it is probable that he never claimed to be or thought of himself as the Messiah.

and a scholar who lived there for many years suggests that it would be very nice if we could understand the reference to the hills / wilderness as indicating where the shepherd went to look for the lost sheep, assuming that he had left the flock safely in the fold (E.F.F. Bishop, «Parable of the Lost or Wandering Sheep», ATR 44 [1962], 44 - 57.)

The reason this grim little tale so amuses me (quite apart from the magnificent pun, which one hopes was purely extemporaneous), is that the lives of philosophers are so often oppressively, obtundently dreary that any diverting story — even one as macabre as the ordeal of Schopenhauer's poor old Putzfrau — comes to the scholar as a cherished respite.

But the actual man whom friends called «Jack» had a «horrible» personal life, thought he had failed as a defender of Christianity and spent so much time in pubs that his publishers initially struggled selling him to a religious audience, scholars say.

Scholars, on the other hand, as we have seen earlier, mean by it «a traditional narrative involving supernatural persons», of which the truth is not literal but to be understood as illuminating the meaning of human life.

Piety and learning should unite in a style of life that characterizes the seminary as a whole, as a unique community of scholars and ministerial students.

Increasingly, he suggests as a biblical scholar, historical criticism is having diminishing value for eliciting lived truth from biblical texts.

The Jewish scholar C.G. Montefiore saw this quite clearly and was startled by it, «The advanced radicalism of these rules or principles is very remarkable», but then proceeded to comfort himself by claiming that Jesus did not live up to them: `... but practically he does not apply them... so far as he is concerned, he holds fast to Judaism and the Old Testament.»

Christian biblical scholars have also shown a vibrant new interest in the historical Jesus, much of it utilizing an approach to Christologv «from below,» i.e., an understanding that begins with the humanity and ministry of Jesus, who, precisely as a figure embedded in history, moves toward God and lives as one wholly centered in God.

What I have seen is scholars who have spent decades of their lives reading and researching the bible unable to agree on whether or not ho.mo.se.xuality, as we know and understand it today, is condemned in the bible.

The arrogance to act as if your version of Abraham's god is any different... Noah's boat, The Garden of Eden, Living in a fish for 3 days, Satan existing, The slavery, The changing morals, The contradictions, The need to kill jesus, The fact that bible scholars can not agree to what it says, and the 3 gods all rolled up in one thingy.

It is also an assurance that these absolutely respected leading intellectuals from the 20th Century scholarship, of whom most were religious, have agreed to have each other's names associated with their own and that they felt comfortable with what each other were saying in an academic setting and commanded world - wide respect as conservative, careful, and sincere, life - long teachers, academics and scholars.

It is unfortunate that some Jewish scholars still pose an antithesis between Christian and Jewish positions on this issue, claiming that Christian theology conceives of redemption exclusively as an event in the spiritual and private realm of a person's inner life, but unrelated to history.

How nice it must be to go through life as a religious «scholar».

Most Christian scholars would agree that the Gospels are midrashes upon the historic events of Jesus» life, midrashes that clarify Jesus» position as promised Messiah and eschatological Lord.

Indeed, already in 1913 the missionary scholar J N Farquhar noted that «the life of India is dominated by the future, by the vision of the brilliant happy India that is to rise as a result of the united toil and self - sacrifice of her sons.»

«Earth life, as Mormons would put it, is just a tiny moment in eternity because Mormons believe that the spirit exists before there is life and that life is just one short episode in the total journey to becoming more like God,» said Richard Bushman, a Mormon scholar at Columbia University.

As scholars such as Randall Stewart and Mark Van Doren pointed out nearly a half - century ago, Hawthorne disbelieved in the secular, progressive optimism of the nineteenth century because, in his own words, the progressive spirit «preposterously miscalculated the possibilities» of human lifAs scholars such as Randall Stewart and Mark Van Doren pointed out nearly a half - century ago, Hawthorne disbelieved in the secular, progressive optimism of the nineteenth century because, in his own words, the progressive spirit «preposterously miscalculated the possibilities» of human lifas Randall Stewart and Mark Van Doren pointed out nearly a half - century ago, Hawthorne disbelieved in the secular, progressive optimism of the nineteenth century because, in his own words, the progressive spirit «preposterously miscalculated the possibilities» of human life.

Many scholars have consequently interpreted it as a resurrection narrative which has been read back into the earthly life of Jesus.34 Whether it stems from an actual experience of the disciples, or whether it is a symbolic account of the much more complex spiritual experience of the disciples after the crucifixion, it is very difficult to determine.

An intellectual spirituality the scholars define as a spiritual life that is creed - centered.

To us Americans, the experience of receiving instruction from the living voice, as well as from the books, of European scholars, is very familiar.

Accentuating what one scholar has called a «kinship of affliction,» she draws variously on the shared difficulties of caring for these children, as well as on the notion that children with Down syndrome physically «resemble one another more than they resemble their families of origin,» to place a kind of boundary around the lives described.

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.

This exchange was carried on in numerous meetings, large and small, formally sponsored by Religion and Public Life as well as over informal lunches and dinners and drinks» a conversation among socially and politically and religiously passionate scholars and clergymen and even, sometimes, among the staff during the meetings at which we decided on the contents of the next issue of the magazine.

The author quotes apologist Lee Strobel as saying, «It wasn't too many years ago that scholars were writing off apologetics because we live in a postmodern world where young people are not supposed to be interested in things like the historical Jesus... The biggest shock is that among people who communicated to me that they had found faith in Christ through apologetics, the single biggest group was 16 - to -24-year-olds.»

As the Mezzofanti of his age (Mezzofanti was a polyglot scholar of the eighteenth century, one of the greatest linguists of all times), Humboldt has continued to live in the consciousness of the German people.

To carry the analogy of surgery further, nineteenth - century scholars performed a series of exceedingly thorough exploratory operations, checked all arteries to the source, neatly classified according to their lights all living tissue and as neatly set aside all intrusive and extraneous items.

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

Whitehead was no biblical scholar, but he noted, in the same context as the quotation I have just given from him, that «we do not possess a systematic detailed record of the life of Christ.»

And scholars familiar with the whole corpus know that, as Victor Lowe pointed out, «we can see how great a part of Whitehead's activities, all through his life, has been expended on education.

Reading his lively account of the scholars who excavate and display the Middle Ages, an account replete with cultural history, moral judgment, psychological speculation, gossip, and no small amount of romantic idealism and fin - de-siecle pathos, the reader can reflect as much upon his own world, and about the character of Cantor himself, as he does about the painstaking task of historical reconstruction that absorbed the lives of such as Theodor Mommsen, Marc Bloch, or David Knowles.

Cantor recognizes this, and as he works his way through the lives of the great medievalists from the late nineteenth century through the present day, he is, like Plutarch, not afraid to distribute praise or blame to scholars and their works.

Peter Berger is perhaps the most influential living scholar of religion, the author of such classics (and bestsellers) as The Sacred Canopy and The Social Construction of Reality.

It is judged by many scholars to have been written by one who had lived as an eye - witness through that critical period, and who gathered the necessary information together to write this account of that important crisis.

Jerome, the great Latin scholar who in the fifth century was responsible for the Latin translation of the Bible known as the Vulgate, in his brief biography of James, says: «James wrote a single Letter... and even this is claimed by some to have been published by someone else under his name, and gradually, as time went on, to have gained authority» (Lives of Illustrious Men 2).

Although some scholars have interpreted these words metaphorically, just like Ezekiel's vision of dry bones, it is much more probable that we have here a clear expression of resurrection as applied to individual Israelites who have lived and died.