Sentences with phrase «many biblical authors»

Obviously both Jesus and Satan and the biblical authors who made up this story did not know that the earth was round.

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.

Obviously, the biblical authors thought the earth was flat.

The committee boasts that it has emulated both the biblical authors and the translators of the King James Version in employing «the language and idiom of ordinary people.»

Yes, maybe the Biblical authors lied about camels.

Refutation: Jesus and the biblical authors only had copies, and they seemed to have believed that the Bible was inerrant (Matt 4:4; John 10:35).

Paul was not the only Biblical author to speak of such power.

By the rabbi's reasoning, half of the protagonists of the Hebrew Bible were presented by biblical authors as candidates for transgender surgery.

And, while Jesus, Paul and the biblical authors used effective irony, cutting sarcasm is rarely — if ever — used.

There is, of course, no question but that many biblical authors were impressed by the great power of God to control what happens.

The biblical authors simply transplanted the nomadic standards of their time into the distant past.

I have never completely caught the disease... I try to give biblical authors the same freedom and flexibility I want readers to give me.

If we want to believe and understand what these authors are saying, then to some degree, we must also believe and understand the extra-biblical beliefs, traditions, and customs which the biblical authors mention.

Smith reminds readers of the idea of divine accommodation, which suggests that «in the process of divine inspiration, God did not correct every incomplete or mistaken viewpoint of the biblical authors in order to communicate through them with their readers... The point of the inspired scripture was to communicate its central point, not to straighten out every kink and dent in the views of all the people involved in biblical inscripturation and reception along the way.»

Exploring some of the lesser - known metaphors and imagery employed by biblical authors to describe God, Winner lyrically invites the reader to imagine God as clothing, laughter, flame, food, wine, and a laboring woman.

In fact, I believe that these translations are more inspired than are the original manuscripts penned by Moses, Matthew, John, Paul, and any other Biblical author.

All of these things were going to happen no matter what, but God took the blame for all of them by inspiring the biblical authors to write what they did about Him.

It is not uncommon for the Biblical authors to speak of being «born into» something in just this way.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

There is no way to historically confirm that the the biblical authors stole their ideas from pagan religions.

We speak of «the doctrine of the atonement,» «the doctrine of Christ,» or «the doctrine of God,» and what we have in mind is the collective testimony from the various biblical authors as to what should be believed about the atonement, about Christ, and about God.

Biblical authors themselves exhibit a sense of historical perspective.

Now some women look upon the harem as a demeaning and sexist affront to women that the Biblical author should have denounced.

For instance, there are the hermeneutical questions of whether the image of Christ emerging through the glasses of Islamic mysticism is what the Bible or Biblical authors «intended»; If the purpose of the crystallization of the supposed authorial intention or purpose is to connect the ancient and the present «viewpoints» or the worldviews, one may ask if such a possibility of a pure state of intention possible to extract at all, or is it not that the reader often always creates» at least some elements of the supposed «intentions».

Most biblical authors assume that their readers want to know how to obey God and follow Jesus better.

Moses is the only biblical author to write any commands about the tithe.

On the contrary, every time a biblical author sketches the eschaton, humans are on earth using various kinds of cultural goods, cooking meals, living in houses, walking on roads, raising banners, blowing trumpets, using domesticated animals, sitting on chairs, reading books, and so on.

But such theology is essentially biblical interpretation; and biblical interpretation must begin with correct exegesis, lest by misunderstanding biblical authors I misrepresent God; and correct exegesis is exegesis that is right historically.

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.

Among the biblical authors, there is no debate on the issue.

Well, this argument states that while the Bible accurately records the thoughts, actions, and ideas of the various Biblical authors and the people to whom the various books were written, these thoughts, actions, and ideas may not actually be the thoughts, actions, and ideas that God endorses, nor the thoughts, ideas, and actions that we are to copy.

It was very troubling for some of the Biblical authors to comprehend — especially the prophets (cf. Jeremiah 12).

There is no way to escape the fact that our common sense approach to the universe, our common sense of how it works, is very different in some important ways from the common sense of the Biblical authors and the formulators of orthodox Christian doctrine.

One might judge that the biblical authors were quite benighted on this topic as, of course, on many others.

These sorts of examples are found all over the place in the Bible, and the consistent message and expectation of biblical authors is that anyone and everyone can hear and understand the Gospel, and having heard, believe in Jesus for eternal life.

Do you think the biblical authors recorded conversations between God and Joshua that just didn't happen?

But when Israel set out to do these things, God took the blame for their actions by inspiring the biblical authors to lay the guilt fully in His hands.

The testimony of the biblical authors was directed to this event by the inspiration of the Holy Spirit.

Obviously, nothing of this sort was envisioned by the biblical authors.

So we spent a lot of time on how the biblical authors themselves used pre-existing Scriptures.

Since the biblical authors tend to make reference to the ending, if I were going to steal Wright's metaphor, I'd prefer to characterize it as «living in the fourth act,» where you've read the first three acts and the fifth, and you have to continue where the third act leaves off, mindful that what you do must fit in with the ending specified in the fifth act.

And then it occurred to me that this is probably what happened with every Biblical author.

The Bible does not go into a lot of detail about the pain of Jesus on the cross, because the biblical authors did not want us to focus on this too much.

Archeological evidence and literary analysis have helped us understand what biblical authors were saying in the context of their times, giving us a clearer picture of their developing religious insights.

I am quite conservative myself, but think of the inspiration of God as something closer to the whisperings of God, which He does not only upon biblical authors, but upon many others as well.

If not, what do you make of the dozens of references to Hell by both Jesus and other biblical authors?

He did not condone or command their actions, but when they set out to live in a way that was contrary to His will and ways, He inspired the biblical authors to put the violent actions of Israel upon Himself, so that He could take the blame and the shame for their sin.

There are also more ancient copies being found through out the ancient world, meaning that our Bibles are becoming even more accurate You might say that any inaccuracy makes the Bible false, but Christians don't hold that translators are perfect, rather we hold that the original version give to the Biblical authors (weather that be Moses, David, John, Mark, Matthew, or Paul) were inspired by God and flawless.

@ Dionmithjesu — I'm curious what evidence you have that the Biblical authors stood to gain from their testimony.

God's Word, which he spoke to the Biblical authors was perfect