Sentences with phrase «of biblical tradition»

A Dictionary of Biblical Tradition in English Literature edited by David Lyle Jeffrey Eerdmans, 960 pages, $ 80 A mammoth new reference work, certain to be a standard and invaluable resource, this «dictionary» contains hundreds of articles on biblical figures, motifs, concepts, quotations, and allusions» both in their scriptural context and as they have been used and understood by English - speaking writers and scholars since the Middle Ages.

This has been the work of the biblical tradition since Moses and the subsequent work of the Deuteronomists, the prophets and the scribes.

In some of the most memorable words of the biblical tradition, God is said to have called Abram:

The fact is, of course, that no amount of rationalization and apology can alter the nature of the biblical tradition and record.

It is acutely painful to biblical religion today, because many people, seeking a way to express their conscience in society, are led to reject any «religious» expression of it, because they identify these corruptions of the biblical tradition with all religious expression.

Authentic heirs of the biblical tradition could not have the ancient biblical faith today except as nostalgia, because times have changed.

The justice that is at the center of the biblical tradition is substantive justice.

Kaplan can help us to learn what that means; he can help us to understand that the catholicity of the biblical tradition is not an abstract Greek universal, but a concrete Hebraic wholeness that is universal in its implications.

These studies, extracting the differentiation of the parts, and astounded nevertheless by the historical fact that there has been discernible unity transcending them in the mind and life of the church, have thrust into the foreground a fresh interest in the unity of the biblical tradition, and in the doctrine of the church.

It is possible that Arimathea (like the later Emmaus) is actually an imagined site, for it is not known from any other source.9 It is just possible that the name «Joseph» may have been used to personalize the unknown Jew, presumed to have been responsible for the ritual burial, because of the biblical tradition which told of the care with which Joseph, the patriarch, transported the body of his father all the way back to Machpelah for burial.10

From within our human history God's vision of cosmic destiny can be grasped only through the relatively limited and time - conditioned stories of promise that serve as the foundation of our biblical tradition.

It is not mere poetry but a most solemn truth - claim of the biblical tradition that «no man is an island.»

The radical rupture of this world that took place in ancient Israel and is at the root of the biblical tradition almost certainly served to reinforce these boundaries.

Followers of the biblical tradition, however, believe that they have heard a «word» speaking out to us in our lostness, a light shining in the darkness, a word telling us we are not alone and that through it the cosmos has been delivered from its apparent aloneness.

H. A. Wolfson writes that scholastic philosophy, or the coming together of the Biblical tradition and Greek philosophy, was founded by Philo and destroyed by Spinoza.

When Friedrich Nietzsche, in his several tirades against Christianity, points to these elements as of the essence of the biblical tradition, he is certainly correct — though not in the dark conclusions he draws from the observation,

Though later wise men from the East come to Herod's palace to pay homage to the newborn «king,» they find him in the only place consistent with the rest of the biblical tradition: among the lowest of the low.

This model can make good sense of many of the biblical traditions, but not of all: God's particular involvement in human history, his apparent lack of knowledge concerning the future in some of the earlier narratives, his suffering, his willingness on occasion to change his mind.

But let me go back once more to ancient Israel: From the earliest layers of the biblical traditions to the most recent ones, the spokesmen of the God of the covenant violently repudiated the cult of sacred sexuality in all its forms.

Not exact matches

We also affirm that tradition, rightly understood as the proper reflection of biblical teaching, is the faithful transmission of the truth of the gospel from generation to generation through the power of the Holy Spirit.

Revisiting late medieval biblical interpretation, we may consider the delicacy of the hermeneutic circle formed by Scripture and tradition, appreciating the fragility of a synthesis that refuses to impose on ancient consensus a linear, hierarchical path to truth.

This discussion is complex, nuanced by all kind of factors like biblical interpretation, church tradition and local contexts.

Such cowardly acts have no basis in the broader scheme of Biblical teaching and tradition.

Even patriarchy's deepest plots have not wholly» silenced women in the biblical tradition, nor does our knowledge of these infamous «proceedings» have to cancel other values of Scripture for us.

But such waiting might prevent rending of the body of Christ and might finally allow a contemporary understanding that, like the biblical canon, retains a place for both tradition and renewal, the old and the new.

Such a shift has great implications for theological method in the Wesleyan tradition and for its view of biblical authority.

In the Biblical tradition, justice is the identifying characteristic of Yahweh and the first prerequisite for a peaceable society.15 A philosophy which does any less is inadequate to our religious insight and will prove counterrevolutionary in its consequences.

The religious insight of the exodus story works itself into the Biblical tradition in many ways.

«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.»»

to the new intellectual environment, combined with the fact that Wesley did seem easily to appropriate the emerging biblical scholarship of his day, are grounds for suggesting that the Wesleyan tradition is more appropriately viewed as non-fundamentalist, even among those who wish to live in more direct continuity with the spiritual dynamic of the founder.

Students will come to a theology or biblical studies class knowing more of what their tradition says about the Bible then they do about what the Bible says itself.

Of course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his peoplOf course, these biblical passages have in mind, in particular, the transmission of a religious tradition: the story of God's care for his peoplof a religious tradition: the story of God's care for his peoplof God's care for his people.

Yet this obsession with greatness and number - one - ness, whether of individuals, nations or civilizations, has always stood in a rather awkward relationship to the biblical tradition — however much Christendom has failed to sense the awkwardness.

Do they derive from the Judaeo ‑ Christian tradition and do they make sense only in the context of a biblical world view?

Many evangelicals tend to think Catholics believe this because of tradition only, but Catholics make a biblical argument for this view.

Centuries of separation and polemics have led Protestantism in some quarters to imagine that the biblical witness could be disentangled from the Church's history, tradition, and teaching office.

Much of the information that has come down to us by tradition about the authorship, place and date of biblical writings, about differences of text and translation, and the like, is the outcome of intelligent critical discussion which took place between the first century and the fourth.

With the great Jewish thinker of the early part of this century, Franz Rosenzweig, he believes that Jews need to understand anew that «the Jewish vocation, rooted in the biblical tradition, is to be an instrument for the redemption of all humankind.»

Here it is assumed that the church's teaching is the responsible development of biblical teaching, but the task is not so much to check this assumption as to build on the tradition.

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

Religion News Service: Obama extols a biblical vision of equality for all in second inaugural A presidential inauguration is by tradition the grandest ritual of America's civil religion, but President Obama took the oath of office on Monday (Jan. 21) in a ceremony that was explicit in joining theology to the nation's destiny and setting out a biblical vision of equality that includes race, gender, class, and, most controversially, sexual orientation.

In my experience the reformed traditions (baptists, presbyterian, and many independent churches; the puritans and anabaptists also came from this branch) can tend toward legalism; the pentecostal traditions (Church of Christ, Assembly of God, vineyard, many independent churches etc.) can tend toward biblical literalism and a bit of a herd mentality; the lutheran tradition can tend toward antinomianism, while the anglican and wesleyan traditions do the best at shooting down the middle (though I am admittedly biased).

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.

The contemporary habit of speaking about rights apart from obligations is alien to the biblical tradition and, we would argue, alien to the logic of the Universal Declaration.

«3 Theology today must attempt to reappropriate Christian tradition and biblical faith in terms of our contemporary situation and language.

They emerged out of the Christian denominational - biblical tradition on the one hand and Enlightenment utilitarianism on the other hand.

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

I can see that there are roots of this atomism in the biblical tradition, but I am also convinced that they do not dominate it.

We know that there is also wisdom to be found, much of it similar to Biblical wisdom, in the sacred texts and stories of other faiths and traditions and we are glad to have those, also, to help us discern the direction of our lives and paths.