Sentences with phrase «of biblical community»

I believe small groups are the vehicle, not the destination, of biblical community.

But Biblical studies are in essence participation in the life of the Biblical communities that found their source and their focus in God.

There is no other way to learn, organize and apprehend experience, think and speak Christianly, than by long and continuous participation in the life of the Biblical communities.

In its participation in the life of the Biblical communities it participates with them in their conversation and conflict with ancient cultures; in its re-enactment of the life of the Church in history it also re-enacts the conversations of theologians with Platonists and Neo-Platonists, with Aristotelians and Averroists, with idealists and realists; it recapitulates the encounters of the institutional Church with Church - reforming and Church - deforming states, of the Christian community with rising and declining cultures.

Not exact matches

If we were ever able to look outside of Acts 2 to understand true biblical community, we would know how to speak into one another's lives about where we are running from God.

And here is what I believe is my final problem: lack of authentic, intentional, Biblical community.

I / we need to understand your concept [hopefully biblical], so we can make a intellectual and conscience decision to join the community of freedom you propose.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

In Jerusalem there developed what some biblical scholars have called «love communism,» which was the close personal sharing of goods within the community of Christians.

The biblical good news also tells us about how God wants to rule and reign over all aspects of life, how there is nothing beyond the scope of redemption, how there is hope for the future, a source of joy and gladness to be had, true community to be experienced, and peace to be introduced.

The idea's presented in this article does not embody the biblical ideal of the church as a community.

Many of the community's conservative Christians saw the ordinance as a sign of moral laxity, and letters poured in to the local newspaper denouncing homosexuality on biblical grounds.

Drawing on the biblical motifs of community and solidarity, the document formulates several principles of economic justice and then advocates community interests above private interests, and calls for public ownership and worker management in corporations.

Womanist biblical interpretation enriches every person and every community's understanding of the biblical text.

We start with the important practices, we do rigorous theological and biblical reflections on those practices, and we always push toward the goal of improved practice, improved community, and improved lives.

I think the conversation between traditional Christian groups and the gay community is much wider than the narrow debate about the biblical view of same - sex relations.

«At the center of biblical faith,» says Walter Brueggemann in a sermon on this passage, «is a command from God that curbs economic transactions by an act of communal sanity that restores everyone to proper place in the economy, because life in the community of faith does not consist of getting more but in sharing well.»

The Patristic writings are especially important because the Apostolic [biblical] Revelation ended just as the early Christians began to realize that perhaps the return of Jesus was not as immanent as they had originally expected and it might be necessary to form communities that would prove sustainable over time.

Thus contemporary attitudes and practices of play will not only direct our inquiry into theological and biblical sources; they will themselves be challenged and redirected by the insights gained by the Christian community in dialogue with 18 - 23.

The variety of voices is heightened by the different dialogue styles Paton uses: the lyric, almost biblical way he renders the Zulu dialect; the cliché - ridden language of the commercially oriented, English - speaking community; the chanting rhythms and repetition of the native «chorus»; the clear, logical, terse style of the educated black priest who helps Kumalo find Absalom; the cynical, humorous tone of chapter 23, a satire on justice.

It is a sheer fact, undisputed by any who have knowledge of what transpired in early Christian history, that the Christian Church developed its patterns of thought, its theology, through the constant interaction of the biblical witness and the «non-biblical» environment in which the primitive Christian community found itself.

In addition to Stetzer and Rainer, an interdenominational panel of experts will discuss how small churches are making a biblical impact in the lives of their members and in their communities.

Disheartened by the amount of support Griffin had received from the community, I considered showing up at the courthouse with a sign that included Exodus 22:21, «Do not mistreat an alien or oppress him, for you were aliens in Egypt» — mainly because June prides herself on being a strict biblical literalist.

Thom Rainer, LifeWay President, will be joining me along with a panel of small church pastors as we talk through how small churches are making a biblical impact in the lives of their members and in their communities.

For many years, I felt that part of my call as a writer and blogger of faith was to be a different sort of evangelical, to advocate for things like gender equality, respect for LGBT people, and acceptance of science and biblical scholarship within my community.

The Christian community now possesses for the first time some excellent scholarly works on the treatment of homosexuality in Scripture, such as Robin Scroggs's The New Testament and Homosexuality (Fortress, 1984) and George Edwards's Gay / Lesbian Liberation: A Biblical Perspective (Pilgrim, 1984).

One of the consequences of the focus on the role of interpretive communities has been a renewed appreciation for the forms of interpretation practiced by Jewish and Christian communities before the rise of modern biblical studies during the Enlightenment.

- «The scholarly community will need to see the full report and images of the artifacts to make a judgment in regard to the interpretation of these objects as coins,» Steven Ortiz, associate professor of archaeology and biblical backgrounds at Southwestern Baptist Theological Seminary in Fort Worth, Texas, said.

Biblical redefinitions of success and «the Good Life» thus include a threefold ideal: to be creative, to help build and nurture human community, and to live as loving, risking neighbors.

A condition of community is described in the biblical concepts of salvation and shalom.

Among his writings are the following: Christian Apologetics in a World Community (InterVarsity Press 1983); Let the Earth Rejoice: A Biblical Theology of Holistic Mission (Crossway 1983); Christian Art in Asia, (Rodop Amsterdam 1979, distributed by Humanities Press); Themes in Old Testament Theology, (InterVarsity Press 1979); Daniel in the Television Den: A Christian Approach to American Culture (Western Baptist Press 1975; and Rouault: A Vision of Suffering and Salvation (Eerdmans 1971).

The biblical concept of holiness is equivalent to the idea of being whole, and so should our understanding of ways we can participate in God's work of justice, both in our local communities and in the global community.

The interpretation developed in the base Christian communities was paralleled by the work of theologians and biblical scholars, who articulated the principles of liberation hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production of Mbiblical scholars, who articulated the principles of liberation hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production of MBiblical Hermeneutics: Toward a Theory of Reading in the Production of Meaning).

The fiscal integrity of the black church and community depend on biblical ethical principles such as working together, loving one another and caring for the poor.

Within North America, several ethnic communities, including Hispanics, Asian - Americans and Native Americans, have also developed self - conscious traditions of biblical interpretation.

In the wake of Latin American liberation hermeneutics, religious communities and academics in the various countries of Africa and Asia have developed analogous forms of biblical interpretation that work from the particular experiences of those nations.

What imperatives for concern with hunger and poverty are given to the community of faith in the biblical witness?

The role of the biblical prophets was always to bring a strong and disruptive voice to their own communities.

Jim Wallis of the Sojourners community is no longer a voice crying in the wilderness when it comes to questioning the Republican monopoly on biblical values.

The Decade has pointed this out repeatedly to the churches - first that the veneer of silence with which violence against women is dealt with is a moral failure of the Church and secondly that outrageous biblical and theological legitimizations of violence, calling into question the authority and power of the church, as a moral community.

Yet that will need to be accomplished without losing the vital community dimension or the excellence in biblical and theological studies that have been the hallmark of ministerial training in the UK.»

The evangelical's task is to seek prayerfully and humbly within the believing community a consensus theology, one arising out of Biblical, traditional, and contemporary data.

Although Biblical «infallibility» thus seems the better of the two options, as even Pinnock's most recent statements imply, the term is not without its problems within and outside the evangelical community.59 Given the history of controversy over inspiration, to say that Scripture is «infallible» seems to many evangelicals a watered - down statement, one sidestepping Biblical truth.

It may be formed in the Judaeo - Christian community through the whole corpus of the Biblical writing; or it may be dependent specifically upon the teaching of Jesus or Paul.

«23 Pinnock is suggesting that elements of the evangelical community are presently confusing Biblical truth with certain traditional interpretations of the Biblical record which they accept.

Here we can try to see, as honestly as we can, how far the biblical ambiguity regarding war and peace continued in the life and writings of the early Christian community.

It is not the theoretical underpinnings of Biblical authority that are in error, but the evangelical community's inability to translate theory into practice.

Two biblical images of community hold promise for helping us...

To seek prayerfully and humbly within the believing community a consensus theology, one arising out of Biblical, traditional, and contemporary data, is the evangelical's task.

In conclusion, then, we may say that biblical inspiration is the effect of God's promise on individuals writing within the context of a community of faith brought into existence and sustained by a vision of promise emanating from the Spirit of hope.