Over the
course of biblical history, the divine work of redemption and renewal has occurred through broken individuals and institutions, and sometimes in spite of those broken individuals and institutions.
Newton was interested in theology, trying to explain some aspects
of biblical history in works like An Historical Account of Two Notable Corruptions of Scripture.
Motivated by the chance to open a window into a key
period of biblical history and hoping to find a trove of telling artifacts and riches, archaeologists have been looking for the tomb for years.
Making judgments and taking actions can be pretty tricky, and no doubt even unpleasant from that context, but like Shawn noted in his «invasion» analogy, they may be entirely necessary (maybe that's a tool to employ in unpacking ethical / cultural
aspects of Biblical history).
Because the return has brought about the reconstitution of the Jewish people as a political community within the territory promised to the «descendants of Abraham,» the events of our time invite interpretation within the
framework of biblical history.
and the Gospel precept, «Love your enemies `, (Matthew v. 44) is the measure of the way we have to travel, following the
movement of the biblical history, (We may note one particular milestone on the way.
After twenty - five years, the translators wish again to record their debt to Eliza Hall Kendrick, formerly
Professor of Biblical History at Wellesley College, for her criticism and her help in the attempt to avoid «translation English.»
Using a broad
sweep of biblical history from Genesis to Revelation, Dr. Streett shows that the concept of the Kingdom of God on earth was at the center of the hopes and dreams of Israel, and when John the Baptist and Jesus carried out their ministries, they were announcing the arrival and inauguration of this Kingdom in the person and work of Jesus Christ.
Israeli archaeologist Yosef Garfinkel announced earlier this week several findings which may contribute toward a positive case for the
veracity of biblical history, in particular the question of whether a centralized Israelite kingdom existed during the era of the biblically purported King David....
What is necessary, Niebuhr declares, is»... a critique of historical reason, a reason that will not seek the
possibility of biblical history in the conditions of natural science or idealistic metaphysics, but rather in the answer to the distinctive question, how do we know historical events.»
This is to say, then, that the classical prophet, although highly creative and proclaiming a new word, was debtor, and certainly conscious debtor, to a core tradition already long established.1 This is also to say that one must of necessity define the essentially prophetic quality in pre-Amos Israel by the standards of classical prophetism, and further that no history, and perhaps
least of all biblical history, may be appropriated in sterile chronological fashion.
There's some gentle
rearrangement of Biblical history, and a reframing of Judas Iscariot's narrative that works well in large part because Tahar Rahim, watchful and mournful in equal measure as Jesus's traitor, gives the film's most riveting performance by some distance.
In other fields of historical investigation (and notably in pre-history) it now appears that the earlier evolutionary reconstructions were over-simplified»; and so is the «liberal», evolutionary
reconstruction of the biblical history.
If you take all the roles from all the anointed leaders through
all of biblical history, and combine them all together into one person, He looks just like Jesus Christ.