Sentences with phrase «of biblical narratives»

December (Obedience): - Created to Be His Helpmeet by Debi Pearl - Quiverfull: Inside the Christian Patriarchy Movement by Kathryn Joyce - Quivering Daughters: Hope and Healing for the Daughters of Patriarchy by Hillary McFarland - Texts of Terror: Literary - Feminist Readings of Biblical Narratives by Phyllis Trible

This special symbolic representation of mystery is, of course, part of a larger set of biblical narratives telling in many ways about the presence of God and the divine promise in history.

We are dismayed by interpretations of biblical narratives — like Cecil B. DeMille's epics — that focus on their special - effects potential, such as Jesus» disappearing like some movie ghost.

This temporal limitation is a hard nut, for the world view which provides the mythological framework of the Biblical narratives can not be corrected or translated into a modern mythology.

Barth did not deny that there are myths and even outright fairy tales in the materials out of which some of the biblical narratives were constructed.

Phyllis Trible subtitles her book Texts of Terror, «Literary - Feminist Readings of Biblical Narratives,» packing several «new» methodologies into a phrase.

A Christian theology that respects the meaning of the biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin with questions arising from our experience.

Today, however, biblical scholars increasingly analyze the plot of biblical narratives, the way the literary forms work, the patterns of climax and tension.

The origin of the universe, origin of life on earth, resurrection of Jesus, historicity of the Jewish nation, historicity of the biblical narrative.

The demonstrated historical accuracy of the biblical narrative in all accounts, the Gospel of Luke alone has hundreds of verified historical accuracies.

= > no fiction book ever says that I pointed out the text analysis that person did to juxtapose it with the authenticity of the biblical narrative.

It shows me either a willful disregard for the flow of the biblical narrative or simply lack of familiarity.

This month's synchroblog challenges us to ask the question: «What if some or all of the biblical narrative is not necessarily true history, but is myth of one sort or another?»

In the times of the biblical narrative Jesus is healing lepers, raising people from the dead, controlling nature.

For centuries, dramatic presentations of the biblical narrative were bad news for Jews....

It is nice to see the main lines of the biblical narrative portrayed dramatically.

Placker presents an appreciative summary of Hans Frei's understanding of biblical narrative as neither moral teachings nor historical accounts, but rather as primarily narrative.

He was excited by Alasdair MacIntyre's early and enthusiastic review of The Eclipse of Biblical Narrative and later proud and pleased about a new generation of his students beginning in the early 1970s, theologians like Charles Wood and Ronald Thiemann — proud that they had learned from him, pleased that they were independent enough to disagree with him on occasion.

Hans W Frei, The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven: Yale University Press, 1974).

(26) What he shows is how under idealist, romanticist, or rationalistic impulses the meaning of the biblical narrative was no longer seen to be identical with the meaning of the text of the biblical narrative.

He published the original version of The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology in a Presbyterian adult education magazine called Crossroads in 1967, but it did not appear in book form until 1975 (Fortress), the year after he published The Eclipse of Biblical Narrative: A Study in Eighteenth - and Nineteenth - Century Hermeneutics (Yale University Press, 1974).

Yet even though biblical Hebrew poetry had been the subject of academic study since the 18th century little attention had been paid to the poetics of biblical narrative.

He boldly integrates this insight with his trinitarian theology by conceiving of the biblical narrative as «the final truth of God's own reality» in the mutual relations of God the Father, His incarnate Son, and the eschatological accomplishment of their communion by the Spirit.

Most prominent were Northrop Frye (The Great Code: The Bible and Literature), Robert Alter (The Art of Biblical Narrative and The Art of Biblical Poetry), and Frank Kermode (The Genesis of Secrecy: A Study of the Gospel of Mark).

There is irony in that fact, surely, given the legendary southern disposition to recall the past, and in view of the profound «God acts in history» tone of the biblical narrative which had (and has) such general and devoted following in the southern population.

More than any other interpreter, Wink is dedicated to the explicit use of the biblical narrative as a transformative agent.

Many postliberals acknowledge that their positions on the historicity of biblical narrative and the religious truth contained in non-Christian religions are compatible with liberalism.

In a 1998 exchange with Placher in the Christian Century, Gustafson charged that postliberals never give straight answers to questions about the historical credibility of biblical narrative or about the relation of Christian truth to the truth of other religions.

The justifying ground of Christian belief is the trinitarian and incarnational logic of biblical narrative as expressed in Christian liturgical practices.

In fact, the number of theologians and exegetes is increasing who consider that nothing more is expressed in this feature of the biblical narrative than the important truth that Eve is of the same equal nature with Adam, «made of the same stuff», as we might say today, using a similar figure of speech to the dramatic one in Scripture.

In these studies Buber leads us on a narrow ridge between the traditionalist's insistence on the literal truth of the biblical narrative and the modern critic's tendency to regard this narrative as of merely literary or symbolic significance.

This pattern is implicit in the whole fabric of biblical narrative.

The God of the biblical narrative is not an unmoved mover, majestic monarch or all - determining controller of history who is untouched by the vagaries of time and change.

«Attempting to depict the whole span of the biblical narrative from Genesis to Revelation is a bold undertaking.

i understand the limited, temporary, singular validity of those decrees and I appreciate the redemptie thrust of the biblical narrative which culminates in Christ and His redemptive death 2.

What we are hearing here is a kind of gap in the story that Meir Sternberg shows is characteristic of the poetics of biblical narrative.

Although Muslims and Christians do not share identical scriptures, the traditional Islamic view of the biblical narrative is nuanced and often very well informed.

The intrinsic complexity of the biblical narrative can be read in the way Gellman proposes.

Some characteristics of biblical narrative are easily recognised as literature by modern standards.

In The Art of Biblical Narrative, Robert Alter suggests a key to characters» inner thoughts and motivations which would be helpful even to the inexperienced reader of Scripture: first, external details (appearance, clothing, gestures); second, «one character's comments on another»; third, «direct speech by the character»; fourth, «inward speech... quoted as interior monologue»; and fifth, «statements by the narrator about the attitudes and intentions of the personages» (pp.116 - 117).

The school's founding argument was propounded by Frei in The Eclipse of Biblical Narrative (1974).

The Eclipse of Biblical Narrative offered a richly detailed survey of the ways 18th - and 19th - century theologians overlooked the narrative character of scripture, but fundamentally, Frei argued, there were two main strategies by which modernist (and modernist - influenced) theologians reconstrued scriptural meaning.

I believe this is why most of the biblical narrative is not lectures but stories.

I would argue, however, that these two books belong in the mainstream of the biblical narrative.

For Spinoza and emerging critical Protestants, the Jahwist was one of several successive phases of better — or worse — history writing to be detected below the surface of the biblical narrative.

Alter's translation of» Samuel 1 and 2 in The David Story allows him to return to and use the insights and suggestions of The Art of Biblical Narrative.

The moment for such a volume has surely arrived, and no criticism hastened its coming more than Alter's The Art of Biblical Narrative and Kermode's The Genesis of Secrecy.

In addition to The Identity of Jesus, his books include The Eclipse of Biblical Narrative.

assumptions» to a reading of the biblical narrative, despite efforts to avoid starting with a cultural framework, is worth underscoring and applying to the positions of postliberals themselves.

Blanche A. Jenson meditates on the losses, precisely for women, entailed in the subjection of the biblical narrative, in all its hard - edged oddity, to the demands of feminist theory.