Sentences with phrase «of biblical source»

They also talk over some of the best uses of Biblical source material in films made thus far and Jeremy weighs in on Aronofsky's Noah!

Of course not — but a great deal that passes historically and at the present time for Christian faith and theology is not biblical but an imaginative development or a logical implication out of the biblical sources.

Not exact matches

And to say that Biblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and aBiblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and abiblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and apostles.

Some people don't like the notion of a universe forming from quantum foam, but, instead, would much rather imagine a god forming the universe, which is why we have thousands of creation myths, including the two biblical ones, the one written by the Priestly Source in Genesis 1 and the older creation myth written by the Jahwist in Genesis 2, which borrow from older Sumerian mythology.

But, as with other classical figures Eke Luther and Calvin, Wesley reveals another side which is illustrated in his dealing with problems of chronology, his understanding of the biblical use of non-biblical sources, his judging of much of the Psalms as «unfit for Christian lips,» and so on.

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.

Some people don't like the notion of a universe forming from quantum foam, but, instead, would much rather imagine a god forming the universe, which is why we have thousands of creation myths, including the two biblical ones, the one written by the Priestly Source in Genesis 1 and the older creation myth written by the Jahwist in Genesis 2, myths which borrow from older Sumerian mythology.

The Biblical writers did not pretend they were giving a complete history; instead they constantly refer us to other sources for full historical details, sources such as «The Annals of the Kings of Judah» (or Israel).

The work of theology consists of an ongoing dialogue between biblical, traditional, and contemporary sources.

Today I am delighted to introduce you to a woman who has become an invaluable source for both information and friendship during my year of biblical womanhood.

Today's evangelicals rightly identify the loss of conviction about Biblical authority as a major source of the decline of evangelical fervor in the United Methodist Church.

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.

For those who do not read ancient Hebrew, Aramaic, and Greek, we must study the research and opinions of biblical scholars who do and who have access to the biblical source documents.

East Tennessee doesn't have a large Jewish population, so for the first few months of my year of biblical womanhood, I searched high and low for a Jewish source to answer my questions about Jewish holidays, kosher eating, mixed fibers, head coverings, and niddah.

Hence I want to claim the biblical heritage as a source of authority against what has happened to the modern world, including academic theology and much of the life of the church.

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

Well, one could justify the orthodoxy of Scotus» doctrine from patristic and biblical sources and there are books that do so.

This notion could be interpreted to include the scientific and philosophical wisdom which would then be integrated with biblical wisdom in an inclusive theology, although this interpretation is in tension with the flat assertion that reason is «not itself a source of theology.»

The majority of the «Biblical Quotes» out of their mouths are actually from Ben Franklin, Shakespear, Milton, Omar Khayam and other non-Biblical sources.

I can not attempt here a treatment of the biblical language of sacrifice, but I think I can safely assert that Christ's death does not, in the logic of the New Testament sources, fit the pattern of sacrifice I have just described.

It has many sources, from redaction critics who started looking at each Gospel as a whole to literary scholars like Northrop Frye and Frank Kermode who have called renewed attention to the narrative shape of biblical texts.

Meanwhile, a plethora of sources — biblical, mishnaic, talmudic, midrashic — indicate that while we do deeply desire the repentance of most, there are a few figures whom we are entitled, and obligated, to hate.

Jenson's ambitious enterprise requires familiarity with the sources of Christian teaching through the centuries as well as with the biblical roots, and he displays an intimate knowledge of the Eastern Fathers as well as of Western figures such as Augustine and Thomas Aquinas.

Religion, and especially the understanding of the biblical faith, has been the source of meaning and protest far blacks.

as well as «The Disappearance of God», «The Hidden Book in the Bible», «Commentary on the Torah», «The Bible with Sources Revealed», and «The Exile and Biblical Narrative.»

If Rev Wright's churh was the only source of his Christian belief, you have to wonder how sound is his Biblical theological foundation.

(1) Biblical teaching is coherent and self - consistent: for, as I said above, with whatever variety of literary form and personal style from writer to writer and with whatever additions and amendments as redemptive history progressed, it all proceeds from one source; namely, the mind of God the Holy Spirit.

The biblical prophets, who spoke out for peace and justice, are often cited as sources of strength and hope.

This was done through our efforts of discernment on the signs of times, and a renewed biblical reflection, taking the Biblical vision as the sources of our messianic imagbiblical reflection, taking the Biblical vision as the sources of our messianic imagBiblical vision as the sources of our messianic imagination.

Perhaps the laughter of Abraham, which turned from cynical to celebratory when his son Isaac was born (the name means «He [God] laughs») would prove a more fruitful source for a biblical theology of play (Gen. 21).

Instead, it focuses on the definition of the field of biblical theology and on an evaluation of the methods of its major practitioners (and some minor ones), all at great distance from the primary sources themselves.

Buber calls his treatment of Biblical history «tradition criticism» as distinct from «source criticism.»

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

Not understanding the necessary interworking of traditional, Biblical, and contemporary sources (even in a theology that seeks Biblical authority as its ultimate norm), certain evangelicals have fallen prey to a new form of «traditionalism»; others have retreated to a «Biblicism»; still others have found themselves in theological bondage to contemporary standards.

Thus, theology, even that theology which seeks to adhere to the principle of sola scriptura, becomes in practice the dynamic blending of Biblical, traditional, and contemporary sources.

In the second source of Tillich's theology, the biblical tradition, personalistic symbols are more strongly represented.

The focus of theological discussion among evangelicals concerning Biblical authority has naturally gravitated to a consideration of the doctrines of inspiration and revelation, i. e., to a discussion of Scripture's source.

Of course, these biblical «analysts» thought of dreams as communications from God, while Freud found internal sources for theOf course, these biblical «analysts» thought of dreams as communications from God, while Freud found internal sources for theof dreams as communications from God, while Freud found internal sources for them.

As the first chapter indicated, constructive evangelical theology is a dynamic blend of Biblical, traditional, and contemporary sources, all operating in such a way as to insure the continued place of Scripture as one's final authority.

In Chapter 2, Smith delves more deeply into the extent and source of pervasive interpretive pluralism, and in doing so, he tackles what has been a pet peeve of mine for many years — the misuse of the word «biblical.»

The Biblical source of this image is Paul's word in the eschatological passage of I Corinthians 15.

Critical historical exegesis during the past hundred years has undoubtedly aided unprecedented advancements in our biblical knowledge: in the better understanding of literary genres, source history and textual composition; in etymology and archaeology; in the penetration of ancient languages and cultural settings.

But details keep emerging of the estimated No. 2 source of its billion - dollar revenue stream: looting biblical - era artifacts.

Source: Robert M. Bowman, Jr., Director of the Insti - tute for Religious Research (IRR), MA in Biblical Studies and Theology

The choice may be a biblical story, but there are many stories from all kinds of sources that may serve the purposes of Christian teaching.

We have been down this road before and the sources have been provided and there are countless more examples of biblical scholars coming to the same conclusion.

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

John Locke, they said, was the key figure in setting forth a «radical philosophical defense of individual rights» of a seventeenth - century political perspective «that owed little to either classical or biblical sources.»

Yet there are a good many biblical themes that the concept of divine persuasion can appropriate and illuminate, particularly themes which are a source of embarrassment to exponents of classical omnipotence.

Consider, for example, the symbiotic dependency of the biblical critical movement in America on fundamentalism as a source for converts to «deconversion.»