Sentences with phrase «of biblical subjects»

During the last four years of his life Martin was engaged in a trilogy of large paintings of biblical subjects: The Last Judgment, The Great Day of His Wrath, and The Plains of Heaven, of which two were bequeathed to Tate Britain in 1974, the other having been acquired for the Tate some years earlier.

Schama's analyses of Rembrandt's paintings of biblical subjects (as well as of Rubens's commissions from Oratorians, Jesuits and other Catholic factions) reflect a sound knowledge of the visual and doctrinal traditions that shaped them.

Behind the subject of sin itself, hell is the second most unpleasant of biblical subjects.

Not exact matches

As far as I know, there is only one obscure reference outside of biblical literature, and even that one is a subject of much debate.

This is not at all a fair or even representation of the Biblical text TGM, and I don't think emotive put downs of this sort do much to advance constructive debate on the subject!

The recent ferment in approaches to biblical study and new forms of criticism such as canonical criticism and narrative theology give promise of offering new insights on this subject.

The pastor's statement to the young woman is, unfortunately, indicative of a widespread ignorance of biblical texts dealing both directly and indirectly with the subject of suicide.

(I would also recommend this site: The Biblical Resource Database, for hundreds of articles and resources regarding almost any Biblical subject imaginable.

I am not Baptist nor do i intend to become a member of this church but I am thankful for the pastor letting me attend bible study despite our very different beliefs on biblical subjects.

Choosing as his subject the biblical account of the marriage at Cana, he takes the Scripture's «sustaining myth» and transforms it (in the style of the 15th - century Old Masters) into a mythic self - portrait.

From Origen's hope that salvation will eventually be received by all, to Karl Rahner's assertion that other religions can serve as pointers to Christ, to Clark Pinnock's biblical case for a more optimistic view of salvation, I've found that tucked away in the dusty corners of Christian libraries is a wealth of scholarship on the subject.

(See some of my past posts on the subject to learn more, especially «Better Conversations About Biblical Womanhood Part 1 and Part 2» and «Complementarians are selective too.»)

The quotation from Romans 8 on the project's homepage — «For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God» — really is central to the biblical picture of redemption and really has been neglected in both theory and practice.

The word doctrine is therefore being used in a way that is flexible enough to accommodate the variety of biblical teaching on these and other subjects as well as the factor of development in some themes as we move from the Old Testament into the New Testament.

However, they are not divinely revealed and they, too, along with all other confessions, creeds, and statements of faith, must be subject to the correction of the biblical Word.

A wise interpreter would set this verse aside as too vague and unclear on this particular issue and seek Biblical truth on this subject in the clear passages throughout the Bible that teach that God does not hold children to account for the sins of their parents!

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

While we are on this subject, how is it that those who take a high view of the Scriptures are known to produce less by way of creative biblical interpretation than those who either bracket the question or treat the text as a human document?

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.

Rembrandt participated in this consumer paradise as artist, art dealer and collector of exotic artifacts that often lend picturesque credibility to his biblical subjects.

In essence, tradition means neither theologoumena ecclesiastically imposed nor superstitions ecclesiastically sanctioned (the common Protestant stereotype), but the sum of attempts down through the ages to expound and apply biblical teaching on specific subjects.

This material raises many interpretative difficulties, which makes this an excellent case study of what seeking a canonical interpretation of biblical testimony on any subject involves.

If I am asked to identify more precisely what biblical scholarship and Reformation traditions have taught us on this subject, I quote one of the eminent theologians of the first part of this century, who wrote:

My constant purpose was and is to adumbrate on every subject I handle a genuinely canonical interpretation of Scripture - a view that in its coherence embraces and expresses the thrust of all the biblical passages and units of thought that bear on my theme - a total, integrated view built out of biblical material in such a way that, if the writers of the various books knew what I had made of what they taught, they would nod their heads and say that I had got them right.

James Sanders, for example, a well - known and respected figure in American biblical studies, receives less than a page, since, Barr explains, «he does not do much to claim that [his work] leads toward an «Old Testament theology» or a «biblical theology,»» while David Brown, a British theologian of whom Barr says the same, is the subject of a substantial and highly laudatory chapter.)

The biblical subject of prayer expands and fulfills the classical philosophical subject of wonder.

Biblical culture opens a new horizon, proposing that the human being is best understood as the subject of prayer.

From Chris, and the community at rethinkinghell.com: Proponents of the eternal conscious torment view typically hold to the biblical teaching that the unsaved are likewise resurrected and that both body and soul are subject to hell.

The subject lacks what Benedict XVI calls «breathing room,» which is a point the theologian Matthew Levering proves he understands when, in his new book Biblical Natural Law, he urges theologians to take a more active interest in the doctrine of natural law.

The continuity between the image of the Bible in the painting and the image of the French novel thus lies in its emphasis on the Christ - figure — even more apparent when one considers the subject of the biblical passage depicted in the painting.

The historicity / accuracy of Biblical events has long been an open subject inside theological traditions embedded in the major religions and has not been considered blasphemy for more than a century among this scholastic cohort.

with the exception of some small bits out of the books of the prophets — virtually none of the other biblical scribblings were contemporaneous with events described within them, and ALL of the texts were subject to revision for a really long time from people who came along after they were originally written.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

For many who have already studied the subject, Justin's thoughts on the various biblical passages related to homosexuality will perhaps be something of a repeat.

As such, it is at least a partially alien criterion by which to appreciate biblical traditions, since their understanding of divine power is rather different, a subject we shall turn to in the next chapter.

F. D. Dillistone, former Bishop of Liverpool, once suggested that artists dealing with biblical subject matter have two ways to go.

MLK might have been a great leader for his people, and he might have been a great man, but that doesn't mean that he was an expert on the subject of biblical studies or any other relevant subject like evolution or physics.

Although the formal theological notion of revelation is not the subject of explicit discussion in the Scriptures, it is substantively present in the many shapes that God's promise takes in the biblical stories.

Magister went on to point out how rarely we hear of the subject, despite its centrality to the biblical witness: «In the preaching of Pope Francis,» he wrote, «there is one subject that returns with surprising frequency: the devil.

The foregoing examples illustrate also the principal types of biblical poetry from the standpoint of theme and subject matter.

The choice of will as subject matter has been providential for Ricoeur's dialogue with theologians and biblical scholars, for this question opens up that with which the ancient Hebrews were concerned, in contradistinction to the Greek preoccupation with knowledge.

«I think we should trust Eugene Peterson that for whatever reasons he's misspoke and he now is confirming he holds what he describes as a traditional biblical view on the subject of same - sex relationships.»

In his exegesis of certain biblical texts, notably Psalm 110:1 and Isaiah 53:1, Tertullian observed: «So in these texts the distinctness of the three is plainly set out, for there is the Spirit who makes the statement, the Father to whom he addresses it, and the Son who is the subject of it.»

His subject, as one might expect, was theology and the philosophy of science, and he argued that the biblical concept of the Holy spirit may provide the missing link, so to speak, in the controversy over whether mind or language has precedence in the creation of human thought.

As far as the color, race or whatever of the Jews in Biblical times it stands as a mute subject because none of us were there so there so no one is a true authority of such trivial things.

We can close this brief biblical recollection with three very simple reflections that can help us to make a future step in the consideration of our subject:

This perspective had been sharpened by a year's study at Berlin, but it is striking that his interests at that time were such that he did not attend any lectures in theology, even those of Harnack.5 Although he developed great appreciation for Harnack in later years, he worked out his own approach to Biblical scholarship by applying to the scriptures methods developed with other subject matters in view.

In the name of a biblical account whose major theme is inhospitality and injustice, countless homosexually oriented persons have been subjected to precisely that.

And then comes: the taboo subjects; talking about people as if they are not there (or as if they are an «issue», not a person); assuming everyone (who counts) is of a certain race, ability, class, language, sexuality or gender; various non-biblical behavioural rules; the targeted enforcement of church rules (whether «biblical» or not) on particular groups; and the general reluctance to see things from another's perspective (even if this is a skill that churchgoers use all day, every day, outside thw church).

Compiled and written in his own hand between 1090 and 1120 by Lambert, the canon of St. Omer, in northern France, the encyclopedia encompasses astronomical, biblical, geographical, and natural history subjects.