Sentences with phrase «of earlier narratives»

This model can make good sense of many of the biblical traditions, but not of all: God's particular involvement in human history, his apparent lack of knowledge concerning the future in some of the earlier narratives, his suffering, his willingness on occasion to change his mind.

While the Pressens you've unlocked can be carried over into a «new game plus» once you've finished the story, the S - Pressens would be damaging to the experience of that early narrative progression and are withheld until Nilin remembers them again.

Each painting was born out of his earlier narrative paintings that have been worked and re-worked into geometric compositions recording each moment with a variety of gestures and mixed materials including oil paint, encaustic and collage.

Not exact matches

As I told you in February, the Energy Information Administration (EIA) estimates the U.S. will become a net exporter of energy by as early as 2022, and the agency recently shared fresh data that supports the narrative that America is on the cusp of taking the throne as the world's leading energy powerhouse.

Money: An earlier version of the following article misstated the rate at which pictures are taken with the Narrative Clip 2.

The release was a bit of a Goldilocks report for the market, as it continued the narrative that the economy is growing at a healthy pace, but the weakest performance in consumer spending in five years punched a hole in the inflation bubble that hurt the market early in the week.

Early Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 100 - 200 Odes of SoEarly Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 100 - 200 Odes of Soearly Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 100 - 200 Odes of Solomon

One of the chief themes of the narrative theology that came to prominence in the Anglo - American world in the late 1980s and early 1990s was the centrality of communal experience to the life of Christ's Church.

The early Christians weren't foisting a narrative out of the blue about being martyrs.»

Reuters: Pope Benedict's third book on Jesus reaffirms doctrine of his virgin birth Pope Benedict published the last part of his trilogy on the life of Jesus on Tuesday, delivering an early childhood narrative which strongly reaffirms the doctrine of the virgin birth as an «unequivocal» truth of faith.

«The early Christians are not foisting a narrative out of the blue about being matyrs.»

It also places it in continuity with the experiences of the early church, and within the continuing narrative of the development of Christian thought — as people have struggled to make sense of and articulate their lived experience of God — which produced the great ecumenical creeds (with their clear progression of understanding about God, Christ and the Holy Spirit)- and which continues on today.

At some point during the early Upanishadic period the objective and subjective quests for unity tended to draw together Often both types of inquiry are presented in the same passage or narrative (Chan.

First published in the early decades of the nineteenth century, it is a long narrative poem about a young woman of great beauty and culture, her misfortunes, and the burdens of karma; a work of genuinely moving brilliance, grim and sad at many points, but also somehow radiant.

But unlike earlier waves of feminist theology, in which appeals to women's experience were a wakeup call about women's marginalization, today feminist theologians turn to women's narratives as a source of embodied knowledge.

Early in the narrative, after he has sought out a trusted priest to hear his confession, despite the risk entailed in the journey, Brossard thinks of absolution, a stay against his fear and guilt:

V «Priestly» laws and narratives of Genesis - to - Joshua («P») written on basis of earlier traditions.

To begin with, there was the narrative of Jesus» death — the longest continuous narrative in the traditions about him and the earliest to take fixed form, according to modern form critics.

Early Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 PetEarly Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Petearly Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 3.

I should answer that such an understanding of the way in which the compilation of the gospel narratives took place, and also of the nature of the material which they contain, delivers us in our preaching of the kerygma from much that was troublesome and confusing to an earlier generation.

Jesus himself was reported to have said that «where two or three are gathered together in my name, there am I in the midst of them,» (Matthew 18:20) and very early in the New Testament's narrative we are made aware of a strong, corporate solidarity in the nascent churches.

As he wrote earlier in this chapter, any use of the test as «a substitute for searching conversation» about world view / setting and the other dimensions of narrative explored later in the book was in his view more likely to yield a mechanist reduction than a deepened symbolic understanding.

Both appear — if in exceptional roles — in association with group prophetism; Micaiah with Ahab's official court prophets and Elisha with the cult - related «Sons of the prophets» at Bethel (II Kings 2:3), Jericho (II Kings 2:5), and Gilgal (II Kings 4:38; cf. 6:1)- These «sons of the prophets» (first appearing in Elijah's day in I Kings 20:35) are in direct descent from the «bands of prophets» encountered more than a century earlier in the Saul narratives (I Sam.

Its narratives Contain many echoes of the stories in Mark and some of those which occur in Luke, and the evangelist has modified and added to the earlier traditions (his Gospel is generally agreed to be the latest of the four) in such a way as to make them the vehicle for a great body of deep religious truth.

Hays also seems narrow when he encourages readers to read the OT principally as narrative and not as a «source of oracles, prooftexts, or halakhic regulations,» apparently disqualifying many early Christian authors who cited Scripture in this way.

In fact, however, as I have indicated, I do not think that the Synoptic traditions should be taken for the most part as factual history, but rather as reflections, cast in narrative form, of the theological thinking of the early Church about the Easter appearances and of various current controversies about them.

Indeed, as early as Origen in the third century it was being pointed out that we must not think of the Ascension as a movement in space; and in fact Luke seems to have translated into mythical form, i.e. a pictorial narrative, the universal belief of the early Church that Jesus has ascended to the throne of God, not in a physical manner but in the sense that he has been exalted to Lordship over all the world.

Scholars, on the other hand, as we have seen earlier, mean by it «a traditional narrative involving supernatural persons», of which the truth is not literal but to be understood as illuminating the meaning of human life.

Moreover, it must be remembered that the Gospels are the records of early Christian preaching and teaching rather than attempts at objective historical narrative and are thus more immediately valuable as sources for the faith of the primitive church than for the biography of Jesus.

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.

Many American Christians who endorse the earlier phases of the Whig narrative balk at its more recent applications.

In later chansons de geste, however» such as Les Quatre Filz Aymon, Enfances Roland, and Entrée en Espagne» the details of Roland's earlier life were filled in, with a variety of fanciful elements becoming ever more prominent features of the narrative, and it was not long before the real Roland (such as he was) had all but disappeared behind the more resplendent figure of the hero of legend.

Excepting the fundamentalist denominations, Biblical theologians and scholars have long recognized the early primal narratives in the book of Genesis to be mythic in nature portraying collective humanity in its origins.

Then these reports, mainly of Jesus» sayings but with some narrative material, were compiled into a written record earlier than Mark's.

If faith gives form to the structure of the stories of Genesis, and if the stories are therefore instructive to the continuing faith of Israel, it is also clear that Israel, early and late, enjoyed the narratives of the fathers.

He earlier notes that both infancy narratives «seem to be largely the product of Christian reflection on the salvific meaning of Jesus Christ in the light of OT prophecies (p. 213).

What it can do is to work towards a discovery of the earliest strata of material in the gospel narratives, and thus indicate what it is highly likely the earliest disciples believed.

Acknowledging that, we move on to the letters of the church, most of them earlier than the Gospels, to the Acts of the Apostles, and to those parts of the Gospels where Jesus does not speak, notably the infancy narratives.

It is probable that from verse 16 to the end of this chapter we have a continuous narrative of a single 24 - hour period in the early ministry of Jesus.

It has always been an insoluble problem for harmonists and writers of the life of Christ; and it is clear from the way Matthew — and perhaps John — and even Luke used the materials of the Gospel of Mark that they, who were its earliest editors and commentators, did not view the Marcan order as chronological or final and unalterable — save in one section, the passion narrative, though even here they did not hesitate to make some changes in order.

Here we have seven loaves instead of five, 4,000 instead of 5,000, compassion because of the people's hunger here, compassion because they are like sheep without a shepherd in the earlier narrative.

The nature of the earliest community stands out clearly in the narrative of Acts.

· These eight verses of resurrection narrative in Mark's gospel so disturbed the Early Church that twelve more verses of appearances of the risen Christ were added on to the original formula.

sounds more like «corporate brainstorming», but what I was trying to suggest is that it appears that we're witnessing (not intentionally) an evolving understanding of what wd become more central to the narrative and eventually orthodox.That is, if you cdn't believe it, you were out the door.A good example wd be the higher Christology that the fourth gospel reflects and more specifically, the virgin birth which it (like Mark and Paul) doesn't mention.If the birth narratives that we're familiar with are absent from the earliest gospel and the most theological gospel that came decades later, and can only be found in the other two gospels that we know used the first, it at least suggests a growing and evolving understanding of who Jesus «was» and «is».

This takes us back to the earliest form of the Jesus traditions, before the development of the narrative gospel by Mark.

B. W. Bacon wrote: «The present narrative is as certainly earlier than the elaborations of Matthew, Luke and John, as it is certainly later than the series of visions in Cor.

Defenders of the traditional view too often draw the conclusion that if the Gospel narratives of the resurrection are not historically true, then it makes the apostles and early Christians to be liars.

This is why, as it was pointed out earlier, Luke - Acts constituted the final development of the Easter narratives among the writings finally accepted by the church as authoritative.

«The Easter message awakened Easter faith, and this expressed itself in the Easter narratives», writes Gerhard Gloege.1 Having discussed the rise and nature of the Easter message, and the Easter faith which it awakened in the earliest Christian community, we now turn to the Easter narratives with which all four Gospels conclude, and which are widely recognized to be a later development.

Here we are on much firmer ground than in the case of the Gospel narratives, for not only is it the earliest written testimony to the resurrection (written about twenty to twenty - five years after the death of Jesus), but it is first - hand testimony, and most probably the «only written testimony to come from one who could claim to be himself an «eye - witness» of the resurrection».18 Admittedly Paul, on his own admission, was in a very unusual category.