Sentences with phrase «on biblical accounts»

Because of the focus on Biblical accounts.

Not exact matches

The Case for Christ, as you're probably aware, is based on the true story of Lee Strobel, a Chicago journalist who set out to disprove the biblical account of Jesus and ended up doing the total opposite.

The Biblical accounts of God - to - human relationship and affairs going from the very obvious to the very mysterious, starting with creation and going through a multitude of stages, the fall, the expulsion and curse, trials and covenants, rebellion and Law, culminating with God's «Ultimate Provision» for Salvation, the «Good News» of the Lord Jesus Christ, His only begotten Son, the «New Covenant,» the «Millennial Kingdom» to come, the end of time, and the afterlife, are the basis for the Christian Theology on «Time Dispensations.»

In effect, Ally admits that Jesus was put on the cross, but that he did not die on the cross, and therefore the koranic and biblical accounts are, to some degree, in harmony.

[4] Biblical Account of Creation Analysed, Sep. 12 1979 [5] On the Dignity and Vocation of Woman § 25.

This accounts for the ecclesiastical opposition to Charles Darwin's work on evolution and to the arguments of critical Biblical scholars, which implied that not all statements in scripture were factually correct.

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!

The bible clearly demarks generations, along with the number of years people lived, to a good enough degree that a pretty clear timeline of creation is readily derivable), The biblical account of events is clearly off on time scales.

«Every single human being who walks on the face of the earth has a lense that they view the world through... Since Evolution / Atheism denies the existence of God and the biblical account of creation, they have to make sense of the fossil record and geologic formations somehow.»

Anyone who still chooses to believe the biblical account over the scientific account is a fool and is one who prefers to have their ears tickled and doesn't really deserve the wonderful planet they were born on.

The author insists on a literal reading of the biblical accounts that would seem to support his quasi-Unitarian Christology while skipping over passages that contradict his views.

What would a day be in the Divine circadian cycle of an omnimodal, omnipotent being, 24 hours, 24 billion years, 24 milliseconds??? Nowhere in the Bible coes it say that evolution does not exist within the living realm, but Simon Peter does say that to the I Am»... one day is as a thousand years, and a thousand years is as one day...» (the Bible DOES recognize the effects of animal husbandry, which is a form of artificially - induced evolution on livestock species, and narrates accounts of Divine intervention to influence it, so you can not factually say that it is outside the realm of Divine probability by biblical accounts, as Divine probability contains, by textbook definition, the sum of the laws of nature.

He has worked at All Souls Church, Langham Place, been a pastor in Australia and is one of the leading theological thinkers on exploring the biblical accounts of exorcism and demon possession.

Last week, the luxury retailer Fortnum & Mason was accused by campaign group Christian Concern of trying to «retell» the Biblical account creation on a biscuit tin by portraying two men - Adam and Steve - in the Garden of Eden.

Eichenwald also focuses on narrative «contradictions» in the biblical account in order to undermine appeals to Scripture; specifically, the Christmas story, the Easter story, the Flood narrative, and the Creation accounts.

I regard it as historically probable that something happened on that first Easter, something not too unlike the Biblical resurrection accounts.

It has affected how man understands the origin of life (including his own) on this planet, and Christianity has had to contend with, account for, and reconcile its implications with the biblical narrative of creation and purpose as stemming from God.

Maybe Joseph led Mary to Bethlehem on a donkey, but there's no mention of a donkey anywhere in the biblical account.

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

Then we invited people to come back on the 40 - day journey, which obviously fits with the biblical account of Jesus» resurrection on Easter Sunday through to the ascension.

It must be stressed, however, that it is not necessary to refute Darwinism on scientific grounds in order to maintain the religious truth claims expressed in the biblical account of history: e.g., God's sovereignty and creative initiative, man's free will, his unique dignity in the universe, and his supernatural end.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

And Paul's view of man's condition (and in its essentials his is the central biblical view) can not be declared false, for all its mythical character, so long as it is the only view of man which takes adequate account of this inescapable reality of human experience: On the one hand, I know that «it is not I who do these things but sin which has possession of me»; but, on the other hand, I know that I am responsible for these acts of sin and that I deserve to die because of theOn the one hand, I know that «it is not I who do these things but sin which has possession of me»; but, on the other hand, I know that I am responsible for these acts of sin and that I deserve to die because of theon the other hand, I know that I am responsible for these acts of sin and that I deserve to die because of them.

After showing how this has happened in various «myths,» Girard turns to some biblical accounts to show how the skapegoating mechanism is revealed in Scripture as well, but in a way that turns the mechanism upside down and reveals what is truly going on behind the scenes.

Even a more moderate historian — one who suspects that the biblical account of Solomon's reign is based on folk tales and legends that circulated more than a half millennium after the real Solomon lived, yet is open to the possibility that these folk tales and legends hark back to a historical figure — may have reservations about crediting this legendary Solomon with the fortifications and gates at Hazor, Gezer and Megiddo.

Whereas Wellhausen had challenged the historical reliability of the biblical account on the grounds that it was compiled from multiple sources that originated long after the events reported, his intellectual successors a century later were employing methodologies (such as rhetorical criticism and narrative criticism) that seemed to assume that the biblical writers were not particularly concerned with historical accuracy anyhow.

The setting itself gives the tone for this authoritative teaching: while Luke's account of the sermon takes place on the plain, Matthew has Jesus up a mountain, thus evoking the biblical notion of mountain as a place of divine revelation, and Mount Sinai in particular as the place where God's will for his people Israel was revealed.

Although there are some Christians, such as the Creationists in the USA, who insist on the literal accuracy of the biblical account of creation, the majority of Christians would now see the stories as mythological.

Of course the Biblical account gives us the information about who is on the other end of the cord, but if we were to imagine a bit... what (or who) might be on the other end of a cord being held by a courageous, outspoken, compassionate, fierce fighter such as Rahab in today's world?

As Christianity Today editor Mark Galli has argued, evangelicals arrived at their current stand on life issues through a combination of factors, including biblical interpretation, moral accounting and political calculus.

The biblical account of Jesus» death on the cross, or crucifixion, his burial and his resurrection, or raising from the dead, can be found in the Scriptures.

What has not been mentioned is that the «Saul - into - Paul conversion theory», published by Elaine de Kooning in Art News in 1958, was not set in Willem de Kooning's studio and did not mention a «Bell - Opticon», unlike her account of 1962.13 Additionally, while the 1958 account's introduction dramatised Kline's breakthrough to abstraction as a «transformation of consciousness», or a «revelation» of Biblical proportions, invoking the example of «Saul of Tarsus outside the walls of Damascus when he saw a «great light»», the description of Kline's technical and conceptual breakthrough in this account nevertheless resembled previous accounts of Kline's development in its gradualness, uneventfulness and thoughtfulness.14 The breakthrough that Elaine de Kooning first recounted was a product of sustained technical experimentation and logical thought on Kline's part, rather than accident or epiphany: «Still involved, in 1950, with elements of representation, he began to whip out small brushes of figures, trains, horses, landscapes, buildings, using only black paint.