Sentences with phrase «on biblical history»

While my books are based on biblical history and archaeology, they are about as Christian as James Rollins, Simon Toyne, Steve Berry and others who write mainstream conspiracy thrillers / action - adventure.

Ahmed Osman is a historian and the author of numerous books on biblical history, focusing on the late Eighteenth Dynasty of Egypt.

Not exact matches

I'm fond of saying,» We have a choice... theological history or historical theology»... and becuz I lean toward the latter, biblical anachronisms (belonging to another time) aren't on my wish list.

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.

It's refreshing to read through Bessey's spiritual and theological narrative peppered with thoughtful and insightful reflections on interpreting Paul's biblical stance on women, and a beautiful litany of women in scripture and world history whom God has equipped and used to further God's purposes in the world.

and the Gospel precept, «Love your enemies `, (Matthew v. 44) is the measure of the way we have to travel, following the movement of the biblical history, (We may note one particular milestone on the way.

Because the Bible is the most effective force in history for lifting women to higher levels of respect, dignity, and freedom, we join an historic succession of women whose Christian faith is forged from biblical truth and whose lives are shaped into Christ's image on the anvil of obedience.

Using a broad sweep of biblical history from Genesis to Revelation, Dr. Streett shows that the concept of the Kingdom of God on earth was at the center of the hopes and dreams of Israel, and when John the Baptist and Jesus carried out their ministries, they were announcing the arrival and inauguration of this Kingdom in the person and work of Jesus Christ.

In 1963 a respected biblical scholar wrote in a popular commentary on Daniel and Revelation, «Should anyone today make minute predictions about events in world history between now and the year AD.

Furthermore, they are discovering among politicians and powers on the present scene the long - hidden identities of figures in the biblical apocalypse — thus purporting to disclose the plan God has had for history from its beginning.

SBC conservatives have much history on their side when they argue for a robust Baptist confessionalism, but they depart from the historic Baptist pattern when they restrict their doctrinal concern to the single issue of biblical inerrancy.

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..

They neither have a real knowledge of Jewish history or of Jewish - Christian history, nor do they possess a good handle on biblical exegesis....

Note that throughout Biblical history God always imputed righteousness unto man on the basis of Faith, that is Belief in Him, whoever he / she was / is.

His history of the loss and recovery of rhetoric in biblical interpretation highlights the publication of Perleman and Olbrechts - Tyteca's The New Rhetoric: A Treatise on Argumentation in 1969.

Such a biblical understanding provides a more fruitful base for reflecting on the use of power than does salvation history, with its stress on human powerlessness.

One might have expected that the redemptive history school of biblical theology would have gone on to apply its linear, periodizing scheme to Christian experience.

We read the Bible «through the Jesus lens» — which looks suspiciously like it means using the parts of the Gospels that we like, with the awkward bits carefully screened out, which enables us to disagree with the biblical texts on God, history, ethics and so on, even when Jesus didn't (Luke 17:27 - 32 is an interesting example).

The memre were on biblical figures — Joseph, Samuel, Solomon, Job, John the Baptist, Paul, Mary and others; on New Testament events such as the birth of Jesus, temptations etc, and on the events in the history of salvation: Resurrection, Ascension and Pentecost.

The Biblical God, on whom they base this limitation, is actually the imageless God, the God who manifests Himself in nature and in history but can not be limited to any of these manifestations.

There is a fascinating story here to be told - but one which would take us too far afield from this discussion - about the intricate interplay between the crises of biblical authority and Christian belief on the one hand and the rise of the novel and the growth of art history and literary criticism on the other.

The biblical focus on history as the locus of redemption, as we shall see in the next chapter, seems at first sight to lessen the significance of the natural world.

Paintings of bible scenes on church interiors functioned like a children's picture bible; they taught the scenes of biblical and church history.

I do know that God follows through on his promises and has done so since the beginning of written biblical history.

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.

«1 What theologians have to show if they want to be heard is the biblical view that the world is unintelligible apart from Christ.2 The theological hang - up on the problem of the Jesus of history and the Christ of faith is irrelevant for the ordinary man whose goal is the understanding of the message of Christ and which task is theology's very purpose.

We need not recall here the history of what led up to the declaration of Humani Generis (which is doctrinal in character, even if it does not constitute a dogmatic definition), starting with the pronouncement of the local synod at Cologne in 1860 rejecting evolution in any form, the censure passed on the works of theologians favourable to evolution, such as M. D. Leroy (1895) and P. Zahm (1899), the decree of the Biblical Commission in 1909, the tacit toleration of works favourable to evolution by theologians such as Ruschkamp (1935), Messenger (1931), Perier (1938), down to Pius XII's Allocution to the Papal Academy of Sciences in 1941.

It seems impossible also to organize a genuine course of study including the Biblical disciplines, church history, theology, the theory and practice of worship, preaching, and education on other grounds than those of habit and expediency unless there is clarity about the place of these studies and acts in the life of the Church.

The contributions on the one hand of Biblical, historical and systematic theology, of history, the sociology of religion and the theology of culture; and on the other, the practical experiments and experiences in ecumenical, national, municipal and parish organization of church life, will, one may hope, eventually be brought together in some kind of temporary historical synthesis.

None of us are so untouched by the biblical stories of God's self - disclosure that our understandings of mystery, nature, history, and self are innocent of the interpretations provided of them by the impact of biblical faith and doctrinal traditions on our culture and language.

Great theologians, like Augustine and Aquinas (to name but two), have worked in this fashion; but they were also strangely discontented in doing so, since their real faith was in the biblical God of unfailing love - in - action, effecting his purpose of love in nature and history, and most profoundly open to and receptive of what went on in the world.

There they were in the illustrations to the antiquated children's biblical histories handed down from class to class in my parochial school; exotic, powerful female creatures with their veils and sandals and the bracelets they wore on their upper arms and ankles as well as on their wrists.

On the power and significance of story, see James Barr, «Story and History in Biblical Theology,» in The Scope and Authority of the Bible (London: SCM Press, 1980), 1 - 17, and Tracy, Analogical Imagination, 275 - 81.

The second aspect of the biblical teaching that God is on the side of the poor and oppressed is that he works in history to cast down the rich and exalt the poor.

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.

It may be an arrangement that factors out different aspects of the school's common life to the reign of each model of excellent schooling: the research university model may reign for faculty, for example, or for faculty in certain fields (say, church history, or biblical studies) but not in others (say, practical theology), while paideia reigns as the model for students, or only for students with a declared vocation to ordained ministry (so that other students aspiring to graduate school are free to attempt to meet standards set by the research university model); or research university values may be celebrated in relation to the school's official «academic» program, including both classroom expectations and the selection and rewarding of faculty, while the school's extracurricular life is shaped by commitments coming from the model provided by paideia so that, for example, common worship is made central to their common life and a high premium is placed on the school being a residential community.

That biblical story is the bedrock of my faith and the faith of my church, and always I, with my church, am called to hear that history and respond to it, pass it on and live by its promise.

Uh, no this country was not formed on biblical principles — you need to read your history books and apologize to your history teacher for lying.

And this was ages before the notion of universal history dawned on the West; and when it did arrive there, the best achievements of Western writers were a direct result of the work of the biblical historians.

In some cases, teachers with personal interests, say a historian, linguist, anthropologist, philosopher, biblical scholar, or a returned missionary, persuade the college administrators to let them develop courses on world religions under the titles of the history of religions or comparative religion.

American Catholic history may not be so booming a discipline as biblical studies or medical ethics, but even the most cursory survey of the American Catholic Studies Newsletter (published by the Cushwa Center for the study of American Catholicism at the University of Notre Dame, itself an institutional expression of the growth of the field) reveals an extraordinary breadth of research, ranging from classic institutional histories and biographies of key figures to the new social history, with its emphases on patterns of community, spirituality, family life, and education.

As far as my theological education goes, I graduated cum laude with a BA in Theology with minors in History and Biblical Languages from a first tier regional university before spending three semesters in a seminary working on a M.Div.

Though such successive innovations in theological study as the social gospel, social ethics, religious education, psychological counseling and ecumenical relations may receive much publicity the schools seem to go on their accustomed way, teaching what they have always taught: Biblical and systematic theology, church history and preaching.

the life of faith must always not merely confront, but confront with decision, the fundamental proposition of the deuteronomic (and on the whole, biblical) faith that human life, the gift of God, is meaningfully fulfilled only in acknowledgment of the reign of God in history and in a relationship of response to him.

His seminary education (where «I could concentrate on critical biblical scholarship because I already knew the biblical content and narratives so well») and his later faith experiences and human encounters made it possible for him to analyze and interpret his own history in a way that has freed him to preach from the totality of that experience to the totality of human experience, encompassing as it does suffering and celebration, alienation and reconciliation, sin and redemption.

Under the influence of theories of progress or decline or development in history such study has frequently been carried on for the purpose of explaining the differences between Biblical and modern life before God.

If you accept the biblical timeline on faith, you could be throwing actual history out of kilter for centuries.

And vinegar, in any form, has been used for countless purposes throughout human history, including the disinfection of wounds on the battlefield and the prevention of the bubonic plague; in fact, its medicinal uses date back to Biblical times.

San Diego, CA, USA About Blog Follower of Jesus, J.R. Miller has 15 years of pastoral experience and has authored multiple books on church history, biblical theology, leadership and a devotional for building teams.Educating & Equipping the Next Generation of Leaders.

Perhaps Ramis, who conceived of this Biblical spoof, should have taken lessons from other misfires like Wholly Moses and History of the World Part I prior to setting out on this fool's venture.