Sentences with phrase «on biblical texts»

They thought they were creating a true religion, based on the biblical texts they had rediscovered.

However, almost everyone agrees that a classification of plants is less «theological» than a discussion of man's true end, even if the plant classification is based more directly on Biblical texts than is the discussion of human destiny.

Expository preaching on Biblical texts gave way to topical preaching on «living» issues.

In many cases homiletical texts recommend a method of reading scriptures aloud to gain an experiential perspective on biblical texts and also to understand their bases in orality.

Joachim meditated on the biblical texts and especially upon the signs of the passing away of the present age and the coming new age.

Morning posts will generally focus on biblical texts.

«I am hopeful because a growing number of New Testament scholars have done excellent work on the biblical texts that some believe severely limit a woman's function in the church, showing that we have been misreading these texts.

But my connection with the cartoon was that in our obsession to find this single intent we have completely deskilled and discouraged people to share their views on the Biblical texts, and confined that to pseudo-specialists.

(We can ignore studies like Blaquart's on the Word of God that claim to be scientific but confine themselves to imposing a classifying framework on biblical texts.

Elisabeth Schüssler Fiorenza, for example, writes that «a feminist critical hermeneutics of suspicion places a warning label on all biblical texts: Caution!

If 85 % in the US are relying on biblical text, it is no wonder we are failing in science.

The beauty of an inductive method is that each sermon will have a different form, depending on the biblical text preached.

A new approach to theology is needed, one which focuses on the Biblical text, and emphasizes both doctrine and practice.

A very able linguistic scholar, Erasmus sought to base the faith on the biblical text.

Many psalms have already been listed for reading in conjunction with preceding sections where the psalm is itself a commentary on the biblical text under discussion.

Throughout his portfolio on this biblical text, Simon Glass considers the way in which Jeremiah's mirroring of Breishit is refracted in contemporary reality.

Not exact matches

They proof - text Biblical texts sans - context and then just put a «Christian - left» rather than a «Christian - right» spin on.

he has a very detailed chapter on your worm... I think if you read real science text books on evolution you will get the facts rather than just a rebuttal based on biblical stories.

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!

In this work he commented one by one on all his writings, giving details about the date and circumstances of the work, noting places where he had changed his mind, pointing out passages where he got things wrong, for example where he had cited a biblical text from memory and not gotten it correct.

And all of these others have also based their views on careful exegesis of the biblical text, in its grammatical, cultural, historical contexts.

Sameth has based his arguments on his left - of - center sex ideology, and not at all on a credible historical reading of the biblical text in context.

No rational person makes decisions based on such distorted logic in any other area of life, and decisions regarding the textual veracity of the Biblical text should not be an exception to that rule.

Does Piper's response not «reinterpret apparently plain meanings of biblical texts» and rely on a bit of «technical ingenuity»?

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

As we learned in the discussion on Inerrancy, the process of copying the Greek and Hebrew texts caused errors to creep into the biblical manuscripts over time.

(a) In these essays how are Biblical texts brought to bear on the making of theological proposals?

And secondly, with regard to what these essays say and do concerning the bearing of Scripture thus construed on doing theology, it will focus the discussion to ask two further questions: (a) How are Biblical texts brought to bear on the making of theological proposals?

By contrast the second kind of argument mounted under the banner of process hermeneutics supports a claim that such - and - such a tenet of process theology is «Biblical theology» in the sense of being compatible with what some Biblical texts say on a theological topic.

One of the claims made on behalf of a process hermeneutics is that it can invite and empower the interpreter to be equally attentive to all aspects of Biblical texts.

As you can see, Christians advocating for the preservation of slavery did not characterize their abolitionist opponents as simply disagreeing with them on the interpretation of the biblical text, but instead tended to accuse them of not taking the Bible seriously at all.

For example, Moses Stuart of Andover Seminary in Massachusetts (who was sympathetic to the eventual emancipation of American slaves, but was against abolition), published a tract in which he pointed to Ephesians 6 and other biblical texts to argue that while slaves should be treated fairly by their owners, abolitionists just didn't have Scripture on their side and «must give up the New Testament authority, or abandon the fiery course which they are pursuing.»

(b) Why focus on the aspect of the Biblical texts that is focused on?

Even while acknowledging some lat.itude in these early chapters, it appears that science is increasingly able to corroborate what we have held in faith based upon biblical texts, including bases for such matters as an ancient deluge, genetic linking back to one mother and possible on father, and the possibility of extended life - spans prior to the deluge.

Christians on both sides, but especially the pro-slavery side, urged followers to simply abide by the «plain meaning» of biblical texts and not allow complicated, nuanced argumentation to cloud their mind.

Though we long for the Bible to weigh in on these issues and give us biblical perspectives or answers, we dare not impose such an obligation on the text.

(2) Boomershine sees historical criticism as the biblical method of this era, where the truth of the text is achieved by personal study of the text in silence on your own.

(And rendering only a partial quote is much like biblical proof texting in my opinion) I am kind of a stickler on such details, as a sloppy portrayal of another's words often leads to inaccurate representation of their intent.

[It should be noted here that complementarian notions of manhood and womanhood tend to be based on culturally — influenced stereotypes, many of which project idealized notions of the post-industrial revolution nuclear family onto biblical texts rather than taking those texts on their own terms — a topic we've discussed at length in the past and will continued to discuss in the future.]

For prayers based on specific biblical texts and events, this pattern of interconnections also fosters a theocentric hermeneutic which resists any supersessionism.

Gradually that tie has largely gone, but the christians in the USA at least want to impose their religion on the rest of us despite the First Amendment: biblical texts on public buildings, their god on the currency, their religious beliefs to be law, christian prayer at public events, etc..

We began talking about the close study of word patterns and structures and ended up reflecting on the authoritative function of biblical texts.

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?

«Really the Armageddon book is not designed to be this Biblical commentary text on Ezekiel,» Hotsenpiller said.

For example, if you challenge a particular Reformed understanding of a biblical text based on exegetical arguments, the response you will likely get is, «Well, that is wrong because Augustine and Calvin said this...»

I hope to write more on this topic in the future so that the pertinent biblical texts can receive a fuller treatment and better explanation than what I have provided here.

Those who have had basic courses in the biblical languages and are willing to devote 20 minutes a day to such language study should gain enough language ability to base their sermon text study on the original text, and they should have enough linguistic skill to use the best of the great philological commentaries, which often cite words from the original languages.

The accent in appropriation should perhaps fall much more on the fundamental values in biblical ethics than on the specific moral norms and directives that we meet on the surface level of the text.

We will discuss this concept of being «dead» in future posts, and especially the biblical texts which are used to support this idea (which is based not on Scripture, but on Greek philosophy and fatalism).

I have ventured into writing commentaries on the biblical books in Malayalam, approaching the Bible in two senses of the word, layman: namely, inadequate scientific understanding of the text but primarily concerned with response to life - situations.