Sentences with phrase «present in the new testament»

(Jude, vs. 20) One does not mean by this that other elements of the original tradition are not present in the New Testament's thought of holiness.

That original Islam is only hinted at in the Qur» an and the Hadith, which were written years after the prophet Mohammed had his mystical experience — just as the original precepts of Christianity are minimized and only obliquely presented in the New Testament and its «authorized» translations, interpretations and commentaries, which were written over many years, well after Jesus» ministry and Paul's mystical experience.

What about the examples of this same kind of teaching that are, on occasions, still present in the New Testament?

Of course, this sort of analysis is not present in the New Testament texts.

What we find in place of the man is what Tillich calls the «picture» of the man presented in the New Testament.

4:15); certainly they are presented in the New Testament imagery as «living,» and not merely as «having lived.»

Nevertheless, the old phrasing of this ultimate vindication of righteousness is often terribly present in the New Testament.

We have seen that the dereliction of Jesus as presented in the New Testament and the doctrine of Christ's heavenly intercession do not contain a trace of mythology, though they will certainly appear entirely mythological in the eyes of the non-Christian.

The absolute identification of the earthly Jesus of Nazareth with the risen Lord of Christian experience is the key, and the only key, to understanding the phenomena present in the New Testament tradition.

In these words later Latin theologians found proof that the doctrine of the Trinity, only implicitly present in the New Testament, was actually stated in its text.

The New York Times ArtsBeat Blog wrote that this novel will be «a fictionalized account of the life of Jesus that will differ from the version presented in the New Testament.»

Not exact matches

I agree with all the positive things Travis LaCouter said yesterday about Adam Greene's Bibliotheca Kickstarter campaign, an effort to present a reader's edition of the Bible, stripped of all verse numbers and other annotations and bound in four handsome volumes, one for the Law, one for the Prophets, one for the Writings, and one for the New Testament.

The moral law (10 Commandments) presented in the Old Testament still applies under the New Covenant because the moral law is reflective of the very character of God.

Saying that Jesus came to save us * from * religion might make for Tweetable theology but it is not an accurate representation of what the word means (via the dictionary definition), how it was defined in both the ancient and modern worlds, and how the New Testament presents it.

We could go on and provide numerous similar examples, not just from the writings of John, but from other New Testament authors as well, but we have seen from just a couple of examples that present participles in connection with perfect tense verbs do not clearly indicate anything about the timing of one compared to the other.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Boonew book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Boonew book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Boonew volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince BooNew Testament Studies (1942), edited by Professor Edwin Prince Booth.

If the characteristic mark of hermeneutical theology is its interpretive stance, especially in regard to texts — both the classic text of the Judeo - Christian tradition (the Hebrew Scriptures and the New Testament) and the exemplary theologies that build on the classic text — then heuristic theology is also interpretive, for it claims that its successful unconventional metaphors are not only in continuity with the paradigmatic events and their significance expressed in this classic text but are also appropriate expressions of these matters for the present time.

Other interpreters looked to verses in the New Testament presenting Christ as the «image of the invisible God» (Col. 1:15).

Thus the New Testament and the philosophers agree that the authentic life is possible only because in some sense it is already a present possession.

This combination of myth and history presents a number of difficulties, as can be seen from certain inconsistencies in the New Testament material.

where he argues in detail, and most convincingly, that in this saying Jesus is looking back over the completed Old Testament epoch of salvation and drawing the Baptist to his own side in presenting him «as the initiator of the new aeon» (Ibid., p. 43.

We shall try to say in summary form how the New Testament presents the mystery and the dilemmas of love without wholly resolving them.

1.22) of the eschaton, a technical term for the present manifestation of the Kingdom»; (James M. Robinson, «the formal Structure of Jesus» Message», Current Issues in New Testament Interpretation, ed.

So for much, perhaps most, of the New Testament, the expectation of God's in - breaking is a present historical expectation; if in later writings New Testament authors appeared to alter that expectation from an outward, historical event to an inward, spiritual experience — in light of its lengthening delay — the church did not excise that earlier, more immediate expectation from the canon.

Many of us find a God presented in much of the Old Testament who looks much different than the Jesus we find in the New Testament.

The significance of the sacrifices was to see our sinfulness and turn our hearts back to God and that is made clear with the death of Christ.The animals though could not remove our sin that was only possible through Christ as God he could remove sin in the past present and future as he is outside of time and space not like us.So there sins in effect were covered by Jesus as well in the old testament as in the new by Gods we just did nt see it.The example of abraham able enoch they all were righteous they were justified before God.Enoch walked with God and was no more that sounds like the rapture to me so the holy spirit was present in that age just like us.We see that God has always been at work to bring life and to bring mankind to salvation.

In the Dead Sea Scrolls the present age is called «the dominion of Belial,» using another name for Satan that occurs once in the New Testament (2 Cor 6:15), but never in the GospelIn the Dead Sea Scrolls the present age is called «the dominion of Belial,» using another name for Satan that occurs once in the New Testament (2 Cor 6:15), but never in the Gospelin the New Testament (2 Cor 6:15), but never in the Gospelin the Gospels.

This erudition enabled him to present the person and message of Jesus as the fulfillment of the historic aspirations of Chinese culture, in much the way that Jesus had been presented by the early fathers as the culmination of the Greco - Roman faith in the Logos and by the New Testament as the fulfillment of the Jewish hope for the Messiah.

They trace the understanding of the heroic life from Homer to Virgil to the New Testament to Augustine to Milton to Bonhoeffer, and up to the present day in America — except, when we get to the present, we seem to have run out of heroes and heroines.

The present volume, stressing the communal nature of Christian morality in the New Testament and post-apostolic period, should also become a standard reference.

In any case the main emphasis in the New Testament as a whole, and even in Matthew and Luke, is not on the empty tomb but on the appearances of the risen Lord, again present with his disciples and continuing to instruct theIn any case the main emphasis in the New Testament as a whole, and even in Matthew and Luke, is not on the empty tomb but on the appearances of the risen Lord, again present with his disciples and continuing to instruct thein the New Testament as a whole, and even in Matthew and Luke, is not on the empty tomb but on the appearances of the risen Lord, again present with his disciples and continuing to instruct thein Matthew and Luke, is not on the empty tomb but on the appearances of the risen Lord, again present with his disciples and continuing to instruct them.

This has been encouraged by our knowledge of the different sources of the Bible, by the development of form criticism and its insights and speculations into the early stages of the formation of the Gospels, by questions about the «original» intent of passages before they were set in their present literary context, by questions of «what really happened», and by the attempt to unravel diverse strands of tradition in both Old and New Testaments.

There are some New Testament passages, especially in Colossians and Ephesians, which explicitly present Christ as one who encompasses all things.

It is always faith in the Kerygma, in the revealed word expressed in the New Testament and made concretely present in the proclamation of the church.»

I can not avoid the conclusion that by the time they were written — and the Pauline epistles are the earliest of the New Testament writings — Christians no longer thought in that way of their present experience of the risen Jesus; but reserved such language for the initial Easter period (extended by Paul to include his own formative experience).

In the second section, «New Testament Evidence,» Lombardo engages with critical biblical scholarship in an effort to establish basic positive criteria that must be present in any valid understanding of the crosIn the second section, «New Testament Evidence,» Lombardo engages with critical biblical scholarship in an effort to establish basic positive criteria that must be present in any valid understanding of the crosin an effort to establish basic positive criteria that must be present in any valid understanding of the crosin any valid understanding of the cross.

The emphasis in New Testament fulfillment theology is on foretaste, not on the full realization of divine redemption in present history.

On the other hand, the New Testament witness to fulfillment is rooted precisely in the eschatological vision and in the belief that the future of the Lord, albeit in a hidden and fragmentary way, is present in our midst in the form of signs, first fruits, foretaste and so on.

To summarize, to literalize the apocalyptic passages in the New Testament, is to run counter to all we know of astronomy and the world of space; they are tied in with the then - current Jewish eschatology and Persian dualism which saw evil in command of creation; as commonly accepted, they encourage passivity about the evils of the present world; they emphasize only one side of the message of Jesus to the exclusion of essential elements; they are grounded at least in part on a misconstruction of biblical poetry and drama.

But in the New Testament the Kingdom appears as a reality experienced in the present, «The kingdom of heaven is among you and at the same time as other than this present order, «My kingdom is not of this world.

Yet there is no adequate substitute for the New Testament understanding of God as both Creator and Redeemer, ruling his world in both power and love, offering to mankind both judgment and mercy, and affording a ground of security and hope for both present and future, for this world and for an ongoing life after death.

It seems to me that the strongest New Testament basis for hope for society is to be seen in the broad implications of this idea that the redemptive power; of the kingdom of God are present in history.

Samartha quotes two New Testament scholars as saying, «the God present in Jesus is God himself.

The theory of traditional theology has, of course, been that of a bodily resurrection... This conception is quite clearly present in parts of the New Testament, particularly in the Synoptic Gospels, and may be called for convenience, the idea of «reanimation».

The problem, he says, is that the New Testament presents the events of our redemption in terms of the mythical world view of classical antiquity.

Let it be acknowledged then that Josephus is not a first - class historian; but the failure to recognize the validity of his facts, especially in that part of his work which lay largely within his own experience and recollection, and the truth of his interpretations, as far as they go — he is never exhaustive — is surely responsible for the neglect of his writings by too many interpreters of the New Testament at the present time, and for the rise of theories which leave not only Josephus but likewise the New Testament out of the reckoning.

What Bultmann means is that the difference between the mythological language of the New Testament and ecclesiastical dogma on the one hand and his own interpretation on the other is that the former presents us with a «miraculous, supernatural event», whereas the right interpretation is one which suggests «an historical event wrought out in time and space».

I shall do this not because there are not significant differences in the way various New Testament writers interpreted what Christ had accomplished, but because there will not be opportunity to present at all adequately each of these divergent views; and if one must choose, Paul's view is by every criterion the most important.

Two particularly important points that he makes are that there is no evidence in the New Testament for the importance Gerhardsson has to ascribe to the Twelve in Jerusalem and the teaching emanating from them, and that there is every indication that the centre of gravity for primitive Christianity was not a transmitted body of words and works, but Jesus Christ, past, present and to come.

For a summary of viewpoints and this consensus, see Robin Scroggs, «The Sociological Interpretation of the New Testament: The Present State of Research,» in The Bible and Liberation: Political and Social Hermeneutics, ed.