Sentences with phrase «scriptural text in»

The other scriptural text in which Mary emerges as the Mother of the Church is the apocalyptic vision of Revelation 12.

There is a sense in which the objectivity of the scriptural text in its unchanging wording can be appealed to as a corrective against the most highly fanciful flights of redefinition, but it would be part of the naivete against which the Apostle warns us if we were to take that objectivity as a guarantee.

I have expressed my current judgments in order to acknowledge that I do not approach the scriptural texts in a completely neutral way.

Not exact matches

I don't want to compare my experience to that of Moses, since I was only called to open my heart, but I find the scriptural account moving in that when Moses first notices the burning bush — a moment we have come to think of as a great theophany — the impression given by the text is more humdrum.

The truths of Genesis 6 - 8 (and especially 6:7, 13, 17; 7:23) can be understood differently when we grasp the Scriptural and cultural contexts in which these texts were written, what other Old Testament authors had to say about the flood, and also what the Apostle Peter writes about it in his second letter.

Craig Giddens says: More than an idea or fantasy there is strong scriptural proof - text to support that anti-Christ will sit in the Jerusalem temple and want to be worshipped.

That is, the pattern draws our attention to what God is doing in the text with the assumption that what God has done in a particular scriptural account, God may well do again.

Indeed, he goes out of his way to show that, given certain assumptions about the ahistorical nature of the Bible, Darbyite premillennialism arose in a natural, even logical way from the scriptural text.

I learned that day that such scriptural texts can gain powerful new valency in the prison context.

Since the Bible is written in androcentric, grammatically masculine language that can function as generic inclusive or as patriarchal exclusive language, feminist interpretation must develop a hermeneutics of critical evaluation for proclamation that is able to assess theologically whether scriptural texts function to inculcate patriarchal values, or whether they must be read against their linguistic «androcentric grain» in order to set free their liberating vision for today and for the future.

For some time it has been obvious in the academic world that the scriptural texts can not simply be taken at face value but presuppose a thought world that is alien to...

He has turned the «curse» in Genesis 3:16 into an eternal principle, and has centered on the role of «homemaker» in the text from Titus, to the exclusion of other Scriptural data.

By contrast, a teaching such as the Immaculate Conception, as with so much Marian dogma, makes claims that not only stand on a highly contestable reading of an extremely narrow scriptural base but also seem to stand in tension with, if not even in contradiction to, significant biblical texts.

(6) The parabolic statement of the binding of the strong man in Mark 3:27 affords another opportunity to see Jesus Christ as the hidden and sometimes the explicit meaning of the scriptural text.

In this section I intend to illustrate the christological hermeneutic by showing how it bears on scriptural exposition My aim is not to give an exegesis of the texts in question but simply to show the kind of approach I would use in discovering the meaning of ScripturIn this section I intend to illustrate the christological hermeneutic by showing how it bears on scriptural exposition My aim is not to give an exegesis of the texts in question but simply to show the kind of approach I would use in discovering the meaning of Scripturin question but simply to show the kind of approach I would use in discovering the meaning of Scripturin discovering the meaning of Scripture.

Landry regularly raises questions about what difference the scriptural text makes to the hearers as a community and constantly envisions how the congregation can react corporately to the implications of the Word in Scripture.

The diagram on page 64 presents the basic holism of preaching with its integration of scriptural text, preacher, and community of believers, all set in the surrounding social context.

Once the social constructs of the contemporary side of the model are established, then the discussion will turn to the dynamics of corporate life inherent in the scriptural text.

Another kind of community regularly comes alive in David Landry's sermons; the body of believers that either foreshadows or gives rise to the sermon's scriptural text.

The so - called scriptural basis for saying gay people aren't ok is mostly based on a very few readings taken out - of context with added interpretations that aren't in the text at all.

Where scriptural text, with its own social dynamics, interacts with preacher and people in social context at the preaching moment, then God speaks from that swirl as surely as Yahweh spoke to Job from the whirlwind.

The book reflects a Mennonite understanding of the church as a community of reconciliation, as stressed in scriptural texts such as Matthew 18 and John 20, wherein Jesus explicitly ties God's forgiveness of people to their forgiveness of others, especially in the Lord's Prayer.

When David Landry listens in early morning solitude in the privacy of his study for the dawning of meaning from a scriptural text, he knows he is even then listening in solidarity with his congregation.

All find scriptural warrant for progressive views, most commonly in prophetic and apocalyptic texts.

In the West, Romans 7:2 is scarcely a well - known scriptural text, certainly not a reference that enthusiastic evangelists wave on placards at sports stadiums.

They were those particular acts either prohibited by scriptural texts or contrary to natural law — acts done with the wrong person, in the wrong way or for the wrong purpose.

Arius followed the school of Antioch in his scriptural exegesis, which favoured a literal interpretation of the sacred text.

We will show how Gregory weaves scriptural resources intrinsically into his pastoral care in such a way that biblical texts and pastoral practice are inseparable, and the one can not be conceived without the other.

Some began to question scriptural authorship and to analyze biblical texts in a scholarly way.

Modern fundamentalists have already made up their minds about the entire Bible, and when you try to explain that some of their favorite Bible - thumping passages have been ripped out of the cultural and Scriptural context in which they were written, the Fundamentalist acts as if you are the stupidest person on the earth for trying to understand a text this way.

In writing about the ministry of Jesus, Luke gave a focal place to scriptural texts highlighting his salvific character.

Is the proper legacy of the historical - critical method a continued concern for intentionality in biblical texts not so much in precanonical but rather in final scriptural form?

Clear instructions are given throughout the book enabling the reader or participant to research and cross-reference relevant scriptural texts and to consider these in light of the teaching tradition of the Church.

The existentialist view may seem to be supported by scriptural texts such as, «No one has ever seen God» (John 1:18) and «Now we are seeing a dim refection in a mirror; but then we shall be seeing face to face.

But the significance and content of all such views will be defined completely in terms of thinking about them in the view of larger facts of Jesus Christ and the gospel — not primarily by gathering and arranging pieces of scriptural text that seem to be relevant to such topics in order to pinpoint the «biblical view» on them.»

He had an extraordinarily active and successful career, among the fruits of which were the distribution of over two million copies of the Scripture text, in different languages; the equipment of several hundred missionaries; the circulation of more than a hundred and eleven million of scriptural books, pamphlets, and tracts; the building of five large orphanages, and the keeping and educating of thousands of orphans; finally, the establishment of schools in which over a hundred and twenty - one thousand youthful and adult pupils were taught.

Polygamy was, in fact, one of the most sacred credos of Joseph's church — a tenet important enough to be canonized for the ages as Section 132 of The Doctrine and Covenants, one of Mormonism's primary scriptural texts.

In every case — quite possibly every individual case — there is a line, however, where the scriptural texts are e no longer treated as myth.