Sentences with phrase «see biblical history»

Catholics have not used the language of primordiurn much because they see biblical history within the tradition and the tradition within history, but the conservatives are often primitive in their views about origins of episcopacy and papacy, and contemporary moderates often try to settle things by going back to biblical accounts of early ministry and communal life.

Not exact matches

Read the actual history of the doctrine of «hell» and you will see that it is NOT a biblical idea.

Biblical norms and historical models must be related to contemporary possibilities with an imaginative grasp of what this history is apt to imply for those who see it against the background of their own fears and choices.

With a number of fellow pastors who became lifelong friends, Rauschenbusch studied, read, talked, debated and plumbed the new social theories of the day, especially those of the non-Marxist socialists whom John C. Cort has recently traced in Christian Socialism (Orbis, 1988) The pastors wove these theories together with biblical themes to form» «Christian Sociology,» a hermeneutic of social history that allowed them to see the power of God's kingdom being actualized through the democratization of the economic system (see James T. Johnson, editor, The Bible in American Law, Politics and Rhetoric [Scholars Press, 1985]-RRB- They pledged themselves to new efforts to make the spirit of Christianity the core of social renewal at a time when agricultural - village life was breaking down and urban - cosmopolitan patterns were not yet fully formed.

To be deep in history is certainly, for instance, to cease to be an evangelical of the kind who allows experience to trump doctrine, who believes doctrine can be read off the surface of the biblical text, and who sees no theological or existential problem that can not be solved with a proof text or two.

But Marian dogma stands too free of biblical warrant, and Roman primacy has too complicated a history for me to see with clarity the hand of God behind it.

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.

It's encouraging then to come to a passage like Luke 7:18 - 23, where we see one of the greatest men in Biblical history experience a moment of doubt.

As we examined the biblical foundations of the doctrine of love we saw that the Bible regards human life as a history in which God seeks to create a community of those who love him and one another, and who celebrate his love in a life of faithfulness and joy.

Neither Alt nor Albright was prepared to take the biblical account of Israel's origins and early history entirely at face value, yet both saw it as a rich source of historical information.

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.

In biblical times to know about history was to interpret human events in relation to our purpose: to see the building of the Tower as idolatry was to understand an historical event.

The biblical history is meaningful, because of the interpretation of events supplied by the Word of God through prophetic men — an interpretation which, as we have seen, is itself creative of events.

11 See R. H. Pfeiffer, «Facts and Faith in Biblical History» Journal of Biblical Literature Vol.70, no. 1 (March, 1951), p. 5

We have seen that the interpretation of love in the biblical faith has taken several directions in history.

(* For a detailed criticism from the point of view of a biblical scholar, see James M. Robinson, «Neither History nor Kerygma,» Christian Advocate, Mar. 23, 1965.

For example when he states «It is through Jesus, for the first and only time in history, we get to see and hear God exactly as he is», that's biblical illiteracy.

Tradition and aother biblical writings were given great weight as well, and the bible was not something that was seen as literal or without error... God inspired meant God was the muse or concept that moved people to write about their experiences, as well as a history and a bit of a rule book.

It is a logic which, as we shall see, moves us in the course of the biblical narrative from creation to history, from first things to human politics.

To see how Biblical art like vanitas painting fits into the evolution of European painting, see: History of Art Timeline.

A problem could arise with biblical literalists, but one could address that by suggesting that some fictional stories have great value in teaching some lesson or illuminating some aspect of the «human (or other sentient being) condition», and also address actual historical events in the translation of the bible — or one could be more abbrassive and ask «do you believe deaf people can't be saved» (see one of Paul's letters, and the history of the Catholic Church)-- oh, you don't — so when you said you were a literalist, you were speaking figuratively?»