Sentences with phrase «such biblical texts»

But talk about such biblical texts and about the end of the world is no longer the sole property of late - night radio preachers and shouting Bible - pounders.

Not exact matches

It is all so outdated for the human race... I don't understand why so many people need such strong faith in a biblical text to carry out their lives happily and productively.

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.

The biblical hermeneutic of Christian Zionism distorts biblical texts by reading them out of their canonical and historical context, making them seem more like such fictional works as the «Left Behind» series than the whole Word of God.

My disagreements with the five points of both Calvinism and Arminianism iare not exactly with their theology or understanding of Biblical texts, but with something much more basic than that: their definition of certain biblical words and theological ideas, such as election, grace, salvation, atonement, justification, eternal life, forgiveness of sins, etBiblical texts, but with something much more basic than that: their definition of certain biblical words and theological ideas, such as election, grace, salvation, atonement, justification, eternal life, forgiveness of sins, etbiblical words and theological ideas, such as election, grace, salvation, atonement, justification, eternal life, forgiveness of sins, etc, etc..

Theology in the Reformation tradition has explored other alternatives, as in the «Andover theory» which views biblical texts such as 2 Peter 3:19 «20 and 4:6 and Christ's descent to the dead referenced in the Apostles» Creed as warranting belief in the Hound of Heaven pursuing the last and the least.

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.

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.

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.

(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.

Plenty of important biblical texts, especially in the prophetic writings, support such an interpretation.

My first point registers the conviction that the primary hermeneutical principle arises from the decision how to approach the biblical text, whether to view it as I do as God's written Word or to see it in a reduced mode such as is common today.

Letting any such «predescription» set the theological agenda leads to distorting the meaning of the biblical texts.

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.

Other writers — e.g., Virginia Mollenkott and Paul Jewett — admit that various biblical texts do inculcate male domination, but that such «problem texts» (problematic only to feminists, note) should be ignored in favor of the implicit thrust of other, egalitarian texts such as Galatians 3:28.

Such immersion in the biblical world and its language leads to much richer interpretation than either quoting proof texts or picking and choosing passages we like.

It's amazing that a «religion scholar» who writes books about God exhibits such poor exegesis of basic biblical texts.

He upheld the new discoveries of Biblical scholars and insisted that such a genuine and honest criticism of the text and authorship of the Bible could not damage the Christian faith.

It does not matter that all the biblical texts speak of the calf in the masculine; that the Bible tells us clearly that a bull is called a «calf» in order to ridicule it, or that we know concretely that such worship was related to the masculine fertility cult and to the bulls of Canaan or Babylon.

Even to record such conclusions of biblical scholars may contribute to the wintry chill that reaches many corners of the texts, God simply keeps asking creatures questions that admit of no easy answer.

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.

Such people (and most Jews) would consider the idea that there is one and only one understanding of some aspect of Biblical text and both naive and uninformed.

@Chad «ok, fair enough, I will amend my earlier statement as such: «While there are several passages that are disputed as having been included in the original text, there is zero evidence that the biblical text has been adapted or changed in any way.

To answer that question, Justin argues that we have to have «a clear, consistent biblical standard for interpreting the text, a principle we can apply to various passages that will help us to determine, fairly and consistently, how to translate them for our culture... Such a standard would need to be able to differentiate God's eternal laws — such as those dealing with murder, theft, and adultery — from the cultural biblical rules Christians are no longer obligated to follow — such as those dealing with dietary restrictions and head coverings.&raSuch a standard would need to be able to differentiate God's eternal laws — such as those dealing with murder, theft, and adultery — from the cultural biblical rules Christians are no longer obligated to follow — such as those dealing with dietary restrictions and head coverings.&rasuch as those dealing with murder, theft, and adultery — from the cultural biblical rules Christians are no longer obligated to follow — such as those dealing with dietary restrictions and head coverings.&rasuch as those dealing with dietary restrictions and head coverings.»

We have come, then, to the unenviable position of having asserted that the absence of serious interpretation of the Biblical text endangers the Christian character of the sermon while the presence of such Biblical interpretation endangers the movement of the sermon, and the unity essential to that movement, both qualities being requisites for maximum effectiveness.

The absence of serious interpretation of the Biblical text endangers the Christian character of the sermon while the presence of such Biblical interpretation endangers the movement of the sermon, and the unity essential to that movement, both qualities being requisites for maximum effectiveness.

This is such a truism that one is almost ashamed to pen the words, and yet it remains a fact that, in a great deal of the more conservative biblical scholarship, it does seem to be assumed that the appeal to factual accuracy would he as valid and important a factor in the case of ancient Near Eastern religious texts as it would be in a modern western court of law or in a somewhat literally - minded western congregation.

In such situations, preaching has to address these easy assumptions and blind familiarities; the text of Scripture has to fight its way through the «almost Scripture» that is everywhere to be found and passes for Biblical support of custom and prejudice.

For those watching such things, keep in mind that most atheists have never read the Bible through even one time, even though they seem to be perfect experts of the biblical texts.

And yet there is always such a wide margin of unintelligibility in our present experience of these four circles that a fresh conversation with illuminative texts and sources, in this case those of biblical faith, is always in order.

The word «Day» in the original biblical text of Genesis could be translated into many meanings such as: daylight, day, time, moment, or long era of time or a period of time.

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.

Not only does Robert Chisholm explain the biblical text in a way that makes sense and reveals the cultural, historical, and grammatical contexts of Judges and Ruth, he also deals with modern questions that the text address, such as the issues of female leadership, the consequences of spiritual compromise, and the often bewildering actions of God in relation to His people on earth.

When a Lutheran and a Catholic each talk of faith, does each define the word by some comprehensive abstract system, or by the complex associations the word has in a great range of shared biblical texts, such as Romans 1 with its talk of faith as that by which we live, I Corinthians 13 with its association of faith with hope and love, and Hebrews 11 with its definition of faith as assurance and conviction?

I will not engage in a contest of pitting «experts» opinions against each other as such an exercise is as pointless as biblical proof texting.

Fundamentalism has been characterized by (1) vigorous resistance to developments in the world of science that appeared to contradict the Biblical text; (2) Biblical literalism; (3) individualism; (4) moralism; and (5) insistence on belief in certain «fundamentals» such as the inerrancy of the Scriptures, the virgin birth of Jesus Christ, and his second coming.

5) Human sexuality in Biblical texts is also portrayed in terms of qualities of relationship such as faithfulness, love, obligation, and justice.

My use of such an extreme illustration as the Bali incident was so that any of us who wish to engage culture with biblical truth will see the realistic end of modes of contextualization that inadvertently let culture lead in the dance between text and context.

Through the nineteenth century of our era and into the twentieth biblical scholars have worked productively at the analysis of the Old Testament by means of a documentary hypothesis — the theory (supported by many variants such as these) that multiple documents or sources were employed and combined in the present text.

It is not the precision of philology but the politics of rhetoric that controls the choice of terms to describe such phenomena in the biblical text.

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.»

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The apple is so prominent in the Western world's collective imagining of Eden that it came as quite a surprise when I learned, while researching this book, that many of the most ancient biblical texts, written in Hebrew and Greek, never identified the fruit as such.