Sentences with phrase «with biblical terms»

Positive mental health is synonymous with the biblical term, «wholeness.»

Not exact matches

Nonetheless, the lines of inquiry connected with the term — combined with fresh study of biblical, patristic, and Orthodox thought — hold high promise, I believe, for a constructive response to the concerns raised by today's environmental philosophers.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

guyFromVA Here is another interpretation: To make clear that being a Christian truly involves communion with the Three Persons of the Holy Trinity within the household of God, one ought to use biblical and patristic terms.

Nevertheless, biblical prosperity (far more accurate term than «prosperity gospel») is with merit and present in the Scripture.

Now, before all the church curmudgeons jump on this with I - told - you - sos about biblical illiteracy and widespread deficiencies in systems for discipleship (which may be partly to blame for the statistic), it important to note that unfamiliarity with the term does not necessarily equal widespread ignorance of its content.

In ancient biblical cultures, the term was often used in connection with a person being bought from the slave markets and then being given their freedom.

And yet, while all this is true and must be emphasized unfailingly in the Church, we can not, on the other hand, make Jesus simply a figure with Jewish significance and interpret him only in terms of biblical patterns of thought.

This is not consistent with an honest study of the term and it's biblical usage.

Melancthon, who was very instrumental in translating the biblical scholar Luther's thoughts into theological categories was also on very close terms with Calvin, a lot closer than Luther realized some people believe.

Most of the Indian Christian theologians pay more attention to equate biblical terms and concepts with the Indian.

Such a proposal in no way invalidates the search for doctrinal forms that are consistent with the substance of the biblical revelation; it merely means that their discovery will constitute but a halfway house rather than the journey's destination itself These doctrinal forms will then have to be adapted to and translated in terms of the assumptions and norms of the American situation in such a way that the Word of God is preserved in its integrity but affirmed in its contemporaneity.

The author sees the nature of the ordained ministry in terms of functions, or what the minister actually does, by examining the biblical bases and the historical development of ministry, and concludes that the church can only function with competent professional leadership.

It embraces a fruitful abundance of descriptions of God, including all the substantive terms that can legitimately complete the sentence, «God is...,» beginning with scriptural terms such as Word, Wisdom, Water of Life, Bread from Heaven, Truth, and Comforter, as well as alternative proper names such as El Shaddai and also El Roi» Hagar's name for God, in the only biblical story where a human being gives God a name.

For all the new European inhabitants of America the Christian and biblical tradition provided images and symbols with which to interpret the enormous hopes and fears aroused in them by their new situation, as I have already suggested in using the terms «paradise» and «wilderness.»

Thus America came to be thought of as a paradise and a wilderness, with all of the rich associations of those terms in the Christian and biblical traditions, or, more simply, thus Europeans came to think of America as both a heaven and a hell.

Preaching also suffers from the failure to provide opportunities for the laity to wrestle with biblical and theological concepts in the context of their own lives and in their own terms.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

Biblical contextualization is bringing the gospel to people with their terms.

James Dobson taught, in no uncertain terms, that the biblical ideal was for women with young children to stay home instead of work.

(We are not discussing etymology of a term, but what the Biblical writers intended with their statements) You suggest that they couldn't condemn it because it wasn't within the realm of their experience.

This usage went back to biblical examples of condemning false teaching with use of the term «anathematize,» which means «cut off» or «separate.»

The reason is that without a belief in Yahweh, acceptance that Jesus Christ is the only «way» to a relationship with the Creator, and measuring results in terms of Biblical truths, there would be little universal help to Christians, Jews, Moslems, atheists, and others at all.

In the course of many centuries the biblical record has left us with an impressive compendium of historical testimony to God's dealings with Israel, expressed in terms of a wide variety of diverse and often conflicting perspectives, which so perplexed the Greek mind as it tried to come to terms with the foundations of Christian theology.

The only thing that would put us in «good standing» with the ex-gay and similar folk would be to admit we are gay and always will be («reparative» therapy doesn't work and denial ends in repression taking the form of promiscuity), and most of us aren't called to celibacy (in the only Biblical sense of the term, as Jesus makes reference to and Paul discusses at length).

Biblical inerrancy is debated in America's largest denomination with the same vigor, and in almost the precise terms, that it was in the 1890s Charles Briggs trial.

He also faulted churches for coalescing around distinctions of class, race, education, and economic status rather than welcoming outcasts — represented in the biblical passage by «foreigners» and «eunuchs» — on equal terms with ourselves as children of God.

In fact, say biblical experts, these terms and concepts were already familiar to residents of the Roman Empire who knew them as references to the authority and divinity of the emperors, beginning notably with Caesar Augustus before the dawn of the first century.

In the last two chapters, the authors make their concluding assessment: first in social and political terms by analyzing the positions of evangelicals and Catholics with regard to main themes in American history; second in more biblical and theological terms as they seek to answer the question they set themselves in their title.

Criticism of the term will not and probably should not abolish its use (though I, for one, believe a better historical case can be made for referring to «the biblical tradition»), but it may encourage citizens to regard it with suspicion.

Within the tradition of biblical and trinitarian Christianity it would be eccentric not to come to be on intimate terms with God.

Boldest: Shari Johnson with «My Lesbian Daughter, The Bible, and Sex» «When I hear terms like «God's design» and «Biblical marriage» I have to wonder who decides these things... We keep a death grip on the scriptures that suit us — and the translation of those scriptures becomes more a matter of tradition, opinion and convenience than the Word of God.»

Don't you people understand that the biblical term «Jews» refers to a small sect of Jews with membership that included the Herod's?

Those are not beliefs — not in the biblical sense of the term «belief» — or if they are a form of belief they are disconnected from any relevance to you and I. None of these «so called» beliefs affect much of what you do with your life — knowing about a virgin birth won't give you the tools to be a better parent — these «beliefs» do not function like that — they are more suppositions about the character of God.

It is not an ordinary biblical term for sexual intercourse, which is usually described as a man «going in» to a woman or «lying with» her.

But if it is because of a real conflict with the way in which any decent modern man is bound to think, then indeed it is time to talk about removing the offensive elements from the Biblical story by radical translation into harmless terms.

The Fruits of the Holy Spirit is a biblical term that sums up nine attributes of a person that is filled with the Holy Spirit.

With her Biblical provenance, Mary Magdalene definitely has what Hollywood suits would term «brand recognition».

Players partake in the social dynamics of high school, but at night, dwell into multidimensional otherworldly planes of people's inner selves (personas) that personify into a mix of psychological archetypes and biblical deities that they must come to terms with or battle.

• Pres ointroduces the paper ooutlines the content • - massive clapping by Venezuela on the table, but are not given the right to speak • Tuvalu oI am grateful that you came back to the meeting owithin the UN, we are given respect as nations owe have processes to consider items collectively otoday I saw leaders saying they had a deal othis is disrespectful of the other countries owe have democratic processes owe appreciate that you have given us more time othis documents have major problems owe need science - based results oanything above 1,5 can mean the end for oresponse measures — inconsistant with Bali oreference to mechanism on REDD - but is not defined clearly ono reference to International Insurance Mechanism oreview mechanism in 2015 is too late oin biblical terms: oI regret to inform you: Tuvalu can not accept that document • Venezuela (bleeding hands from her clapping!)

While the term «Christian Counseling» has been defined in multiple ways, our approach when working with Christians is to integrate a biblical understanding of human nature and growth with scientifically - based psychotherapy approaches.