Sentences with phrase «with biblical accounts»

====== @Mass Debater «The fosil record, DNA and the geological record DO NOT JIVE with biblical accounts without a great amount of twisting logic and constant re-interpretations of the bible.»

The fosil record, DNA and the geological record DO NOT JIVE with biblical accounts without a great amount of twisting logic and constant re-interpretations of the bible.

Process theologians see this in fundamental accord with the biblical accounts of creation.

The christmas myth as told by western culture, is a jumble of faith, popular culture, earlier festivals, and it is held at a time of year that is clearly not in line with biblical accounts of the birth of Jesus.

Good luck to anyone who tries reconciling their Jesus with the biblical accounts of his life.

Then we invited people to come back on the 40 - day journey, which obviously fits with the biblical account of Jesus» resurrection on Easter Sunday through to the ascension.

Compare, for example, Grayling's Genesis with the biblical account.

The new evolutionary theory seemed to reject both and, of course, to conflict with the biblical account.

Not exact matches

The Biblical accounts of God - to - human relationship and affairs going from the very obvious to the very mysterious, starting with creation and going through a multitude of stages, the fall, the expulsion and curse, trials and covenants, rebellion and Law, culminating with God's «Ultimate Provision» for Salvation, the «Good News» of the Lord Jesus Christ, His only begotten Son, the «New Covenant,» the «Millennial Kingdom» to come, the end of time, and the afterlife, are the basis for the Christian Theology on «Time Dispensations.»

(2) Evolution has often been taught with the implication that it was a rejection of the biblical creation account, by ignoring or dismissing the creation stories as prescientific myths surpassed by superior modern versions.

I personally don't think Steve was «fair» with all of the biblical accounts of violence, since he often cuts off quotations in mid-sentence, but with all the clear «unfairness» in Scripture where actual human lives are getting «cut off» by God, it's hard to quibble over minor details like that.

I wasn't too happy with many of the changes in the movie from the biblical account, but whatever.

Stark invaded the realm of historians and biblical scholars in 1996 with The Rise of Christianity, a sociological account of why the early church grew.

Even the biblical account of the last judgment can be used to feed into this preoccupation with personal salvation.

The bible clearly demarks generations, along with the number of years people lived, to a good enough degree that a pretty clear timeline of creation is readily derivable), The biblical account of events is clearly off on time scales.

She is in the biblical accounts one of several women who followed Jesus from Galilee to his appointment with fate in Jerusalem.

Fifteen percent of those surveyed said that theology's main role with respect to science is to «support the biblical account of the human creation and fall.»

The KJ song that you lash out at shows that you know nothing about the Biblical account of a woman who brought her most valuable possession, an Alabaster Box, in which she broke open and bathed the feet of Jesus with her hair.

A chrismon is a Christmas tree that has been purposely decorated with symbols that clearly point to the person and work of Christ and the biblical account of His incarnation.

It is clear that only an outline can be offered, and its detailed justification would exceed the limits of what is possible here.4 The problem of the content of that account, the problem, that is, of what is actually asserted and what is mode or manner of making the assertion, can in principle only be solved if the literary character, genre or form of the biblical account has been clearly determined in accordance with sound principle.

This fact just does not fit with the biblical version of earths history or the account of Adam which means there was no «first man» and no inherrited sin and thus no need for a savior or a ransom sacrafice.

This author blends accounts of his journeys (to Chimayó, Lindisfarne, St. Patrick's Purgatory in Ireland and El Cristo Negro in Guatemala) with biblical, historical and theological reflections.

I have a hunch that one explanation accounts for the silence of evangelical biblical scholars more than any other: the basic fear that their findings, as they deal with the text of Scripture, will conflict with the popular understanding of what inerrancy entails.

It has affected how man understands the origin of life (including his own) on this planet, and Christianity has had to contend with, account for, and reconcile its implications with the biblical narrative of creation and purpose as stemming from God.

Coupled with some of the tools of biblical criticism (such as the criteria of Embarrassment, Double Discontinuity and Multiple Attestation), he seeks to demonstrate the case for the origin of the Johannine tradition in the words and actions of the historical Jesus, as passed on by eyewitness accounts and possibly by John the son of Zebedee himself.

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

• A great rain covered the land and mountains with water, although some water emerged from beneath the earth in the biblical account (Genesis 7:11).

The investigation of the relationship between fat and perception is not a matter, I suppose, that formal epistemology concerns itself with; but in its words about the knowledge of God the biblical account is steeped in it.

Obviously the biggest issue with the story of Noah's flood is the fact that IF it happened, God had to violate the scientific laws He created in order for the Biblical account to have occurred.

So, in the biblical account the tower of Babel was destroyed by God as judgement about them and then confusing them with giving them different languages so they didn't understand each there for making it impossible to work together to build another tower.

Even a more moderate historian — one who suspects that the biblical account of Solomon's reign is based on folk tales and legends that circulated more than a half millennium after the real Solomon lived, yet is open to the possibility that these folk tales and legends hark back to a historical figure — may have reservations about crediting this legendary Solomon with the fortifications and gates at Hazor, Gezer and Megiddo.

Whereas Wellhausen had challenged the historical reliability of the biblical account on the grounds that it was compiled from multiple sources that originated long after the events reported, his intellectual successors a century later were employing methodologies (such as rhetorical criticism and narrative criticism) that seemed to assume that the biblical writers were not particularly concerned with historical accuracy anyhow.

There were other issues too: The way the accounts of Israel's monarchy contradicted one another, the way Jesus and Paul quoted Hebrew Scripture in ways that seemed to stretch the original meaning, the fact that women were considered property in Levitical Law, the way both science and archeology challenged the historicity of so many biblical texts, and the fact that it was nearly impossible for me to write a creative retelling of Resurrection Day because each of the gospel writers tell the story so differently, sometimes with contradictory details.

Enns skillfully dismantles some of the common responses to these passages — that the Canaanites were super-duper evil and therefore deserved to be exterminated, that war with the Canaanites was inevitable, that God's bloodthirsty portrait in Joshua is balanced out by more flattering portraits elsewhere in Scripture, that questioning biblical accounts of God - ordained genocide is sinful because God can do whatever God wants to do, etc — before offering his own controversial, yet well - argued, conclusion: «God never told the Israelites to kill the Canaanites.

But since God and divine action permeate the entire biblical account of history, one is obliged to begin with a complicated anatomy of the scriptural word.

Our understanding of the unfathomable size, age and complexity of the Universe was instrumental (along with evolution) in dethroning the Biblical account of creation.

These biblical stories, while not being accounts of actual incidents, nevertheless have a connection with actuality which stories of the ordinary kind do not need to have, Thus the creation story is true only if God is in fact the Creator of the heavens and the earth and of man in his image, and the story of the fall is true only if man is in fact alienated from God and thus actually falling short of the glory of his own true nature and destiny.

A Muslim response to Sacks's invitation will therefore need to begin with rereading the Qur» anic accounts of Abraham and Ishmael and other biblical figures.

The Catholic Church hasn't officially defined how the Biblical Account was made manifest in our world (heck, as soon as it tried, science would probably change how humans evolved, so its kind of hard to reconcile Theology with a moving target).

Yes, I agree with Greg that the biblical accounts say these things, but I would say that Greg's explanation of these difficult biblical events still turns God into a monster - releasing monster like Zeus.

My experiences with raising questions about religious pluralism, heaven and hell, biblical inerrancy, and the creation account have not been pleasant ones to say the least.

It's amazing how many people take the first part where «one day with the Lord is as a thousand years» as a scale so they can «interpret» prophecy and Biblical accounts such as the creation to fit their world view without any consideration for the second part where «and a thousand years is as one day».

Angle will be making stops in two early and important 2012 primary states this month for viewings of a Christian movie entitled «The Genesis Code,» which is described by the producers as a film that «reconciles the Biblical account of Genesis with the scientific account of the origins of the universe.»

What has not been mentioned is that the «Saul - into - Paul conversion theory», published by Elaine de Kooning in Art News in 1958, was not set in Willem de Kooning's studio and did not mention a «Bell - Opticon», unlike her account of 1962.13 Additionally, while the 1958 account's introduction dramatised Kline's breakthrough to abstraction as a «transformation of consciousness», or a «revelation» of Biblical proportions, invoking the example of «Saul of Tarsus outside the walls of Damascus when he saw a «great light»», the description of Kline's technical and conceptual breakthrough in this account nevertheless resembled previous accounts of Kline's development in its gradualness, uneventfulness and thoughtfulness.14 The breakthrough that Elaine de Kooning first recounted was a product of sustained technical experimentation and logical thought on Kline's part, rather than accident or epiphany: «Still involved, in 1950, with elements of representation, he began to whip out small brushes of figures, trains, horses, landscapes, buildings, using only black paint.

Exodus I, 2004, for example, was inspired by Hall's identification with the themes of expulsion and journey in the Biblical account of the departure of the Israelites from Egypt.

Too often, the classroom has been a battleground in which science loses out to ideology — either directly, as with fights to equate biblical accounts of creation with research illuminating natural selection, or indirectly, when fears of such fights cause teachers or administrators in a more subtle way to skip or skim over science that has big implications for society.

The approximately 6 % rise in «Evolution, but God guided» in the second form of the questionaire relative to the form quoted above probably represents a shift of those whose interpretation of «exactly as the Bible describes» allows them to consider creation prior to 10,000 years ago as consistent with the Biblical creation accounts.