Augustine's «misstep,» he believes, is that, in trying to square Greek metaphysics
with biblical narrative, he finally opted for the timeless deity of the Greeks.
It feels to me like the church - at - large has taken a vow to NEVER get caught being too inclusive, and so has moved the center to a place which isn't quite in harmony
with the biblical narrative.
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.
The historian said: «Familiarity
with the biblical narrative of the crucifixion has dulled our sense of just how completely novel a deity Christ was.
Theologians and professors of preaching are saying that awareness of our own histories helps us discover how our personal narratives intersect
with biblical narratives.
Not exact matches
= > no fiction book ever says that I pointed out the text analysis that person did to juxtapose it
with the authenticity of the
biblical narrative.
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.
I'm also familiar
with many findings (some are somewhat obscure) that support the
biblical narrative.
It's refreshing to read through Bessey's spiritual and theological
narrative peppered
with thoughtful and insightful reflections on interpreting Paul's
biblical stance on women, and a beautiful litany of women in scripture and world history whom God has equipped and used to further God's purposes in the world.
But, in the
biblical narrative, the spirit of the individual lives on in heaven in communion
with God and others or eternally separated from the Creator.
In Out of Sorts, Sarah Bessey helps us grapple
with core Christian issues using a mixture of beautiful storytelling and
biblical teaching, a style well described as «
narrative theology.»
A Christian theology that respects the meaning of the
biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin
with questions arising from our experience.
He was excited by Alasdair MacIntyre's early and enthusiastic review of The Eclipse of
Biblical Narrative and later proud and pleased about a new generation of his students beginning in the early 1970s, theologians like Charles Wood and Ronald Thiemann — proud that they had learned from him, pleased that they were independent enough to disagree
with him on occasion.
(26) What he shows is how under idealist, romanticist, or rationalistic impulses the meaning of the
biblical narrative was no longer seen to be identical
with the meaning of the text of the
biblical narrative.
as well as «The Disappearance of God», «The Hidden Book in the Bible», «Commentary on the Torah», «The Bible
with Sources Revealed», and «The Exile and
Biblical Narrative.»
that is, the mixing of indigenous traditions
with Christian
biblical narratives, are not only identified but often encouraged as a continuing creative practice.
He boldly integrates this insight
with his trinitarian theology by conceiving of the
biblical narrative as «the final truth of God's own reality» in the mutual relations of God the Father, His incarnate Son, and the eschatological accomplishment of their communion by the Spirit.
Many postliberals acknowledge that their positions on the historicity of
biblical narrative and the religious truth contained in non-Christian religions are compatible
with liberalism.
In a 1998 exchange
with Placher in the Christian Century, Gustafson charged that postliberals never give straight answers to questions about the historical credibility of
biblical narrative or about the relation of Christian truth to the truth of other religions.
To say that Christians should allow the
biblical world to absorb their own world, Placher explains, is to affirm that Christians should resist viewpoints and ideologies that are incompatible
with the central claims of scriptural teaching and that Christians should consider whether scriptural
narrative «might be unexpectedly helpful» in understanding their own lives.
In fact, the number of theologians and exegetes is increasing who consider that nothing more is expressed in this feature of the
biblical narrative than the important truth that Eve is of the same equal nature
with Adam, «made of the same stuff», as we might say today, using a similar figure of speech to the dramatic one in Scripture.
Hermann Gunkel, in a sense the unique father of us all in modern
biblical scholarship, despite his insistence on saga's supervision of the Elijah
narratives as we receive them, nevertheless affirms on the one hand Elijah's kinship
with the greatest of all ministers of ancient Israel, Moses, in their mutual contention
with their own people; and, on the other hand, Elijah's legitimate and immediate relationship to the great prophets who follow him and who, essentially, continue the work he began.
In Out of Sorts, Sarah Bessey — award - winning blogger and author of Jesus Feminist, which was hailed as «lucid, compelling, and beautifully written» (Frank Viola, author of God's Favorite Place on Earth)-- helps us grapple
with core Christian issues using a mixture of beautiful storytelling and
biblical teaching, a style well described as «
narrative theology.»
Certainly Catholic Christianity has had the ability to engage the issue
with seriousness,
with respect for the integrity of science, and
with fidelity to the
biblical narrative and Tradition of the Church, as evidenced by the efforts of Pope Pius XII (Humani Generis, 1950) and Pope John Paul II [Address to the Pontifical Academy of Sciences, October 22, 1996).
In The Fidelity of Betrayal, Rollins goes on to criticize the Western Church's almost frantic attempt at «closing over this traumatic rent in the text» by affirming some
biblical narratives over others and by explaining away passages that are inconsistent
with favored
narratives.
It was only when this rigid view of scripture came to be questioned, and eventually abandoned by most, that men were free to examine the historicity of the many
biblical narratives with the tools of historical method.
To the chutnification of language and history, I would like to add
biblical narratives, and in doing so it will not only rid them of their ideological trappings and contest received interpretations, but also inject them
with new flavour and taste.
I do not believe it an accident that one of the earliest stories in the
biblical narrative has to do
with the act of killing.
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.
In the
biblical narrative, hierarchy enters human relationship as part of the curse, and begins
with man's oppression of women — «your desire will be for your husband, and he will rule over you» (Genesis 3:16).
The Abraham - Isaac - Jacob and David cycles are brought back in Chapter Four as evidence that
Biblical narrative together
with lyric is in fact rich in figures of speech and can afford insight into characters» internal and external features.
And I assure you that my knowledge of
biblical controversies is miniscule, but the one were discussing I have spent some time looking into, it's very intriguing to me that these things exist alongside each other... as I said earlier, John's gospel is a good example of historical detail (
with respect to the synoptics) seemingly playing second fiddle to a developing
narrative (the Johanine tradition).
«Listener to the Christian message, «2 occasional preacher, 3 dialoguer
with biblical scholars, theologians, and specialists in the history of religions, 4 Ricoeur is above all a philosopher committed to constructing as comprehensive a theory as possible of the interpretation of texts.5 A thoroughly modern man (if not, indeed, a neo-Enlightenment figure) in his determination to think «within the autonomy of responsible thought, «6 Ricoeur finds it nonetheless consistent to maintain that reflection which seeks, beyond mere calculation, to «situate [us] better in being, «7 must arise from the mythical,
narrative, prophetic, poetic, apocalyptic, and other sorts of texts in which human beings have avowed their encounter both
with evil and
with the gracious grounds of hope.
Tillman asked about
biblical genealogies that don't line up
with other historical records, and parts within the
biblical narrative that seem to contradict each other, no matter how nimble your hermeneutical acrobatics.
The
biblical authors were apparently aware of this need, and so they saturated their
narratives with specific reasons to trust in the promise.
These parables, this teacher who spoke in parables beside the sea, this gospel writer who meant well in his expunged explication of the text, this
biblical narrative with a height and depth — all of this must be missed in a merely human grasp.
With Gutenberg's printing press the story of creation, fall and redemption was put into linear form, and Protestants have always been proud of their control over the
biblical narrative of redemption.
assumptions» to a reading of the
biblical narrative, despite efforts to avoid starting
with a cultural framework, is worth underscoring and applying to the positions of postliberals themselves.
The
biblical narratives about the ancestors are colored over
with religious and political ideals of later periods of Israel's history and hopes.
Destructive
biblical criticism, exemplified for years in the work of the so - called Jesus Seminar, eviscerates the gospel
narratives of all theological power and leaves us, at best,
with a Jesus made in our own image — political agitator, cynic sage, new age guru, etc..
In this respect, his approach is very different from that of another distinguished literary critic, Robert Alter, author of The Art of
Biblical Narrative, who deprecates what he calls the excavative techniques of professional biblical scholarship and works with the text as it is, in its fin
Biblical Narrative, who deprecates what he calls the excavative techniques of professional
biblical scholarship and works with the text as it is, in its fin
biblical scholarship and works
with the text as it is, in its final form.
Mary stands, along
with John the Baptist, at a unique point of intersection in the
biblical narrative between the Old and the New Covenants.
Even the deliberately realist The Wrestler subtly undermined its sports movie
narrative, Black Swan revelled in the «were - swan» pulp of its ballet horror, and Noah loaded its
Biblical epic
with heavy, hard Jewish religion.
While I'm still hoping this film will do justice to the
Biblical Mary Magdalene and not play into the same false, sexist
narrative she's had to deal
with since the Middle Ages, I also hope that we eventually get a
Biblical movie that depicts the events of the Bible in a more racially accurate way.
Once Noah and company are on the ark and the waters rise, the screenplay leans heavily on invention, throttling the
narrative with melodrama and mistaking Noah for
biblical characters not named Noah.