A Quote by Jon Meacham
Only the most unapologetic biblical fundamentalists, for instance, take every biblical injunction literally. If we all took all scripture at the same level of authority, then we would be more open to slavery, to the subjugation of women, to wider use of stoning. Jesus himself spoke out frequently against divorce in the strongest of terms.
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In reality, there are no biblical literalists, only selective literalists. By abolishing slavery and ordaining women, millions of Protestants have gone far beyond biblical literalism. It's time we did the same for homophobia.
The problem for those who assert biblical authority in support of traditional definitions of marriage is that one could, with equal validity, assert that the lending of money or certain kinds of haircuts are forbidden by God, or that slavery and the subjugation of women are authorized by the Lord.
Archaeology in general is the recovery and study of the material culture of past civilizations. Biblical archaeology is as an application of the science of archaeology to the field of biblical studies. Through the comparison and integration of Scripture with the evidence of history and culture derived from archaeology, new insights into the biblical context of people and events, and sometimes the interpretation of the text itself, are possible. In this way archaeology serves as a necessary tool for biblical exegesis and for apologetic concerns.
Biblical archaeology was developed early in this century in an effort to substantiate the authenticity of the Biblical account. It's by now generally recognized in Biblical scholarship that it has done the opposite. The Bible is not a historical text, and has only vague resemblances to what took place, as far as can be reconstructed. For example, whether Israel ever existed is not clear; if so, it was probably a small kingdom somewhere in the hills, apparently virtually unknown to the Egyptians.
When we refer to 'the biblical approach to economics' or the biblical response to politics' or 'biblical womanhood,' we're using the Bible as a weapon disguised as an adjective.
A name is so important in biblical settings that Scripture frequently mentions God Himself changing someone's name to reflect a new reality. Abram, which means 'exalted father,' was changed to Abraham, meaning 'father of a multitude.'
As I've taught our congregation, within the Christian faith the question of homosexuality is not a question of biblical authority, but biblical interpretation.
"Biblical theology" refers to something more precise than theology that is faithful to the Bible. It might be helpful to draw a contrast: at the risk of oversimplification, systematic theology tends to organize theology topically and with an eye cast on its contemporary relevance, while biblical theology tends to organize the same biblical material so that it is easier to see the distinctive contribution of each biblical book and human author, and to trace the trajectories of themes across the Bible so we see how the books of the Bible hold together.
When biblical material touches on the natural world, we can legitimately use the tools of science. Sometimes that shows us - no shock here - that biblical writers didn't know as much as we now know about the natural world - but God knew that when he picked them, so that alone tells us that "doing science" that would satisfy a 21st century - and beyond - audience wasn't what God was interested in with respect to the enterprise of producing Scripture for posterity.
Empathy is born out of the old biblical injunction 'Love the neighbor as thyself.'
I think evangelicals would do better if they concentrated less on bolstering the formal authority of the Scripture - which I certainly would want to affirm - and more on displaying how biblical texts can shape lives in salutary ways, how they are fruitful texts, how they are texts one can live according to.
In every genre of biblical literature and every stage of biblical history, God is seen pouring out his grace on his people for the sake of his glory among all peoples.
... what I believe to be one of the major tragedies in the Church today. Namely, that evangelicals are biblical, but not contemporary, while liberals are contemporary but not biblical, and almost nobody is building bridges and relating the biblical text to the modern context
I like to think about the biblical story of the woman at the well and how out of order her life was. Jesus pointed out she'd had five husbands and was living with a sixth. But Jesus chose her to be the one who would take the good news of the Messiah's arrival to her village.
Those issues are biblical issues: to care for the sick, to feed the hungry, to stand up for the oppressed. I contend that if the evangelical community became more biblical, everything would change.
You take out an injunction against somebody or some organisation and immediately news of that injunction and the people involved and the story behind the injunction is in a legal-free world on Twitter and the Internet. It's pointless.
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