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Naturalism has gradually displaced the older Christian worldview, with its confidence in God and in a sacramental universe that exists in and expresses God. Instead, according to Sagan, we now live in a naturalistic, self-sufficient
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Steve Akerson
“It’s a reprehensible idea that seems, on the surface, virtuous.” “That describes almost everything the Every does.”
― The Every
― The Every
“We must live in stories. It must be a path we walk, part of the glue that holds us together. Individuals must unite themselves to a body well-formed in love so that we grow up into the logos himself, who is the head. Without that extra step, we will ultimately be dispersed like smoke like wax before the fire.”
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“The Christian canon consists of two different, separate voices, indeed of two different choirs of voices. The Old Testament is the voice of Israel, the New that of the church. But beyond this, the voice of the New Testament is largely that of a transformed Old Testament which is now understood in the light of the gospel.”
― Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible
― Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible
“The properties of mind are not purely mental: They are shaped in crucial ways by the body and brain and how the body can function in everyday life. The embodied mind is thus very much of this world. Our flesh is inseparable from what Merleau-Ponty called the "flesh of the world" and what David Abram refers to as "the-more-than-human-world." Our body is intimately tied to what we walk on, sit on, touch, taste, smell, see, breathe, and move within. Our corporeality is part of the corporeality of the world.”
― Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought
― Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought
“It is one thing to attempt to understand the Old Testament as the sacred scriptures of the church. It is quite another to understand the study of the Bible in history-of-religions categories. Both tasks are legitimate, but they are different in goal and procedure. The hermeneutical issue at stake does not lie in an alleged contrast between historical process and scripture's final form. To understand the Bible as scripture means to reflect on the witnesses of the text transmitted through the testimony of the prophets and apostles. It involves an understanding of biblical history as the activity of God testified to in scripture. In contrast, a history-of-religions approach attempts to reconstruct a history according to the widely accepted categories of the Enlightenment, as a scientifically objective analysis according to the rules of critical research prescribed by common human experience.”
― The Struggle to Understand Isaiah as Christian Scripture
― The Struggle to Understand Isaiah as Christian Scripture
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