They find Scripture warrant for this belief in Matt.
There are also special elucidations of some difficult Scripture texts.
Briggs, Study of Holy Scripture (1899), especially ch.
In support of their views they appealed to scripture and to the Western Fathers, who had used the term "adoption" as synonymous with "assumption" in the orthodox sense; and especially to Christ's fraternal relation to Christians - the brother of God's adopted sons.
Nor is the first named ' theory less in harmony with Scripture teaching than the third.
Reason and Scripture seemed to him the only grounds on which a true doctrine of the Lord's supper could be rested.
Mysterious doctrines are ascribed by Protestants to scripture; so half of revelation is regarded as matter for blind assent, if another half is luminous in experience.
Students of Scripture, in those times were simply anxious for the authority of the Scriptures, not for the ascertainment of their precise historical origin.
From the time of my admission to the priesthood to my (present) fifty-ninth year, I have endeavoured, for my own use and that of my brethren, to make brief notes upon the Holy Scripture, either out of the works of the venerable fathers, or in conformity with their meaning and interpretation."
Revelation is not Scripture alone, for Scripture taken by itself does not correspond exactly with his description; nor is it church tradition alone, for church tradition must so far rest on Scripture.
This side of his preparation was finished by a close study of Scripture, the results of which are contained in his commentaries, In omnes Epistolas Divi Apostoli Expositio, his Super Isaiam et Jeremiam, and his In Psalmos.
He connects the Christian ministry, not with the worship of the Temple, in which were priests and sacrificial ritual, but with that of the synagogue, which was a local institution providing spiritual edification by the reading and exposition of Scripture.'
At morning worship the service consists of a litany, scripture lessons, sermon, singing, extempore prayer.
Aquinas.) Duns Scotus strongly upheld the authority of the church, making it the ultimate authority on which that of Scripture depends.
He particularly congratulated himself on having discovered the " philosophical argument " against transubstantiation, " that the text of Scripture which seems to inculcate the real presence is attested only by a single sense - our sight, while the real presence itself is disproved by three of our senses - the sight, the touch, and the taste."
The English reformers realized this fact; and notwithstanding their insistence on the unique authority of the canon of Scripture, their appeal to the fathers as representatives of the teaching of the undivided Church was as wholehearted as that of the Tridentine divines.
In the Geonic period there came into prominence the sect of the Karaites (Bene migra, " followers of the Scripture", the Protestants of Judaism, who rejected rabbinical authority, basing their doctrine and practice exclusively on The g P Y ICaraltes.
- At the last General Synod (1909) they repeated their old fundamental principle that "the Holy Scriptures are our only rule of faith and practice"; but at the same time they declared that their interpretation of Scripture agreed substantially with the Nicene Creed, the Westminster and Augsburg Confessions, and the Thirty-nine Articles.
Christian teachers, especially those who had a leaning towards Gnostic speculations, took an interest in natural history, partly because of certain passages of Scripture that they wanted to explain, and partly on account of the divine revelation in the book of nature, of which also it was man's sacred duty to take proper advantage.
That the substance of the Physiologus was borrowed from commentaries on Scripture 4 is confirmed by many of the sections opening with a text, followed up by some such formula as "but the Physiologus says."
The canon of Scripture was decided in accordance with the touchstone of the Pentateuch.
The prefaces and notes to both these expressed the view that Holy Scripture is the only rule of doctrine, and that justification is by faith alone.
Stripped of its definitely miraculous character, the doctrine of the inner light may be regarded as the familiar mystical protest against formalism, literalism, and scripture-worship. Swedenborg, though selected by Emerson in his Representative Men as the typical mystic, belongs rather to the history of spiritualism than to that of mysticism as understood in this article.
He distinguishes a threefold sense of scripture, a grammaticohistorical, a moral and a pneumatic - the last being the proper and highest sense.
This distinction was already current in the catechetical school of Alexandria, but Origen gave it its boldest expression, and justified it on the ground of the incapacity of the Christian masses to grasp the deeper sense of Scripture, or unravel the difficulties of exegesis.
His Doctrinal Treatises and Introductions to Different Portions of the Holy Scripture were published by the Parker Society in 1848.
He considered the incarnation of Christ as the necessary manifestation to man of an eternal sonship in the divine nature, apart from which those filial qualities which God demands from man could have no sanction; by faith as used in Scripture he understood to be meant a certain moral or spiritual activity or energy which virtually implied salvation, because it implied the existence of a principle of spiritual life possessed of an immortal power.
He had submitted the doctrine of transubstantiation (already generally received both by priests and people, although in the west it had been first unequivocally taught and reduced to a regular theory by Paschasius Radbert in 831) to an independent examination, and had come to the conclusion that it was contrary to reason, unwarranted by Scripture, and inconsistent with the teaching of men like Ambrose, Jerome and Augustine.
Though at first written consecutively, the work is now usually divided into three portions, - a preface, the history proper, and an epistle, - the last, which is largely made up of passages and texts of Scripture brought together for the purpose of condemning the vices of his countrymen and their rulers, being the least important, though by far the longest of the three.
Such were the letters on the study of Holy Scripture (18th November 1893), and on the reunion of Christendom (20th June 1894).
For the text of scripture he uses both the Latin versions, the Itala and the Vulgate, often comparing them together.
Its exclusion from the Jewish Canon of Scripture resulted naturally from its Alexandrian thought and from the fact that it was written in Greek.
They are amongst the earliest examples of the "catenic" (catena, chain) form of commentary, consisting of a series of extracts from the fathers, arranged, with independent additions, to elucidate the portions of Scripture concerned.
It was a short commentary on all the books of Scripture, including some of the apocryphal works, such as the Epistle of Barnabas and the Revelation of Peter.
Notwithstanding this adequate knowledge of Scripture, the modern theologian is disappointed to find very little of what he deems characteristically Christian.
JUAN EUSEBIO NIEREMBERG (1595-1658), Spanish Jesuit and mystic, was born at Madrid in, 1595, joined the Society of Jesus in 1614, and subsequently became lecturer on Scripture at the Jesuit seminary in Madrid, where he died on the 7th of April 1658.
I is (like those of the Psalms) the work of one or more of the Sopherim (or students and editors of Scripture) in post-exilic times, apparently the same writer (or company of writers) who prefixed the headings of Hosea and Micah, and perhaps of some of the other books.
Revelation is a divine source of knowledge, of which Scripture and church tradition are the channels; and he who would rightly v.
Understand theology must familiarize himself with Scripture, the teachings of the fathers, and the decisions of councils, in such a way as to be able to make part of himself, as it were, those channels along which this divine knowledge flowed.
The first book, after a short introduction upon the nature of theology as understood by Aquinas, proceeds in 119 questions to discuss the nature, attributes and relations of God; and this is not done as in a modern work on theology, but the questions raised in the physics of Aristotle find a place alongside of the statements of Scripture, while all subjects in any way related to the central theme are brought into the discourse.
It consists of reading of Holy Scripture, psalmody, non-liturgical prayer and preaching.
Cranmer held that the consecration of a bishop was an unnecessary rite, and not required by Scripture; that election and appointment to office were sufficient.
Among his later writings, besides numerous pamphlets on what was known as "the Apocrypha controversy," are a treatise On the Inspiration of Scripture (1828), which has passed through many editions, and a later Exposition of the Epistle to the Romans (1835), which has been frequently reprinted, and has been translated into French and German.
He was to draw up a written treatise, stating the course he proposed, and defending it by arguments from scripture, the fathers and the decrees of general councils.
The verbal inter- Geography pretation of Scripture led Lactantius (c. A.D.
The material is drawn from Scripture, but in such a way that the propositions of the regula fidei are respected.
The pope appointed Faber to teach Holy Scripture, and Laynez scholastic theology, in the university of the Sapienza.
With the other books, and with no marks of distinction, they were practically employed by the Greek Fathers in the same way as the other books; hence Origen, Clement and others often cite them as " scripture," " divine scripture," " inspired," and the like.
This theory is clearly stated by Cranmer: " In the New Testament he that is appointed bishop or priest needed no consecration, by the Scripture, for election or appointment thereto is sufficient."2 This view, widely held among modern scholars, has strong support in the fact that the words used for ordination in the first three centuries (xaporov€ v, xaOcvTav€CV, «Afpova9at, constituere, ordinare) also expressed appointment to civil office.
They appealed not to the school divines, but to Scripture and primitive antiquity.
For Erigena, therefore, the speculative reason is the supreme arbiter; and in accordance with its results the utterances of Scripture and of the church have not infrequently to be subjected to an allegorical or mystical interpretation.
The chief of them, written against Calvinism, are Five Checks to Antinomianism, Scripture Scales to weigh the Gold of Gospel Truth, and the Portrait of St Paul.
I had read of the potter's clay and wheel in Scripture, but it had never occurred to me that the pots we use were not such as had come down unbroken from those days, or grown on trees like gourds somewhere, and I was pleased to hear that so fictile an art was ever practiced in my neighborhood.