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.
Students of Scripture, in those times were simply anxious for the authority of the Scriptures, not for the ascertainment of their precise historical origin.
Briggs, Study of Holy Scripture (1899), especially ch.
Nor is the first named ' theory less in harmony with Scripture teaching than the third.
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."
Reason and Scripture seemed to him the only grounds on which a true doctrine of the Lord's supper could be rested.
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.
He was also called upon to do battle for his principle against men like Caspar Schwenkfeld (1490-1561) and Sebastian Franck (1500-1545), the latter of whom developed a system of pantheistic mysticism, and went so far in his opposition to the letter as to declare the whole of the historical element in Scripture to be but a mythical representation of eternal truth.
I Descartes, with an, xnusual fondness for the letter of Scripture, quotes oftener than once in support of this monstrous doctrine the dictum, " the blood is the life "; and he remarks, with some sarcasm possibly, that it is a comfortable theory for the eaters of animal flesh.
- 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.
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.
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.
The authority of Scripture in the Church and the supremacy of the king in the state, and Practyse of Prelates (1530), a strong indictment of the Roman Church and also of Henry VIII.'s divorce proceedings, were all printed at Marburg.
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.
The pope appointed Faber to teach Holy Scripture, and Laynez scholastic theology, in the university of the Sapienza.
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.
For the text of scripture he uses both the Latin versions, the Itala and the Vulgate, often comparing them together.
Notwithstanding this adequate knowledge of Scripture, the modern theologian is disappointed to find very little of what he deems characteristically Christian.
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.
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.
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.
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.
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.
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.
A second theory is contended for by Principal Campbell in his treatise on the eldership, and by others also, that there is no warrant in Scripture for the eldership as it exists in the Presbyterian Church; that the ruling elder is not, and is not designed to be, a counterpart of the New Testament elder; in other words, that he is not a presbyter, but only a layman chosen to represent the laity in the church courts and permitted to assist in the government of the church.
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.'