Domingo 3 de febrero, 5º domingo de Epifanía (Verde) Salmo 138 (EEH 47, 8 de febrero de 2004); Isaías 6:1-8, (EEH 39, 15 de junio de 2003; y EEH 110, 7 de junio de 2009) 9-13; 1 Corintios 15:1-11 (EEH 37, 20 de abril de 2003; y EEH 83, 4 de febrero de 2007); Lucas 5:1-11 (EEH 11, 4 de febrero de 2001.) Domingo 10 de febrero, Transfiguración (último después de Epifanía - Blanco) Salmo 99; Éxodo 34:29-35; 2 Corintios 3:12- 4:2; Lucas 9:28-36 (37-43) (EEH 47, 22 de febrero de 2004.) Domingo 17 de febrero, Primer domingo de Cuaresma (Violeta) Salmo 91:1-2, 9-16 (91:1-2.9-16, EEH 47, 29 de febrero de 2004 y 91:9-16. EEH 79, 22 de Octubre de 2006.); Deuteronomio 26:1-11 (EEH 47, 29 de febrero de 2004); Romanos 10:8b-13 (EEH 47, 29 de febrero de 2004); Lucas 4:1-14 (EEH 12, 4 de marzo de 2001) Domingo 24 de febrero, Segundo domingo de Cuaresma (Violeta) Salmo 27 (27:1-6. EEH 48, 7 de marzo de 2004 y 27:1-6. EEH 58, 21 de enero de 2005); Génesis 15:1-12; 17-18 (EEH 48, 7 de marzo de 2004); Filipenses 3:17-4:1; Lucas 13:31-35 (EEH 84, 11 de marzo de 2007.
In this essay, I argue for a philosophical continuity and progression to Protestant religious thought in the Nineteenth Century. More specifically, I center on the work of Immanuel Kant, Friedrich Schleiermacher, and Sören Kierkegaard, all of whom are Protestant Christians concerned with maintaining the worth of religion in a culture grown skeptical. The essay argues that it is the great value of Kierkegaard as a religious thinker that he provides a way beyond the conditions and strictures placed on thought by those defenders of faith\u27 who came before him. Kierkegaard does this by enfranchising a kind of thinking that might be called religious, and thus, makes the object of religious reflection not theology as a cognitive science, but a prayerfulness that makes possible a religious becoming
The debate among American evangelicals over scriptural inerrancy has received less attention in recent literature than it did during its height in the 1970s and 1980s. Nonetheless the issue itself remains unresolved; indeed, many consider it beyond hope of resolution. Recent work by certain philosophers, however, suggests that there is a way out -- not by resolving the debate but by dissolving it. In particular, a model developed by Nancey Murphy for understanding the history of the split between Protestant liberals and conservatives can be appropriated for understanding the history of the inerrancy debate. Examining the history of this debate through the postmodern lens of Murphy\u27s model reveals that certain shortcomings of modern philosophy fed into the debate, forcing theologians to overstate the significance of certain claims. As the debate progressed, there was a steadily increasing concern that Scripture be considered accurate in all matters, including the precise recording of detailed historical events and matters of science. For some conservatives this eventually became a test of orthodoxy; that theologians such as Martin Luther and John Calvin did not share this view reveals the force of modernity\u27s influence. Looking beyond the current evangelical view of Scripture, a postmodern world provides room for an even stronger commitment to the Bible\u27s authority, though one that does challenge certain evangelical assumptions
From his vantage as a New Testament scholar and seminary leader, Craig Koester reflects on the interchange between Word and World through the lens of biblical studies, especially through several examples. Koester is Vice President of Academic Affairs, Professor and Asher O. and Carrie Nasby Chair of New Testament at Luther Seminary
The changing social, economic, and religious landscape of rural communities offers denominations an opportunity for demonstrating renewed relevance to congregations in those areas, as denominational leaders and structures help rural congregations identify and meet the mission challenges they now face
Psychologists and theologians often talk past each other, particularly when discussing forgiveness. Comparing narrative therapy and the gospel story provides a way to engage the conversation meaningfully, both realities providing ways to transform human live
Learning to forgive and to be forgiven is a lifelong curriculum from which we never really graduate. Shakespeare’s King Lear can be one guide in this educational process