Format For Bible Quotes

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The application of creative intelligence to a problem, the finding of a solution at once dogged, elegant, and wild, this had always seemed to him to be the essential business of human beings—the discovery of sense and causality amid the false leads, the noise, the trackless brambles of life. And yet he had always been haunted—had he not?—by the knowledge that there were men, lunatic cryptographers, mad detectives, who squandered their brilliance and sanity in decoding and interpreting the messages in cloud formations, in the letters of the Bible recombined, in the spots on butterflies’ wings. One might, perhaps, conclude from the existence of such men that meaning dwelled solely in the mind of the analyst. That it was the insoluble problems—the false leads and the cold cases—that reflected the true nature of things. That all the apparent significance and pattern had no more intrinsic sense than the chatter of an African gray parrot. One might so conclude; really, he thought, one might.
Michael Chabon (The Final Solution)
The Bible is primarily a book not of information but of formation, not merely a book to be analyzed, scrutinized, and discussed but a sacred book to nurture us, to unify our hearts and minds, and to serve as a constant source of contemplation
Henri J.M. Nouwen (Spiritual Formation: Following the Movements of the Spirit)
My course is a survey of how readings of the same constant text have varied over the centuries, from the formation of the canon to our present time, dependent on context and subtext. A community in exile will read differently than a community in apparent full possession of all it surveys, with those who have nothing welcoming the promised overturning of the standing order, and those who have much of this world's goods not longing for the end of the age. Depending, then, upon how one reads and interprets, either the Bible is a textbook for the status quo, of quiescent pieties and promises, or it is a recipe for social change and transformation. There are churches dedicated to each point of view, each claiming its share of the good news; but what is good news for some is often bad news for somebody else.
Peter J. Gomes (The Scandalous Gospel of Jesus: What's So Good About the Good News?)
Paul may be an excellent source for those interested in the early formation of Christianity, but he is a poor guide for uncovering the historical Jesus.
Reza Aslan (Zealot: The Life and Times of Jesus of Nazareth)
God gave us His Word so we could know truth. His truth. The whole truth. And nothing but the truth.
Patty Houser (A Woman's Guide to Knowing What You Believe: How to Love God With Your Heart and Your Mind)
Jaroslav Pelikan’s famous statement is apt here—“Tradition is the living faith of the dead, traditionalism is the dead faith of the living.
Craig D. Allert (A High View of Scripture? (Evangelical Ressourcement): The Authority of the Bible and the Formation of the New Testament Canon)
The Bible is teh means through which we are introduced to Jesus and invited to follow Him in the life of humility and service. Secured by the knowledge that in Christ, our origin... and destination is God, we will yield the fruit of service to God. This is the "so what" of our Bible reading. Does it shape our spirits in love and humility? Does it lead us more fully into life with God? (Life with God, p. 34-35)
Richard Foster
IN THE HISTORY of the formation of the New Testament canon, locating canon lists produced by the early church is quite important. The reason for this is that these lists are seen to testify to a conscious desire on the part of the leaders of the early church to form and close a New Testament canon. The earlier the date of a list, therefore, the better evidence one has of an earlier canon consciousness. It is well known, however, that these kinds of lists belong almost exclusively to the fourth century.
Craig D. Allert (A High View of Scripture? (Evangelical Ressourcement): The Authority of the Bible and the Formation of the New Testament Canon)
From antiquity onward, Torah scrolls were treated as objects of veneration, and imagined to have (for example) health-giving properties. This Jewish idea that the book embodied the divinity of its sacred subject matter shaped the formation of the Christian Bible and the Qur’an. From antiquity onward, the idea of a material book as the ultimate source of truth has persisted. The Roman emperor Justinian passed a law in AD 530 requiring the presence of “holy scriptures” in court throughout proceedings; in the United Kingdom, as recently as 2013 the Magistrates’ Association reaffirmed the need for witnesses to swear on sacred texts.
Tim Whitmarsh (Battling the Gods: Atheism in the Ancient World)
God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule.
Tony Evans (Kingdom Woman: Embracing Your Purpose, Power, and Possibilities)
The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.
James K.A. Smith (Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church (The Church and Postmodern Culture))
I had grown weary of so many rules. That's the thing about every discipline. There's often a format, a belief that if you don't follow the structure to the tiniest detail, you won't get the maximum value: mantras are private. Om is the most perfect sound in the universe. Never lay a sacred text to chant on the floor. If you are in a seminar, always wear a name tag. Put your name in the upper right hand corner of every essay. Just breathe. No, scream. No, cry or hit something. But don't lose yourself. Never do yoga on the full moon. Walk clockwise around a temple. Don't eat protein and starch in the same meal. Always begin the day with fruit. Don't eat any fruit. Never utter the word of G_d. There is no God. There are multiple gods. To be a good acupuncturist, "check your stuff" at the door. Bring all of you. Never do work on the Sabbath. Don't cary anything in your pockets. Consciousness is constant work. Accept Jesus. Read the Bible. There is no suffering. Acknowledge suffering as a noble truth. Tread lightly on the Earth. Leave no trace. Make your mark. Get noticed. Travel silently through life. Attend to the needs of others. Follow your bliss. Suppress. Express. Withhold. Let go. Let it in. Get off the grid. Join the marketplace. Go toward the light. Hadn't I heard enough?
Megan Griswold (The Book of Help: A Memoir in Remedies)
Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D
And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
According to Richard Lints in The Fabric of Theology, four factors influence the formation of a theological vision. The foundation is, of course, listening to the Bible to arrive at our doctrinal beliefs (pp. 57 – 80). The second is reflection on culture (pp. 101 – 16), as we ask what modern culture is and which of its impulses are to be criticized and which are to be affirmed. A third is our particular understanding of reason (pp. 117 – 35). Some see human reason as being able to lead a nonbeliever a long way toward the truth, while others deny this. Our view of the nature of human rationality will shape how we preach to, evangelize, argue with, and engage with non-Christians. The fourth factor is the role of theological tradition (pp. 83 – 101). Some believers are antitraditionalists who feel free to virtually reinvent Christianity each generation without giving any weight to the interpreters of the Christian community in the past. Others give great weight to tradition and are opposed to innovation with regard to communicating the gospel and practicing ministry. Lints argues that what we believe about culture, reason, and tradition will influence how we understand what Scripture says. And even if three ministers arrive at the same set of doctrinal beliefs, if they hold different views of culture, reason, and tradition, then their theological visions and the shapes of their ministries will be very different.
Timothy J. Keller (Center Church: Doing Balanced, Gospel-Centered Ministry in Your City)
24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
a metaphor, visiting the Sistine chapel does more than conceptually advance your knowledge of Michaelango’s view of final judgment, as visiting the Grand Canyon does more than provide you information about the history of the Colorado River. There are sensibilities and emotions that are shaped by the whole experience. So also patristic and medieval theology can function to shape theological values and inclinations we will likely lack so long as we work narrowly within Reformation and modern theology alongside the Bible. It is an enriching, formative experience, comparable to traveling to a foreign country and being immersed in the culture and geography.
Gavin Ortlund (Theological Retrieval for Evangelicals: Why We Need Our Past to Have a Future)
Another cardinal rule of habit formation: be consistent.
Drew Dyck (Your Future Self Will Thank You: Secrets to Self-Control from the Bible and Brain Science (A Guide for Sinners, Quitters, and Procrastinators))
For everything there is a season, and a time for every purpose under heaven: [3:2] a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; [3:3] a time to kill, and a time to heal; a time to break down, and a time to build up; [3:4] a time to weep, and a time to laugh; a time to mourn, and a time to dance; [3:5] a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; [3:6] a time to seek, and a time to lose; a time to keep, and a time to cast away; [3:7] a time to rend, and a time to sew; a time to keep silence, and a time to speak; [3:8] a time to love, and a time to hate; a time for war, and a time for peace.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
know that there is nothing better for them, than to rejoice, and to do good so long as they live. [3:13] And also that every man should eat and drink, and enjoy good in all his labor, is the gift of God. [3:14]
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
If spiritual formation is the purpose of the church, then personal transformation should intentionally be the purpose of the small group ministry. Bible study is great. Fellowship is wonderful. Evangelism is essential. But changing and growing to be more like Christ should be the purpose of the small group ministry.
James MacDonald (Christ-Centered Biblical Counseling: Changing Lives with God's Changeless Truth)
Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ:
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
It is the very nature of language to form rather than inform. When language is personal, which it is at its best, it reveals; and revelation is always formative - we don't know more, we become more. Our best users of language, poets and lovers and children and saints, use words to make - make intimacies, make character, make beauty, make goodness, make truth.
Eugene H. Peterson
The Christian disciple today has access to a world wide web of materials. There is plenty out there for a curious new Christian to discover. Even the maturing disciple can find groups, Bible studies, and prayer materials to help them grow for the mission of Christ. The Church remains stuck in the past, approaching the Internet as an unreal space filled with individuals lacking community. The Church is just now beginning to understand that there is much work to do if we are to engage in mission that is not limited to one worldly abode alone.
C. Andrew Doyle (Vocatio: Imaging a Visible Church)
The Historical Setting of Genesis Mesopotamia: Sumer Through Old Babylonia Sumerians. It is not possible at this time to put Ge 1–11 into a specific place in the historical record. Our history of the ancient Near East begins in earnest after writing has been invented, and the earliest civilization known to us in the historical record is that of the Sumerians. This culture dominated southern Mesopotamia for over 500 years during the first half of the third millennium BC (2900–2350 BC), known as the Early Dynastic Period. The Sumerians have become known through the excavation of several of their principal cities, which include Eridu, Uruk and Ur. The Sumerians are credited with many of the important developments in civilization, including the foundations of mathematics, astronomy, law and medicine. Urbanization is also first witnessed among the Sumerians. By the time of Abraham, the Sumerians no longer dominate the ancient Near East politically, but their culture continues to influence the region. Other cultures replace them in the political arena but benefit from the advances they made. Dynasty of Akkad. In the middle of the twenty-fourth century BC, the Sumerian culture was overrun by the formation of an empire under the kingship of Sargon I, who established his capital at Akkad. He ruled all of southern Mesopotamia and ranged eastward into Elam and northwest to the Mediterranean on campaigns of a military and economic nature. The empire lasted for almost 150 years before being apparently overthrown by the Gutians (a barbaric people from the Zagros Mountains east of the Tigris), though other factors, including internal dissent, may have contributed to the downfall. Ur III. Of the next century little is known as more than 20 Gutian kings succeeded one another. Just before 2100 BC, the city of Ur took control of southern Mesopotamia under the kingship of Ur-Nammu, and for the next century there was a Sumerian renaissance in what has been called the Ur III period. It is difficult to ascertain the limits of territorial control of the Ur III kings, though the territory does not seem to have been as extensive as that of the dynasty of Akkad. Under Ur-Nammu’s son Shulgi, the region enjoyed almost a half century of peace. Decline and fall came late in the twenty-first century BC through the infiltration of the Amorites and the increased aggression of the Elamites to the east. The Elamites finally overthrew the city. It is against this backdrop of history that the OT patriarchs emerge. Some have pictured Abraham as leaving the sophisticated Ur that was the center of the powerful Ur III period to settle in the unknown wilderness of Canaan, but that involves both chronological and geographic speculation. By the highest chronology (i.e., the earliest dates attributed to him), Abraham probably would have traveled from Ur to Harran during the reign of Ur-Nammu, but many scholars are inclined to place Abraham in the later Isin-Larsa period or even the Old Babylonian period. From a geographic standpoint it is difficult to be sure that the Ur mentioned in the Bible is the famous city in southern Mesopotamia (see note on 11:28). All this makes it impossible to give a precise background of Abraham. The Ur III period ended in southern Mesopotamia as the last king of Ur, Ibbi-Sin, lost the support of one city after another and was finally overthrown by the Elamites, who lived just east of the Tigris. In the ensuing two centuries (c. 2000–1800 BC), power was again returned to city-states that controlled more local areas. Isin, Larsa, Eshnunna, Lagash, Mari, Assur and Babylon all served as major political centers.
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
Egypt: Old and Middle Kingdoms Roughly concurrent to the Early Dynastic period in Mesopotamia was the formative Old Kingdom period in Egypt, which permanently shaped Egypt both politically and culturally. This was the age of the great pyramids. During Egypt’s Sixth Dynasty, contemporary with the dynasty of Akkad in Mesopotamia, disintegration became evident. From the mid-twenty-second century BC until about 2000 BC, Egypt was plunged into a dark period known as the First Intermediate Period, which was characterized by disunity and at times by practical anarchy. Order was finally restored when Mentuhotep reunited Egypt, and Amenemhet I founded the Twelfth Dynasty, beginning a period of more than two centuries of prosperous growth and development. The Twelfth Dynasty developed extensive trade relations with Syro-Palestine and is the most likely period for initial contacts between Egypt and the Hebrew patriarchs. By the most conservative estimates, Sesostris III would have been the pharaoh who elevated Joseph to his high administrative post. Others are more inclined to place the emigration of the Israelites to Egypt during the time of the Hyksos. The Hyksos were Semitic peoples who began moving into Egypt (particularly the delta region in the north) as early as the First Intermediate Period. As the Thirteenth Dynasty ushered in a gradual decline, the reins of power eventually fell to the Hyksos (whether by conquest, coup or consent is still indeterminable), who then controlled Egypt from about the middle of the eighteenth century BC to the middle of the sixteenth century BC. It was during this time that the Israelites began to prosper and multiply in the delta region, waiting for the covenant promises to be fulfilled. ◆
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. Isaiah 13:21
Anonymous (KJV Bible for kindle, Bible king james: [Formatted with Easy single click chapter navigation link buttons])
Every day will I bless thee; And I will praise thy name for ever and ever.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
My mouth shall speak the praise of Jehovah; And let all flesh bless his holy name for ever and ever.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
and he shaved himself, and
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
Dallas Willard said, “Bible memorization is absolutely fundamental to spiritual formation. If I had to choose between all the disciplines of the spiritual life and take only one, I would choose Bible memorization.”5
Mike Ashcraft (My One Word: Change Your Life With Just One Word)
Most of us feel overwhelmed at the idea of embarking on a grand plan for spiritual formation like reading through the Bible in a year or memorizing a verse every week. We’d like to, but it just hasn’t happened. Enter My One Word. It’s easy, doable, and surprisingly powerful, mainly because it supplies narrowed focus. This book will give you a simple
Mike Ashcraft (My One Word: Change Your Life With Just One Word)
But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
typeset: Katherine Lloyd, The DESK Ebook conversion: Fowler Digital Services Formatted by: Ray Fowler Unless otherwise noted, Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked NIV are from the The Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. Scripture quotations marked KJV are from The Holy Bible, King James Version. Library of Congress Cataloging-in-Publication Data Sproul, R. C. (Robert Charles), 1939-   [Ethics and the Christian]   How should I live in this world? / R. C. Sproul.     p. cm. -- (The crucial
R.C. Sproul (How Should I Live In This World? (Crucial Questions, #5))
But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, [4:2] through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron; [4:3] forbidding to marry, [and commanding] to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
and having been made perfect, he became unto all them that obey him the author of eternal salvation;
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
Careful thought here will serve the Church for years to come. Churches often find themselves disconnecting their strategic plans from their grievances with church culture. Leaders see a particular problem, but we want to move past repentance right into obedience. Leadership like this only glorifies our own wisdom and righteousness. Appropriate corporate repentance magnifies the Lord of mercy in the church. Not only this, but members of our churches see what we see. When major unbiblical deviations go unaddressed, it only serves to undermine the membership’s view of the care, courage, or competency of the leadership. If we want to see something in culture change, we need to get specific. Exposition. This next stage of managing change will begin a circular process. In this stage, new identified elements of needed cultural change will be added to the existing healthy elements of culture being maintained and reinforced. The leadership team will find itself running around the process circle from exposition to illustration to incorporation to evaluation and a back again to exposition. It may take more laps than a NASCAR race, but culture will change over time. And the process must never end because the culture must be continually cultivated. Exposition is the step in the process that gives Christ-followers a tremendous confidence in the possible future for any church. While formation is always challenging, who better to understand than those the Lord is sanctifying daily? Every single day, we must come to our Bible expecting God to change us, renew us, and cause us to repent. It should be no different for the Church of God. And the means that God uses to shape individuals is the same means He will use to change a church’s culture. The teaching and preaching of God’s Word is our hope and God’s power for change. This step in culture change is so important. The Word of God is powerful to renew hearts and produce fruit among God’s people.
Eric Geiger (Designed to Lead: The Church and Leadership Development)
Western religion and theology represent a synthesis of two different traditions, the Hebraic tradition of religious revelation, which is represented by the Bible, and the Hellenic tradition of metaphysical or natural theology.
Christopher Henry Dawson (The Formation of Christendom)
The main intellectual effort of the patristic age was devoted to the development of the biblical tradition and its adaptation to the understanding and needs of Gentile culture. [...] In the later periods, the Fathers who were most Greek in culture, like Origen and St. John Chrysostom and Theodoret, were also the ones who did most for the study and exposition of the Bible. The essential achievement of the patristic age was the synthesis of Eastern religion and Western culture, or, to be ore precise, the uniting of the spiritual traditions of Israel and of the Christian Church with the intellectual and artistic tradition of Hellenism and the political and social traditions of Rome. This synthesis has remained the foundation of Western culture and has never been destroyed, in spite of the tendency of the Reformation to re-Hebraize Christianity and that of the Renaissance to re-Hellenize culture.
Christopher Henry Dawson (The Formation of Christendom)
The orientation of the heart happens from the bottom up, through the formation of our habits of desire. Learning to love (God) takes practice.” —JAMES K. A. SMITH
Drew Dyck (Your Future Self Will Thank You: Secrets to Self-Control from the Bible and Brain Science (A Guide for Sinners, Quitters, and Procrastinators))
Bonhoeffer, D. Discipleship. Dietrich Bonhoeffer Works 4. Minneapolis: Fortress, 1996. Allison, D. C. J. The Sermon on the Mount: Inspiring the Moral Imagination. New York: Herder, 1999. Talbert, C. H. Reading the Sermon on the Mount: Character Formation and Decision Making in Matthew 5–7. Grand Rapids: Baker Academic, 2004. Guelich, R. A. The Sermon on the Mount: A Foundation for Understanding. Waco, TX: Word, 1982. Lapide, P. The Sermon on the Mount: Utopia or Program for Action? Maryknoll, NY: Orbis, 1986. Greenman, J. P., T. Larsen, and S. R. Spencer, eds. The Sermon on the Mount through the Centuries: From the Early Church to John Paul II. Grand Rapids: Brazos, 2007.
Scot McKnight (Sermon on the Mount (The Story of God Bible Commentary Book 21))
It is now increasingly agreed that the Old Testament in its final form is a product of and response to the Babylonian Exile. This premise needs to be stated more precisely. The Torah (Pentateuch) was likely completed in response to the exile, and the subsequent formation of the prophetic corpus and the “writings” [poetic and wisdom texts] as bodies of religious literature (canon) is to be understood as a product of Second Temple Judaism [postexilic period]. This suggests that by their intention, these materials are . . . an intentional and coherent response to a particular circumstance of crisis. . . . Whatever older materials may have been utilized (and the use of old materials can hardly be doubted), the exilic and/ or postexilic location of the final form of the text suggests that the Old Testament materials, understood normatively, are to be taken [understood] precisely in an acute crisis of displacement, when old certitudes—sociopolitical as well as theological—had failed.[
Peter Enns (The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins)
Islam’s scriptures have always posed a great obstacle to Western attempts to understand the religion. The Qur’an’s format and style would strike anyone accustomed to the Bible as unusual. It is non-linear, with no one narrative flow within individual chapters or across the book as a whole. This has confounded non-Muslim readers for centuries. Despite incalculable advances in scholarship on and awareness of other lands and cultures, Christian and European reactions to the Qur’an changed little between the eighth century and the 1800s.
The Lord is a man of war: the Lord is his name.
Anonymous (The Holy Bible - Authorized King James Version (Old Testament and New Testaments) - Formatted for Kindle)
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
Early “canon formation” means that it is possible to conceive of canon and scriptural authority in phases prior to closure.
Christopher R. Seitz (The Goodly Fellowship of the Prophets (Acadia Studies in Bible and Theology): The Achievement of Association in Canon Formation)
For frictionless publishing, I write the book, finish the chapters and then post it on Kindle with minimal or no editing immediately for 99 cents. At this stage, the book is definitely worth at least 99 cents so I know that anyone who reads it will get a lot of value out of it and will not be disappointed in their investment. But, I don’t aim to publish and sell 99-cent books. I believe my books are much more valuable. So as soon as I know the book is live on Kindle, I work my butt off to make sure to edit out all the typos, add in any graphics or pictures I need, check the formatting, rewrite any sections that are unclear, add in bonus info and content for my readers and voila! What used to take me 2-3 months to edit and complete now takes 2-3 days, sometimes less. Once I’m confident that the book is finished and I’ve uploaded the final copy on Kindle (unless I find more typos or decide to add more later which I can do anytime thanks to the ease of Ebook publishing), I raise the book’s price to my ideal selling price.
Tom Corson-Knowles (The Kindle Publishing Bible)
For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
Dallas Willard said, “Bible memorization is absolutely fundamental to spiritual formation. If I had to choose between all the disciplines of the spiritual life and take only one, I would choose Bible
Mike Ashcraft (My One Word: Change Your Life With Just One Word)
There is also a context constituted by the formation of the literature into a larger whole, a context that is literary and/or canonical: “The problem is that by making historical context sovereign and regulative, historical criticism destroys the literary context that is the Bible (either Jewish or Christian) as a whole and often even the smaller literary context that is the book, the chapter, or whatever.
R.W.L. Moberly (Old Testament Theology: Reading the Hebrew Bible as Christian Scripture)
Golgotha, Place of a Skull. The name is not attested in any ancient documents outside the Bible. It was located outside the city wall (by both Roman and Jewish law) and along a major roadway (by common practice) rather than in an isolated area or up on a hill. These conditions may be met at the traditional location known as Gordon’s Calvary, where a rock formation that looks like a skull can be seen today. This has been a favorite spot for visitors since the nineteenth century. A longer running tradition places Golgotha at the Church of the Holy Sepulchre, which was built in the fourth century by Constantine. Both places are outside the second wall of the city, which was the outside wall at the time of Christ. The third wall was not built until the next decade.
John H. Walton (The Bible Story Handbook: A Resource for Teaching 175 Stories from the Bible)
8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
rather may be cured.
James Riddle (Complete Promise Topical Bible: Every Promise in the Bible in Convenient Topical Format for Easy Reference)
29 He giveth power to the faint; and to them that have no might he increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
Keep the process easy but effective by structuring your goal in this format: “I’m going to ___________.
Roosh V. (Bang: The Pickup Bible That Helps You Get More Lays)
Anonymous (Holy Bible - King James Version - New & Old Testaments: E-Reader Formatted KJV w/ Easy Navigation (ILLUSTRATED))
In 1831, the Royal Navy sent the ship HMS Beagle to map the coasts of South America, the Falklands Islands and the Galapagos Islands. The navy needed this knowledge in order to tighten Britain’s imperial grip over South America. The ship’s captain, who was an amateur scientist, decided to add a geologist to the expedition to study geological formations they might encounter on the way. After several professional geologists refused his invitation, the captain offered the job to a twenty-two-year-old Cambridge graduate, Charles Darwin. Darwin had studied to become an Anglican parson but was far more interested in geology and natural sciences than in the Bible. He jumped at the opportunity, and the rest is history. The captain spent his time on the voyage drawing military maps while Darwin collected the empirical data and formulated the insights that would eventually become the theory of evolution.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
David Trottier (The Screenwriter's Bible: A Complete Guide to Writing, Formatting, and Selling Your Script)
THE PERSON AND GOSPEL of Jesus Christ—building on simple “Jesus loves me, this I know, for the Bible tells me so”—is the only complete answer to the false and destructive images and ideas that control the life of those away from God. The process of spiritual formation in Christ is one of progressively replacing those destructive images and ideas with the images and ideas that filled the mind of Jesus himself.
Dallas Willard (Renovation of the Heart: Putting On the Character of Christ)
I rise usually between five and six...I walk by the light of the moon or stars, or none, about four miles, usually returning home...I then make my fire, and read three chapters of the Bible." John Quincy Adams
Brad Haven (Daily Devotions: Walking Daily in the New Testament and Proverbs: In just minutes per day - read through the New Testament and the book of Proverbs - easy to read format - modern english)
in Christ Jesus to you-ward.
Various (Holy Bible: American Standard Version - New & Old Testaments: E-Reader Formatted ASV w/ Easy Navigation)
Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
And the Light shineth in Darkness and the Darkness comprehended it not. St John 1:5
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
It is the hallmark of the great revolutions of Western history, starting with the Papal Revolution, that they clothe their vision of the radically new in the garments of a remote past, whether those of ancient legal authorities (as in the case of the Papal Revolution), or of an ancient religious text, the Bible (as in the case of the German Reformation), or of an ancient civilization, classical Greece (as in the the case of the French Revolution), or of a prehistoric classless society (as in the case of the Russian Revolution). In all of these great upheavals the idea of a restoration - a return, and in that sense a revolution, to an earlier starting point- was connected with a dynamic concept of the future.
Harold J. Berman (Law and Revolution, I: The Formation of the Western Legal Tradition)
How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)
Anonymous (The Bible - The Holy Bible Formatted for Your eReader)