HKB
8 passages · search this phrase →
Often appears with: scripture and its interpretation · equity, mercy, and pardon · the nature and attributes of God · sin, guilt, and repentance · trinity in genesis wording · sura iii · strifes of words · soul as breath of life · rewards for works and faith · repentance and faith · repentance and conversion · religious translation
Usually: argument (5) · detachment (4) · crisis of belief (3) · exhortation (2) · reverence (2) · skepticism (2) · commentary or gloss (1) · dialogue (1) · reflection (1) · censure (1)
“Let no one esteem the heavens or the heavenly bodies to be living things, for they have neither life nor sense.” Thomas, Aquinas, Saint, Summa Theologica, Part I (Prima Pars) · observation
“Note the difference of the Law and of the Gospell. The one asketh and requireth, the other pardoneth and forgiveth.” William Tyndale, The first New Testament printed in English · insight
“He it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous;-these are the basis of the Book-and others are figurative. But they whose hearts are given to err, follow its figures, craving discord, craving an interpretation; yet none knoweth its interpretation but God.” G. Margoliouth (George), The Koran (Al-Qur'an) · insight
The passage shifts to Sura III (Family of Imran), affirming God’s unity and revelation, discussing scriptural interpretation and punishment for unbelief, and setting Islam as the true religion while recounting Mary’s story and Jesus’ annunciation.
7 Unintelligible or affected words, applied to the new religion in contempt. See Sura [xci.] ii. 56, p. 343. 8 Matt. xxi. 43. SURA III.-THE FAMILY OF IMRAN1 [XCVII.] MEDINA.-200 Verses In the Name of God, the Compassionate, the Merciful ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful! In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent d…
Tyndale addresses readers to approach Scripture with repentance and faith, distinguishes Law from Gospel, and urges applying the Law to deeds to produce sorrow and the Gospel to Christ for pardon.
To the Reader. Give diligence, reader (I exhort thee) that thou come with a pure mind, and, as the Scripture saith, with a single eye, unto the words of health and of eternal life, by the which (if we repent and believe them) we are born anew, created afresh, and enjoy the fruits of the blood of Christ. Which blood crieth not for vengeance, as the blood of Abel, but hath purchased life, love, favor, grace, blessing,…
He describes people shaped by received hypotheses: they may accept facts but refuse new explanations, and he uses examples of religious practice differing by language translation of a scriptural command.
11. Received Hypotheses. Next to these are men whose understandings are cast into a mould, and fashioned just to the size of a received HYPOTHESIS. The difference between these and the former, is, that they will admit of matter of fact, and agree with dissenters in that; but differ only in assigning of reasons and explaining the manner of operation. These are not at that open defiance with their senses, with the for…
Aquinas surveys Christian and pagan views on whether the heavenly bodies are living, citing Damascene, Augustine, Origen, Jerome, Basil, and others, and concludes the dispute is really about wording.
*On the contrary,* Damascene says (De Fide Orth. ii), "Let no one esteem the heavens or the heavenly bodies to be living things, for they have neither life nor sense." *I answer that,* Philosophers have differed on this question. Anaxagoras, for instance, as Augustine mentions (De Civ. Dei xviii, 41), "was condemned by the Athenians for teaching that the sun was a fiery mass of stone, and neither a god nor even a li…
Aquinas defends Scripture’s wording about man’s creation: the plural “Let us make” signifies the Trinity, “breath of life” means the soul as the body’s form, and “face” highlights senses.
is the breath of life, is in the whole body, and chiefly in the heart. Therefore it was not fittingly said: "He breathed into his face the breath of life." Obj. 5: Further, the male and female sex belong to the body, while the image of God belongs to the soul. But the soul, according to Augustine (Gen. ad lit. vii, 24), was made before the body. Therefore having said: "To His image He made them," he should not have …
Calvin argues that biblical language about repentance, mercy, and purging sins describes conversion and human response, not payments to satisfy God, and uses Scripture and examples (Daniel, Solomon, Peter, Hebrews) to rebut school “satisfaction” schemes.
in the Scripture, are described as gratuitous. A general rule ought rather to be deduced from these numerous examples, than from that single case which is attended with peculiar circumstances. XXXVI. When Daniel exhorted Nebuchadnezzar to “break off his sins by righteousness, and his iniquities by showing mercy to the poor,”(1786) he meant not to intimate that righteousness and mercy propitiate God and atone for sin…
Anthony argues that, even if some differ on purgatory and merit, most accept rewards tied to faith and charity, and Christ’s words and saints’ tradition support expecting heavenly reward for works.
all those. And I beseech our Lord heartily for them, that when they depart out of this wretched world, they find no purgatory at all--provided God keep them from hell! As for the merit of man in his good works, neither are those who deny it fully agreed among themselves, nor is there any man almost of them all that, since they began to write, hath not somewhat changed and varied from himself. And far the more part a…
He continues contrasting apostolic simplicity with scholastic overdefinition of grace, charity, sin, and church practices, claiming scripture would not support the later “strifes of words.”
of the head. For who can conceive these things, unless he has spent at least six and thirty years in the philosophical and supercelestial whims of Aristotle and the Schoolmen? In like manner, the apostles press to us grace; but which of them distinguishes between free grace and grace that makes a man acceptable? They exhort us to good works, and yet determine not what is the work working, and what a resting in the w…