Sentences with phrase «christian view of history»

The sense in which the utopian element belongs in the Christian view of history now becomes clear.

We can use the conception of the embattled reign of Christ as a guide to a reformulation of the Christian view of history.

When I learned that the Christian view of history is a linear progression, with a beginning and an end, I was deeply impressed.

An Anthology of Modern Christian Views of History» (New York: Oxford University Press.

Not exact matches

Would it be wrong of me to believe that since there are crazy, insane Christian Extremists who have ego - maniacal views of the world and have a long, LONG history (thousands of years) of killing and torturing innocent people and blowing people up and standing in the street with card board signs stating «The End is Nigh», that ALL Christians are the same?

So, though southerneyes44 writes of Christian «appreciation of alternate views», there's a long and brutal history of Christians persecuting adherents of other religions, including the followers of Judaism, from which Christianity arose, during various European pogroms against Jews throughout many centuries, and adherents of other branches of Christianity.

In the history of Christian theology, at least three views of divine power can be discerned.

This view entails a complete dismantling of traditional Christian doctrine, including: creation out of nothing, the finite duration of history and nature, miracles as direct divine acts, and the final triumph of good over evil.

It is understandable why the New York Times's Editorial Board would conclude that Christians view sinners as inferior — the tragic history of Christianity, even within our own country, offers many examples of Christians who have used sin as an excuse to dehumanize, discriminate, and hate others.

A couple years ago, however, I began to find other Christians (throughout church history) who have not held to the substitutionary atonement view of Christ's death.

The «prevailing Christian view» until relitively recently, would have been against any notion of the rapture, the equality of women, the emancipation of slaves, and a host of other things that most Christians today look back on with some disgust being attached to their religion's history.

An alternative view of the value of a theology of history for Christian faith is offered.

True, the concepts, and the terms used to express them, are of great importance, especially for the later history of doctrine; and we are not likely to minimize them if we view New Testament theology as Book One or perhaps Chapter One in the History of Christian Dohistory of doctrine; and we are not likely to minimize them if we view New Testament theology as Book One or perhaps Chapter One in the History of Christian DoHistory of Christian Doctrine.

Then, too, we have to face the question whether there can be any point of contact between the Christian view of things, and the way educated men look at the world and its history today.

Accepting the divine entry of God into human history through the man Jesus Christ explains the extraordinary strength and resilience of the Christian Church, and also why it is a mistake to regard it as a purely human organization of those who happen to share the same religious views.

I attribute this attitude to a somewhat distorted view of Christian history.

The later history shows three main ways in which the love of God made known in Christ was grasped and embodied as a Christian view of life.

It was inconceivable to Luke that Peter or any primitive Christian could have — postresurrection and post-Pentecost — viewed the cross as a mere accident of history.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

Since we can not survey history from some universal, purely rational point of view, narrative theologians argue, we have no choice but to operate out of the historical narrative in which we find ourselves — and for the Christian theologian that means the Christian narrative, shaped by the story (ies) of Jesus Christ as found in the Bible.

That he adopts some Christian history like the Knight Templars as part of his anti-Muslim views does not make him Christian any more than the western allies alliance with Stalin in WWII made us communists.

Secondly, unlike the classical Indian Christian Theology, or for that matter the Indian classical Philosophy of the high caste, which is based on the transcendental nature of the Ultimate Reality and a cyclical view of history.

On page 15 of «The Interpreters Bible», Dr. Herbert F. Farmer, Professor of Divinity at Cambridge University wrote about the indispensability of the texts, their importance and how the «truth» of them should be approached, after an exposition of the traditional conservative Christian view of person - hood, sin and the salvific actions of Jesus (aka Yeshua ben Josef), known as «the Christ» in human history.

These giants of Christian history derived their view from Holy Scripture.

From this point of view, all priestly or cultic religion, including its Biblical and Christian expressions, is a recollection or re-presentation (anamnesis) of a sacred history of the past.

«64 Although a Christian philosophy of history can not be rationally demonstrated, Niebuhr argued, an indirect defense is possible by showing that alternative views fail to account for all the facts of history.

Lindsell, in his book The Battle for the Bible, contends that the Bible itself and the history of the Christian church support a view of inspiration that insists on the inerrancy of the autographs of Scripture in every detail of chronology, geography, astronomy, measurement, and the like, even when such details are incidental to the central intent of the passage.»

«63 The method was apologetic: the Christian view was set in opposition to the classical Greek view (meaning for history is found in a changeless realm of ideas) and the modern view (both time and history are self - explanatory).

The contrast of pistis and reason, which has also played a large a role in the history of Christian theology, does not come so sharply into view.

Our study of the path followed by the idiom, however, has made it abundantly clear that while the Lucan tradition has been dominant throughout most of Christian history, it is by no means the only view that has been held by Christians, particularly in the first and twentieth centuries.

A Christian view of time and history which preserves the truth and rejects the illusion in man's vision of history can organize and release human energies today as it did in the days of St. Augustine, and as it did in the bright days of the nineteenth century when the prospect of a reborn society on earth seemed to light the way.

This is immediately followed by the assertion that the Church's position «is grounded in a proper view of economics, true to the etymology of the term, which emerged in ancient civilizations and in early Christian history to describe the arrangement of a household — God's household, which is ordered and open to those who long to sit at the table which they helped set.»

Finally, we shall state the key concept by which a Christian conception of history can maintain fidelity to the facts and yield a more sobered but still hopeful view of the long pilgrimage of man.

Despite outbursts of fanaticism, the Christian faith has throughout its history maintained a deep humanitarianism sorely missing in today's secular views.

If this can be done we shall have passed beyond the crisis of liberal Christianity; for the liberal view of the relation of Christian love to moral problems is in difficulty today precisely because the philosophy of history on which it is based does not sufficiently recognize the tragic obstacles which are set in the way of the life of love.

Finally in The Christian Understanding of Human Nature (1964) I used process - thought, along with some of the insights of existentialism, the new approach to history, and some of the findings of depth psychology, to elucidate the Christian view of the meaning of manhood.

Although this display wasn government sanctioned, the us has a long history of religious abuse by Christians — take the current bigoted view of Muslims by our society.

There are Christians who lay greater stress upon the messages of the prophets and the theology of Paul than upon the recorded words and acts of Jesus, and some who believe that it is impossible to recover any dependable view of the Jesus of history.

That, in my view, is the only way to preserve the paradox or skandalon of Christian eschatology, which asserts that the eschaton has actually entered history.

On the other hand, evangelicals who promote a warped view of American history in an effort to undo the court rulings on church - state affairs ignore a fundamental point made by Roger Williams more than 300 years ago: «No civil state or country can be truly called Christian, although the Christians be in it.»

Evangelicals who promote a warped view of American history in an effort to undo the court rulings on church - state affairs ignore the fundamental point that no country can be called Christian, even though Christians are in it.

Such an attitude is contrary to the highest sense of the Christian view of the world and history and the intention of the gospel.

It pursues its inquiry by recalling the story of the Christian life and by analyzing what Christians see from their point of view of history and of faith.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

Reinhold claims that a tragic view of history is necessary to help the Christian negotiate the gap between the ethical ideal and the possibilities attainable by human collective action.

The process theology which informs our interpretation of Christian faith agrees wholeheartedly with this view of the image of God in man; but it proposes a distinctive addition to the doctrine, for process theology sees love disclosed in a history in which the spirit of God creates new forms.

Bultmann, with his program for a present - and future - oriented theology, sets the stage for much of radical theology's views on the relevance of time and history for Christian faith.

«And although the view that Muslims have been the perpetual victims of Christian aggression down the ages rests on a falsification of history, I reject the equal and opposite fantasy»» promoted by biased and uninformed Christians» «that holds Islam to be a uniquely violent religion.

Perhaps it is this Eurocentric view that leads Newbigin to claim that Christian missions have created a revolution of expectations in the relevant societies, giving the people for the first time a sense of history.

Here St. Augustine's realistic view of political life is of such character that Reinhold Niebuhr can call him the wisest political philosopher in Christian history.24 What St. Augustine does is to see the way of love in history as requiring the adjustment of life to political necessities.