Sentences with phrase «christians present to the world»

Not exact matches

Neither early Christian nor modern scholar (nor modern publisher) will necessarily be actively dishonest, but simply bending to the pressures their world presents them and reading the evidence through the biases their situation provides them.

Three priorities presented themselves to Castro: (1) Since the world is experiencing a resurgence in religion, and the decline of faith in modernity, the churches must resolve theological and philosophical questions: Is the Spirit exclusive, and the Christian faith unique, or is the Spirit (he?

As Christians watching horror, we are reminded through our belief in «Our Father» that, in the real world, God is present in our lives to «deliver us from evil.»

Contending that the empire option dramatically compromises the gospel vision of peace, Nelson - Pallmeyer jettisons just - war theory and advocates reclaiming Jesus» radical model of nonviolence, He challenges Christians to reject militarism and those aspects of their religious tradition that encourage or endorse violence, and he presents nonviolent alternatives that refuse to sanction violence as part of Cod's providential care of the world.

At the same time I came to realize that history presents that aspect of the world of our experience which, according to Jewish and Christian faith, reveals God's presence in his creation.

Similarly, people born into any given religious faith — Christian, Muslim, Hindu, etc, etc, etc — and who are immersed in that faith, and surrounded by people of that faith, all of their lives — and especially their childhood — can't be expected to suddenly cast off such total indoctrination when an atheist such as myself presents them with certain facts which conflict with their world view.

Richard L. Rubenstein has had a greater and more immediate impact upon the world of Christian theology than has been effected by any recent radical Christian theologian, and doubtless this is true because, in the words of Langdon Gilkey, he presents the sharpest and most devastating challenge to the traditional or Biblical conception of God.

All this ought to make us reconsider all the activist talk in the church, the supposed imperative that the church should go out to meet the world, the insistence that Christians should stop presenting to men the authoritative demand and commandment of God....

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

This new cultural reality raises some anxieties, but it also presents many of us with an opportunity to rediscover Christian witness in a world that we do not control.

Christians will be sufficiently and completely present in the world if they suffer with those sufferers the one way of salvation, if they bear witness before Gods and man to the consequences of injustice and the proclamation of love.

As far as the Church was concerned, it meant that the Christian Bible could not be interpreted with the same guileless ease as a schools» elementary primer, containing over some six thousand years the history of the world in detail to the present day.

The Christian does not depart from the world as it is, but he has a certain detachment in regard to all present things.

Lament as we may the vanished world of Christendom, it is not present to us, and we must also come to recognize that with the erosion of Christendom we can no longer respond either interiorly or cognitively to the classical forms of Christian belief.

As long as Christians seek to present a strong and vital testimony of their faith, they must know that the world of which they are a part is influenced by an atheistic climate.

If Christianity be rightly understood and if Christians understand themselves correctly, things are exactly the opposite of what most Christians and non-Christians imagine: hope in the absolute future of God who is himself the eschatological salvation does not justify a fossilized conservatism which anxiously prefers the safe present to an unknown future; it is not a tranquillizing «opium for the people» in present sorrow; it is, on the contrary, the authoritative call to an ever - renewed, confident exodus from the present into the future, even in this world.

One of the Yale ministers stated this point of view very well when he said: «Alcoholism is a sin only in the sense that it is a sin attributed to society, especially a Christian society — that we have been unable to bring about a world free from the tensions and conflicts of the present day.

While the Jew awaits a Messiah of the future, the Christian knows that the Messiah - Son of Man has come in Jesus Christ, that his coming was a real and decisive event, and that he will be present with us even to the coming of the end of the world.

In my dialogues with Third World Christians, I have sought to use the creative aspects of the black Christian eschatology in order to help us to see beyond what is present to the future that is coming.

Given the present climate in the Islamic world, as already mentioned, interreligious conversation among Muslims, Christians, and Jews is very difficult to get going.

In the present situation of unprecedented inequality within countries and in the world, to be baptized as a Christian should be a call to a counterculture, to resistance to the grave evils of capitalistic globalization.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

He called upon the Church to «repent of the sins of existing society, cast off the spell of lies protecting our social wrongs, have faith in a higher social order, and realize in ourselves a new type of Christian manhood which seems to overcome the evil in the present world, not by withdrawing from the world, but by revolutionizing it.»

The divisions and even animosities are a cancer that is metastasizing within the body of Christ, obsessing us with diversions from his ministry and presenting to the world a negative image of Christians.

The task of confronting the nonevangelical world over the issue of Biblical authority is being undercut by the desire to challenge fellow evangelicals» notions of inspiration What is distinctively evangelical needs again to be forcefully presented to the wider Christian community.

This corrective also served the purpose of presenting to the church a new understanding of itself and of the autonomous modern world, and it reminded us what it means to be a Christian in the world come of age.

Christian apologetics is a field of christian theology which aims to present a rational basis for the christian faith, defends the faith against objections and attempts to expose the flaws of other worChristian apologetics is a field of christian theology which aims to present a rational basis for the christian faith, defends the faith against objections and attempts to expose the flaws of other worchristian theology which aims to present a rational basis for the christian faith, defends the faith against objections and attempts to expose the flaws of other worchristian faith, defends the faith against objections and attempts to expose the flaws of other world views.

This corrective also served the purpose of presenting to the church a new understanding of itself and of autonomous modern world, and it reminded us what it means to be a Christian in the world come of age.»

American Christians, I strongly suggest you to read on the persecuted Christians around the world, both past and present.

According to Bultmann, any attempt at the present time to understand and express the Christian message must realize that the theological propositions of the New Testament are not understood by modern man because they reflect a mythological picture of the world that we today can not share.1

They are our authentic heritage from the Hebrew prophets, the Gospels and the early church (see, for example, Charles Avila's Ownership: Early Christian Teaching [Orbis, 1983]; they are themes that were anticipated in part by developments in the papal «social encyclicals» from 1891 to the present, and by the Vatican Council's 1965 pastoral constitution «The Church and the World Today.»

I hope that the foregoing criticisms of Hauerwas regarding his seeming adherence to a substantialist view of the self will be further clarified in the ensuing discussion of his understanding of the Christian story, the relationship between the church and the world, and the alternative process - relational view that is presented.

Finally, I shall present what I consider to be a more adequate understanding of character and virtue, the Christian story, and the relation between the church and the world based on the conceptuality of process - relational thought.

Furthermore, a metaphysical outlook, being other - worldly, is unable to show the modem world a Christian outlook which values the things of earth and sees the world as in process of spiritual redemption and transformation and presents salvation as taking place here on earth.

The last two chapters turn from theological analysis and biblical study to the relations of these to the individual Christian and to the message and the service of the churches in the present world.

For the present, however, the point is that the quality of the Spirit, and hence our criterion for knowing whether any given spirit is indeed to be linked with the Spirit of God, is for Christians the congruity which that spirit does, or does not, possess with what we have learned of God, God's character and purpose and manner of operation, through Jesus Christ in his revelation of the divine nature and agency in the world.

I would suggest, however, that theology needs to be more open to various modes of the future than Dr. Altizer's system allows: both to the impact of the future as presented in a corpus of Christian tradition under the theme of «hope,» and to the future as it presents itself to our secular world.

Let them blend new sciences and theories and the understanding of the most recent discoveries with Christian morality and the teaching of Christian doctrine, so that their religious culture and morality may keep pace with scientific knowledge and with the constantly progressing technology... Thus they will be able to interpret and evaluate all things in a truly Christian spirit,... and priests will be able to present to our contemporaries the doctrine of the Church concerning God, man and the world, in a manner more adapted to them so that they may receive it more willingly.»

They were presented with the challenge of directing their lives to a Christian faith that was vital for the whole world.

The Ghana Assembly of the International Missionary Council, having reviewed the steady growth of the relationship of association between the International Missionary Council and the World Council of Churches and having considered with care the opinions of delegates and those of the Christian Councils whose views have been presented, accepts in principle the integration of the two Councils, and desires further steps to be taken towards this goal.

The foreword of the present book includes a 1965 letter from Ramsey to Fletcher: «[T] he candid issue between us is whether agape is expressed in acts only or in rules also, which question is generally begged; or else the structures in which human beings live are attributed to other than uniquely Christian sources of understanding (natural law, etc.) while Christians go about pretending to live in a world without principles.

How are we to live as rich Christians in a world that presents us always with the poor?

Weak human nature will not let us believe in the promises of God with a confidence that purges from the soul the anguish of fear and unbelief, the Anfechtungen... Therefore, in Luther's discovery of justification the Christian was liberated from the self - imposed requirement to present a perfect mental attitude to God, to confuse belief with knowledge, faith with the direct intuition of an observed world.

If the Christian church has something helpful to say to the present, complex economic world, how can it put together needed words and ideas that are more than cliches?

God, as chief causative principle and as supreme affect, is «in this world or he is nowhere»; biblical material, and in relation to it Christian liturgical and hymnological imagery, with the theological articulation of this, intend to make affirmations which are to be found in the pictures and forms and myths — and these we must seek to make meaningful and valid for ourselves in our present existence; man is an «embodied» and a social occasion or series (or «routing») of occasions, organic to the world of nature, and can only truly live as he lives in due recognition of these facts and sees them as integral to himself.

From an analysis of attitudes towards Christians in the ancient Roman world comes the significant comment that» [w] hat others thought about Christianity was a factor in shaping how Christians would think about themselves and how they would present themselves to the larger world.»

In this way our churches can be, more clearly than they are at present, part of the world - wide Christian community that never allows us to forget the humanity of those beyond the barriers that limit our understanding.

All the people born before Christian theology, and in areas in the world were Christian theology is not present, by her logic are automatically going to be lost.

The Christian Yes to Jesus» messiahship, which is based on believed and experienced reconciliation, will therefore accept the Jewish No, which is based on the experienced and suffered unredeemedness of the world; and the Yes will insofar adopt the No as to talk about the total and universal redemption of the world only in the dimensions of a future hope and a present contradiction of this unredeemed world.