Sentences with phrase «between other christian»
The only difference I see between other Christians and Camping is that he proclaimed the date of the event.
http://religion.blogs.cnn.com/ Not exact matches
Talks to draw up a new executive in Germany between the pro-business FDP (Free Democratic Party), Chancellor Angela Merkel's CDU (Christian Democratic Union), its Bavarian sister party the Christian Social Union (CSU) and the Greens came to an end at the weekend, after the FDP decided to walk out for what it saw as a lack of compromise from other parties.
Japanese Prime Minister Shinzo Abe will likely stress to President Donald Trump that a «trust deficit» remains between North Korea and the other countries in the region, says Stephen Nagy of the International Christian University.
To no longer feel that psychological divide between me and other people who are not Christian is starting to feel very attractive.
If the past few years are anything to go by, this growing interest in strong relationships between the LCMS and other confessing Christian churches is likely to continue into President Harrison's second term.
Despite the headlines, there has been a quiet, decades - long effort of partnership and cooperation between Muslims, Christians and others, extending from Dakar to Jakarta.
The population that summer was 307,006,550... so in simple terms that would mean that the 24 % equates out to be approximately 73, 681, 572... I think there are more than enough... the difference between an Atheist baseball team and a christian ball team is that we'd walk away, have a beer and pat each other on the back for a job well done, a christian ball team would give credit to their god.
The difference between the Christian and the non-Christian, therefore is not that the one is saved and the other damned for the sin of being born in the wrong place.
Bartlo believes Christians have to be intentional about sitting down — distraction free — and carving out time for God on a daily basis, even though it's sometimes easier to just pray «in between» other activities throughout the day or while walking from one thing to the next.
«Even those who claim the Bible's inerrancy make distinctions between Scriptural edicts, sensing that some passages — the Ten Commandments, say, or a belief in Christ's divinity — are central to Christian faith, while others are more culturally specific and may be modified to accommodate modern life.»
The most important has to do with the structure of the play, which turns the story of the Passion into a melodramatic clash between on the one hand the good Christ and his followers (including by implication the entire Christian Church), and on the other the evil Sanhedrin and its followers.
It is also in tension with making a very sharp a distinction between what has been canonized by the church and other writings by faithful Jews and Christians.
«I believe,» he writes, «we are living in an era with monumental possibilities for permanently reshaping the historic relationship between Jews and Christians, and paving the way for an outreach by both to peoples of other faiths.
Considering the history of conflicts between Church and State, it would seem more prudent for Christians, Jews, and others of good will to take the position that the death penalty is justified as long as it is carried out by a lawful sovereign, not inflicted in a cruel and unusual manner, and imposed only on those convicted of heinous crimes by due process of law.
Between the moment when he consents to dissolve his inferior unity and that other, rapturous moment when he arrives at the threshold of his new existence, the real Christian feels himself to be hovering over an abyss of disintegration and annihilation.
In the years after World War I, Christians felt keenly the difference between both of these modern forms of Christology on the one hand and the historic faith of the church on the other.
Learning the difference between pain and sin teaches Christians compassion — that quality that recognizes in others a common experience of need and pain.
Even in light of how Jesus's life and teaching move between the two poles, there is a tendency in Christian tradition to tilt in one direction or the other, depending on the context.
Moreover, unlike some of the other theologians who hold that violence is necessary, Father Maillard is not concerned to show either that violence is consonant with Christian love or that there is a relation between Christianity and revolution.
Wolfhart Pannenberg concluded his incisive overview of the period with the observation that one must «spare the Christian doctrine of God from the gap between the incomprehensible essence and the historical action of God, by virtue of which each threatens to make the other impossible,» and went on to state that «in the recasting of the philosophical concept of God by early Christian theology considerable remnants were left out, which have become a burden in the history of Christian thought.»
As relations between the American and Russian governments deteriorate amid disputes on Ukraine and other issues, eight Russian church leaders visited Christian ministries and government offices this week on a «peace and understanding» mission.
I believe it is authentically Christian thinking to single this out for special focus and to imply it in the fresh application of the relations between God and the world, among human beings, and between human beings and other creatures.
Scotus calls St. Paul the Christian philosopher and seeks in his philosophy to find a balance between Augustinianism and Aristotelianism in such a way that he often agrees with Aquinas but sometimes disagrees where therigour of his thinking leads him in other directions.
Hauerwas and the other essayists are on firmer ground when they write of the importance of holding on to the Christian story, which gives meaning to individual stories and provides «rich resources to make possible friendship between the elderly and, perhaps most important, becoming and remaining friends with ourselves as we age.»
In Winthrop, then, there is a great tension between the situation of fallen men, whose disobedience to God rends them also from each other so that they love themselves alone, and the truly Christian community where all are one body in mutual love and concern.
Christian congregation; some have seen a theological school as distinct from but interrelated with congregations in ways analogous to the relation in the Reformed tradition between the congregation and its clergy; others have seen a theological school as related, not to congregations, but to a cadre of active clergy for whom it provides «in - service» or «extension» education.
I have struggled with how to continue to attend church and fellowship with fellow Christians, torn between keeping silent on my differing beliefs and suffering the disconnect from others, or speaking up and risking their correction, concern, and judgment.
Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?
Relations between Jews and Christians will be forever agonistic: Jesus can not for them be other than a figure of contention.
Between Jews and Christians, and between Christians and other Christians, matters go Between Jews and Christians, and between Christians and other Christians, matters go between Christians and other Christians, matters go deeper.
Yet even though the differences in usage between Old Testament and New Testament caused some second century Christians to conclude that two different realities were referred to, the apostolic church was adamant, that it was none other than the God of Israel who had spoken to men in Jesus.
Theologically, it is all wrong to see the main line of division between the Christian ideology and civilization, on the one hand, and the non-Christian Weltanschauung on the other.8
Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»
Beside it is not clear if he wrote the book bases Islam & the Quran or basis the Muslims in Asia or Muslims in Europe or America since although Islam is one but the Branch of Islam, the Race, the Customs & Traditions play a tough role in shaping each nation of Islam to look & thinks different from each other... am sure you have the same thing in Christianity as wouldn't think Chinese Christian is exactly like European Christians or European Christians are all the same with out any differences whether Protestants or Catholics or between both branches??
But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.
Although usually called CCM for «Contemporary Christian Music,» that label not only confuses the genre with the University of Cincinnati's famous music school (CCM: the College — Conservatory of Music) but also suggests an affinity between it and the masterpieces of Messiaen, Penderecki, Tavener, and a host of other contemporary Christian art composers — with which it has little.
Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).
That is the Christian challenge ---- to tell the difference between one and the other, to embrace the world while avoiding its wiles.
Essentially, when it comes to the role of faith and works, it is critical to understand the important distinction between the free gift of eternal life to all who simply believe, and many of the other benefits of the Christian life which can be gained through following Jesus daily.
On the other hand, evidentialists are right to assert that between Christian and anti «Christian systems of thought there is always a point of contact.
Here are a few of those affirmations: all baptized Christians have Spirit - granted charismata assigned to them; offices are a particular type of charismata; there is no ontological difference between officeholders and other members of the congregations; the priesthood of all believers does not divide a congregation into distinct groups (laity and clergy); ordination is a public attestation to the presence of the particular charismata by the whole congregation; ordination is not necessarily an irrevocable appointment to a lifelong task.
Certainly other factors are at play here, from low levels of education to strong kinship systems, but it's likely that Christian and Muslim teachings celebrating the generation of life and customs and rituals honoring the sacrifices of fathers and mothers play a role in accounting for the close connection between fertility and faith around the globe.
If, on the one hand, the goal of full communion between all mainstream Christian denominations seems as far away as ever, I would want to say, on the other, that there is a sense in which fundamental aims of the mid-20th-century ecumenical movement have already been achieved.
And what are the other groups that are between the Christians and the atheists in MENSA — bet it's the agnostics, way above their population demographic.
I consider myself a Christian, and I am perfectly aware of the similarities between Old Testament stories and ancients stories told by other cultures in the same area.
In Egypt the Muslemes they do nt burn our Bible no they burn our Churches and they destroied some other Churches dowen to the ground, Last week some Muzlem Olah said on the Muzlems not only to burn Churches but to burn the Christians themselves -LCB- that is what the Quraan say is burn churches] In 2010 the muzlems kiddnaped and rapped over 70 Christian girls between 13 to 30 years old and they tried to force them into Islam....
By AD 353 the Christian community in Edessa was divided by the rift between the bishop and his adherents on the one hand and the school of Edessa and the majority of the Christians on the other.
Buddhist love differs from Christian love in that the Buddhist lover is not a self and, consequently, makes no distinction between lover and beloved, whereas Christian love is that of a self for other selves.
Once that kind of necessarily collaborative enterprise was initiated, then the urgent need for Christian theologians to understand the significant similarities and differences between Christianity and the other world religions could finally move to the center of Christian theological attention.
There is a fascinating story here to be told - but one which would take us too far afield from this discussion - about the intricate interplay between the crises of biblical authority and Christian belief on the one hand and the rise of the novel and the growth of art history and literary criticism on the other.