Sentences with phrase «by christian doctrine»

Third, the universal tendency to divide the world between «us» and «them» is heightened by Christian doctrine.

More generally, Montesino refers here to the universal humanity espoused by the Christian doctrine of monogenesis: that all people have Adam as an ancestor and therefore belong to the same race.

It is no accident that Platonic philosophy and the Christian religion readily discovered common ground, and that, in particular, Platonic ideas of the sublimity of the human soul were assimilated by Christian doctrine.

by christian doctrine, we do not render ourselves sinful, it was one of those bizarre arbitrary decisions by god to bestow hereditary sin.

Not exact matches

@Bryan — funny, I see the biggest and most hypocritical violations of Christian doctrine by Fundamentalist Christians who are quick to try to enforce their religious law on non-adherents.

Doctrine for the pluralists is the expression of Christian teaching as worked out by some appropriate theology and expressed in terms adequate to the culture of the day.

This is not some doctrine I made up or some outdated, legalistic ruleset created by power - hungry Christian leaders.

The only t i t l e I go by as a believer is «Christian» That being said, my theology is reformed and is founded upon the doctrine of the sovereignty of God.

They carried around the tablets of the 10 commandments, you know... the covenent (hence the name ark of the covenant), and it had as much meaning to them as transsubstantiation does to good christians who, by doctrine, have to believe they are legit eating and drinking christ, which is whackier in your opinion?

Last week a controversial book of theology was condemned by well - established critics who cautioned the public that the book did not present Christian doctrine in an accurate, biblical, or traditional way.

The general working theory for Christian missionaries was first formalized in St. Augustine's doctrine of «cognite intrare», or «compel them to enter», but was perhaps best summed up by J. C. Warner some 1500 years later: ``... the sword must first — not exterminate them, but — break them up as tribes, and destroy their political existence; after which, when thus set free from the shackles by which they are bound, civilisation and Christianity will no doubt make rapid progress among them.»

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Augustine arrived at this insight not by studying the world scientifically but by reflecting on the basic datum of the Christian faith: the doctrine of God as informed by the incarnation of Jesus Christ.

If a gay person wants to get married in a church by a priest or pastor, the gay rights trumps the Christian doctrine.

The Christian Zionist distortions of historic evangelical and orthodox theology must be debated and confronted primarily by evangelicals but also by mainline Protestants, whose churches sometimes absorb these doctrines.

The actual true doctrine of Jesus could have been recorded in some of the ruled out books and practiced by groups of Christians that the stronger party in Rome declared «heretic» and stamped out long ago.

Convoked by Pope John XXIII, the council engaged in a twofold movement of ressourcement (a return to the often - neglected sources of the Christian tradition) and aggiornamento (an updating of the church's life and doctrine in response to the times).

By the time the full - blown doctrine was in place and creedal, the hope was that Christians would be respectful of those in high places.

Along the way, Mattes argues strenuously against all easy reductions of the doctrine: It is, he insists, the critical feature of Christian theology, and so it must not be compromised by programs of ecumenism or ethics.

If the requisite disjunctive synthesis can not be explained by appeal to the doctrine that God values all possible worlds, this is not so much because evaluation is logically dependent upon gradations of importance, but because (accepting Christian's explanation of the absence of such gradations in the primordial nature) the logic of the doctrine itself entails that God be inextricably involved in the formation of actual worlds as «circles of convergence,» i.e., in «the orderings effected by individuals in the course of nature.»

This view defines Christian faith in terms of continuity in a mode of existence, while recognizing the constantly new intellectual task of articulating doctrines required and supported by it.

Hebegan by asserting that «the promulgation of the great doctrines of religion... [can] never be a matter of indifference to any well ordered community,» «A republic» in particular required «the Christian religion, as the great basis, on which it must rest for, its support and permanence.»

There are people who do not accept the full Christian doctrine about Christ but who are so strongly attracted by Him that they are His in a much deeper sense than they themselves understand....

One of the most important steps in the development of primitive Christian doctrine, and by far the most important for the tradition embodied in Mark and the Synoptics, took place when Jesus was identified with this celestial figure of apocalyptic expectation.

Rollo May has put us particularly in his debt by his insistence that an «ontology of human existence» is required even with the strict limits of psychological theory.16 But now we go beyond the general doctrine of man to the Christian answer to the religious question.

no wonder you have thousands of them and new ones appearing by the minute.This violates christian doctrine of unity in the church that was the only one created by Jesus Christ himself - the Catholic Church!

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.»

Does the Mormon position» that Jesus was begotten by an immortal (but not immaterial) father» contradict the ancient Christian doctrine that Jesus had no natural father?

In my opinion this presentation will be acceptable to official Catholic doctrine which derives from the Council of Trent and need not be opposed either by contemporary Protestant Christians.

Professor Hartshorne, who has much more to say on this matter, believes that «the Christian idea of a suffering deity» «symbolized by the Cross, together with the doctrine of the Incarnation» (C. Hartshorne: Philosophers Speak of God, p. 15 [University of Chicago Press, 1953]-RRB- may legitimately be taken as a symbolic indication of the «saving» quality in the process of things which despite the evil that appears yet makes genuine advance a possibility.

That is why Reinhold Niebuhr wondered how anyone could doubt the doctrine of original sin — it is, he said, the only Christian doctrine that is verifiable by observation.

It hardly needs to be said that the new view of man, to which today's studies and sciences are leading us, constitutes a severe challenge to the doctrine of man assumed and taught by Christian orthodoxy.

The linkage of man with an animal heritage on grounds of variation dictated simply by his response to environmental changes introduced a dominance of physical influences which could in no way be squared with the Christian doctrine of man.

Cf. criticism by Emil Brunner, The Christian Doctrine of God (London: Lutterworth Press; Philadelphia: Westminster Press, 1950, pp. 346 - 52).

Much of what the west has long taken for granted is now disappearing: the security provided by Christendom; the Christian way of interpreting reality; the confidence that the Christian path leads to eternal salvation; and the belief that Christian doctrine embodies the essential and unchangeable truths by which to live.

By the doctrine of the Trinity Christians have, however, wanted to say more than that God's activity is known in three ways.

Am not anti-Christ nor Anti-Jewish just like all Muslims am a monotheist so must be rather Anti-Polytheists & Disbelievers... but believe me it is not hatred but rather pityness for the innocents and hardness towards the wicked transgressors... Guess that is all about it unless few of our brother got the message wrong!?! Since we learned from the Quran verses that there will be in paradise from the Jews, Christian and others from other beliefs... and since God forgives any thing else other than to assign for him partners as polytheists do, then that means many of Christians and Jews are monotheist towards God although might show otherwise of fears from dominant doctrine... As it seems few Christians have realized some how they were wrong some where, then had to introduce that Trinity to correct it to show as if monotheist but made another mistake by having God the One Divided into Three then and remained Divided as Three as now and for eternity...!?

The attempt to change doctrine imperils Christian faith; the unwillingness to incarnate doctrine in each age by theology imperils the Christian's credibility.

In the case of the first Christians, they had the important challenge not only of formulating Christian doctrine which was faithful to what had been experienced by the believing community, but also of weeding out doctrines which could not be considered part of the Christian experience.

By means of ecclesiastical history it is possible to prove that there was always a Christian Church with a certain clearly defined doctrine.

More than anything else, it helps to know that the Latter - day Saints are journeying toward a destination totally different from that posited by more traditional Christian doctrines.

Such a confrontation is needed to help neo - or post-Pentecostal Christians discern the difference between legitimate empowerment by the Holy Spirit and an individualistic doctrine of salvation.

While there is room for talking about such a step, one should not ignore the specific contribution made by traditional cultures to the whole process of formulating Christian doctrines.

Personal religious experience, the home, other religions, church membership, missions, the Scriptures, doctrine, Christian action, the ecumenical movement, church history, Methodist heritage, evangelism, and Christian education — each of these is considered and thoughtfully interpreted from the Christian viewpoint, book by book.

There are days when we meet to discuss a particular Christian doctrine and by the end of it I am exhausted.

In any case, because the truth of Christian doctrines was vouchsafed extrinsically, they did not have to prove themselves by their intrinsic convincingness.

In these ways, the objections to the idea of truth as correspondence can be cleared away, and we can explicitly reaffirm this notion, which we all implicitly affirm in practice, and we can therefore reaffirm that the task of the theologian involves the attempt to formulate the Christian faith in true doctrines, and to defend the truth of these doctrines by showing them to be self - consistent, adequate to the facts of experience, and illuminating.

Rather than finding God in institutions or in doctrine, Christians should encounter him and engage in the Kingdom of God by being on the forefront of social change.

Questions directly related to Christian doctrine rarely hit the headlines in Britain these days, and there has been no public theological debate since the furor created by Bishop John Robinson's Honest to God in 1963.

This is why the Irish clergy are often so timid about proclaiming Christian doctrine: they know well that people like them personally and that they are grateful for the social work done by the Church, but that Church teaching is deeply resented, and that any attempt to state it is met with bitter hostility.