Sentences with phrase «church about a century»

Yes, the available history says that the heart was in the possession of the church about a century later, so either someone kept it for a long time after cutting it out of his corpse — yeah, that sounds likely — or it is a medieval «relic» that is actually the heart of a pig or a sheep that some clergyman sold along with genuine pieces of the cross and bones from St. Peter to make a buck on the rubes, uh, faithful.

Not exact matches

Or just transparent about thing that are easy targets — the church is an easy target — People's concepts of God are easy (Be done for centuries).

Peter Hawkins of Yale Divinity School writes about his recent visit to the Church of the Holy Sepulchre in Jerusalem, which is controlled by the Latin Catholics, Greek Orthodox, Armenians, Syrians, and Copts who have been vying with one another for centuries.

Check out this link to find out about marriage to young girls claim.Very very interesting to know.I hope everyone has the patience to study history and reality of life centuries ago worldwide.This video also gives you references to online history books about facts it says.Simply, the average age of marriage was very young worldwide including church approved age of consent to marry.What Mohamed did, was very common back in the days and just to let you know, that girl was engaged to another man and then the engagement was broken due to his disbelief which tells you that that was common back in the days.Also, the age of 6 mentioned was age of engagement not age of marriage.marriage happened a few years later.

Speaking about the value of catechism... Kevin DeYoung, pastor of University Reformed Church in East Lansing, MI, and one of the bloggers here at Evangel, recently agreed to an interview about his new book The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism, which is....

The Catechism of the Catholic Church says that «Christians of the first centuries said God created the world for the sake of communion with his divine life, a communion brought about by the «convocation» [gathering together] of men in Christ, and this «convocation» is the Church».

Heresy and Doctrine in the Early Church In the first few centuries of Christianity, teachers taught wildly different ideas about who Jesus was.

Fourth, if I understand your comments about the church and you are being critical of the church, this could be said about much of the church at the end of the first century.

If the dogmas of the Christian Church from the second to the sixth century centuries express finally and sufficiently the truths concerning the topics about which they deal, then the Greek philosophy of that period had developed a system of ideas of equal finality.

To answer your question... yes I am exploring the same issues by creating a very simple series of short vidoes placed on the web which exmaines a different path for the 21st century church to follow and what it could look like, Its not advertised but about 3500 viewings so far.

What about the tens of thousands of your pedophile priests protected by your pedophile infested church who have raped countless children throughout the centuries and continuing to this day?

Twenty centuries later, I think we are the ones who invest our ego in the church and make the church about our values, rather than seeing our relationship to Jesus as finding expression in a community of believers — quite literally a new family.

In the eleventh century Dante would probably have been almost as incensed about imperial intervention in the affairs of the Church — at least in the abstract — as he was in the fourteenth about papal intervention in affairs of state.

A barrage of such stuff, pouncing on any scandal that could be dug up and chipping away at the pontificate of Pope Benedict, not to mention the usual stuff about the need to elect a pope who would change the «policy» of the Church over such matters as abortion, gay marriage and women priests, had been unleashed almost immediately, once Benedict had been congratulated for bringing the papacy into the 21st century by resigning.

And the Church in the 20th century hadn't always got its language and style right: Casti Connubii in the 1930s says wise and true things about marriage and family life, but didn't somehow quite manage to tackle the emerging questions being raised by women as educational opportunities for them expanded and new responsibilities cametheir way in public, commercial, and professional life.

To a late 20th - century church that speaks about «economic democracy» and «solidarity with the poor,» these may seem like modest goals, morally speaking.

... Reminds me of what Frederica Matthewes - Green says here about the differences that developed between the eastern churches and western Christianity in the centuries following the great schism.

Talking about the fourth - century church Peter Brown writes

Before the flourishing of Bultmann's career, New Testament scholarship had been dominated by literary criticism, which attempted to uncover the secret of how the texts were compiled; by investigation of the Hellenistic background, especially the mystery religions surrounding the early church, as part of a sociological critique of the history of religion; and by excitement about the apocalyptic content of the teaching of Jesus as a first century Jew.

By invoking the memory of Galileo's struggle with the church in the same breath with the «revolutions in science» associated with Newton, Darwin and Einstein and the claim that science transforms our self - understanding, the writers fall into a stereotype about the warfare between science and religious faith and they exhibit a 19th - century common belief that science will displace religion.

Even if they attempt to explain away «No one knows about that day or hour, not even the angels in heaven nor the Son, but only the Father» (Mark 13:32), they can not explain away that most every Christian, theologian, scholar, and prophet from the first Century until the Nineteenth Century all believed that the church would go through the Great Tribulation and not escape through some secret rapture that would leave the world paralyzed.

In the post-Christendom context that has been in the formation since the 18th Century and will be the normal situation of the church in the third millennium, Christians are required to become knowledgeable and articulate about the christological basis of their belief.

It is possible that a hurricane of change awaits both church and state in the next half - century, for observers who are cynical about the institutional church often fail to take note of the equal cynicism about the state in communist countries.

That's why gays have been presecuted by Christians for centuries because of the prejudice lies that the Church spews about them.

The second view about the origin of Christianity in India is that Indian church was founded by Christians from East Syria during the course of the first three centuries.

Marco Polo's account of his journey to China and of the Christians he found there is one of the most important pieces of information that has come down to us about the church in China in the 13th century.

The New Testament contains the deposit, in writing, of the continuous tradition about Jesus at various stages of its transmission during the first century of the church's existence.

In the second century, at the time when the Canon of the New Testament was beginning to be formed, there was a controversy about the place which the Old Testament should occupy in the Church.

There may be something to learn from all this about the way in which pious men rebel against the idea of divine, incarnational authority and activity living on down the centuries in the Church.

Catholic Churches taught their followers about limbo for centuries.

This integrative way of thinking about Church, state, and society has also been common among many Protestants and Catholics over the centuries.

For a helpful discussion of nineteenth - century influences on how we think about «the future of oldline churches» see William McKinney, «Revisioning the Future of Oldline Protestantism,» The Christian Century (November 8, 1989): 101century influences on how we think about «the future of oldline churches» see William McKinney, «Revisioning the Future of Oldline Protestantism,» The Christian Century (November 8, 1989): 101Century (November 8, 1989): 1014 - 16.

It opens up the great debate about the identity of Christ that convulsed the Church in the fourth century.

The honeymoon, that is, between the now enfeebled and increasingly remote souls who for over a quarter of a century had carped and sneered at Pope John Paul II (and by the same token at «PanzerCardinal» Joseph Ratzinger) but who had nevertheless hoped against hope for a Pope who would be somehow reborn if not as a fully paid - up liberal, as a Pope at least who would go easy on all that counter-cultural JPII stuff about being «signs of contradiction» and about continuity with the pre-conciliar Church and who had breathlessly found (so they thought) that, lo, it was even so, in the wonders of Deus Caritas Est. «On his election last spring,» carolled The Tablet, «the former CardinalRatzinger was widely assumed to have as his papal agenda the hammering of heretics and a war on secularist relativism, subjects with which he was associated as head of the Congregation for the Doctrine of the Faith.»

Just think about it: for most of the 20th century Christianity in Russia was persecuted, the Orthodox Church was often a tool in the hands of the Soviet government, and relations between Catholicism and Orthodoxy were either tense or frozen in the ice of Cold War realities.

The nineteenth - century sense of certainty about a hierarchy of moral, social, and intellectual values remains a part of the way many in the church today still regard family ideals.

Change, to keep the church alive in the 21st century (in the UK at least where churchgoing is about as normal as ferret juggling) needs to be far, far more radical than that, and based on an assessment of what real people's real needs are, rather than a thirst for novelty.

The church in the late twentieth century is no different from the church in any age in her need for leaders to feed God's people by telling them the truth about God, the world, and themselves.

Disagreement about the relation between baptism and church membership, about the relation between biblical criticism and biblical restorationism, and about the administration of missionary work split the Christian Church again in the 20th cechurch membership, about the relation between biblical criticism and biblical restorationism, and about the administration of missionary work split the Christian Church again in the 20th ceChurch again in the 20th century.

The essays range from the place of Christianity within literature and culture, all the way to talking about Lewis» distaste for church music and 20th Century European Historical Criticism.

Those who are concerned about alcoholism and who also believe that the church has a significant role in the second half of the twentieth century long to see it take a more dynamic role in the solution of this gigantic problem.

And I think part of it is to try to trigger a conversation within the church about how to best minister to a lost people in the 21st century.

Apparently, various first century churches struggled with the teachings of Jesus, Paul, and others about the new roles women could assume in the Christian community.

The nineteenth - century Anglican bishop, J. J. Stewart Perowne, who knew this tradition well, wrote about the importance of the Psalter in the life and liturgy of the church through the ages:

European governments regularly interfered in the appointment of bishops and even cast vetoes against disfavored cardinals in papal conclaves; in the late 18th century, when Rome made polite inquiries about episcopal candidates through Benjamin Franklin, the infant United States government informed the Vatican that the appointment of Catholic bishops was none of its business and that the Church was free to appoint whomever it liked.

The Church's debate about «gender roles» has raged for centuries now, and there's lots of disagreement about Complementarianism, Egalitarianism, and what we even mean by those words.

A closer examination of the role of anti-Semitism inevitably raises questions about traditional Christian teachings about Judaism and the churches» role through the centuries in sanctioning and, all too often, instigating measures against the Jews.

Fred... if you knew anything about the Gregorian calendar system, you would know it was indoctrinated in the mid 16th century at the height of church dominance.

All the great spiritual writers have known this, but few in the Church's history understood it better, experienced it more deeply, and wrote about it with more insight than John Cassian, the monk from southern Gaul who lived in the early part of the fifth century.

At present, I am not a member of a «Church», and this is something that my upbringing and the late 20th century Christianity I experienced creates a continual insecurity about my faith and lifestyle.