Sentences with phrase «identity as christian»

We've probably all used our identity as a Christian with the wrong motivations at some point — it's a good thing God's love doesn't depend on how good we are at following Him.

To disavow my identity as a Christian would be to raise the precarious question: «Who am I — morally, psychologically, spiritually?»

The strongest evidence on that point appears on the first page of her book, where «Bill,» a member of Grace, talks about his identity as a Christian and an American and about his volunteer work, through the church, at a local shelter for disadvantaged teens.

To be honest, I am still working out both my faith and identity as a Christian feminist - womanist «with fear and trembling.»

The Son of God assumed the form of a servant to seek and save the lost and theology must do likewise, incarnating itself in the cultural forms of its time without ever losing its identity as Christian theology.

I believe in God, and I identify as a Christian, and this identity as a Christian has provided me with the insight to know that people who oppose gay marriage based on «religious reasons» are just making excuses for their homophobia.

She added that the fact Christians believe God loves them no matter what they look like should be told to non-believers also: «Now, some of the people at the conference would not identity as Christians and yet I still want to say that the reason I'm doing this is because I know from scripture, I know God really cares about you.

There is, indeed, need to renew the faithfulness that establishes our identity as Christians and not to confuse this with whatever is current and dominant in the culture.

Their identity as Christians is influenced by that ethos.

Not exact matches

As Christians living in a culture that tends to present opportunities counter to our identities in Christ — children of God, as we're referred to time and again — the danger is that we may be influenced into believing the lie that the decisions we make are without the burden of consequence we could expect when we were youngeAs Christians living in a culture that tends to present opportunities counter to our identities in Christ — children of God, as we're referred to time and again — the danger is that we may be influenced into believing the lie that the decisions we make are without the burden of consequence we could expect when we were youngeas we're referred to time and again — the danger is that we may be influenced into believing the lie that the decisions we make are without the burden of consequence we could expect when we were younger.

Halfway through the book Harris» perspective changes from describing her sheltered and skewed childhood to recounting her coming of age: At college (the conservative Hillsdale), she finds her own identity, steeps herself in the humanities, embraces biblical egalitarianism, and develops an interest in journalism, which leads her to New York City to begin her career as a writer for a Christian magazine.

The Church had welcomed the uncatechized, counting on a «natural» churching to take place later, as if Christian identity would come automatically.

Although Calvin never lost sight of these themes, he is perhaps best remembered for his detailed exposition of the leading themes of the Reformed faith in his Institutes of the Christian Religion» widely regarded as the most significant religious work of the sixteenth century» and his wrestling with issues concerning the identity of the church and its place in public life.

Christians who use the language of identity politics see addressing oppression as part of their faith.

What most decisively distinguishes us is our respective identities as Jew and Christian.

The drama of sacraments as occasions in which the power of God comes to dwell in the believer can become obscured when a church takes its rites for granted or forgets the radical nature of Christian identity.

Premier Markus Soder said crosses should not be seen as religious symbols but as a «clear avowal of our Bavarian identity and Christian values».

Christians must reassert their common identity as members of the City of God and find ways of working together in light of that identity.

In the history of educational enterprise of the Christian Church in India, there were several articulations and re-articulations of the Christian identity in Higher Education as spiritual responses of the Christian Mission / Church to changes in the cultural scenario of India.

The whole point of Christianity is not to accept and affirm autonomous or self - created identities as ultimately determining of who someone is, but to define what it means to be a person in terms of Christian teaching.

Identity is a big issue especially as a Christian.

But framing this as a culture war between Christians and LGBT people suggests that they have to choose and further marginalizes LGBT Christians by denying them their very identity.

Metz recognizes Christianity as a movement constituted by a living identity with Jesus.14 The socio - historical approach would prefer to speak of a movement constituted by living continuity with Jesus, but for it, too, this continuity would constitute its Christian identity.

[2] One apparent exception to this is Christian Identity and Theological Education by Joseph C. Hough, Jr., and John B. Cobb., Jr. (Chico, Calif.: Scholars Press, 1985), who make a point of stressing that theological education must have as its end or telos the education of ministers (pp.4 - 5).

To the contrary, the proposal urges that the best way to affirm any school's theological identity is through study focused on as a wide theological and social - cultural diversity of Christian congregations as possible.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

The movements Howell mentioned were all led by powerful personalities, but they also dealt with basic issues of Baptist identity and Christian faith: namely, the balance of Scripture and tradition as norms of belief and practice (Campbellism); the nature of the true church and its identity markers (Landmarkism); and the reality of divine grace in the plan of salvation (hyper «Calvinism).

While it seems obvious that the revisionists are steadily surrendering their distinctively Christian identity and thus threatening their enterprise as a Christian one, it is not clear whether conservative theology is going to be able to rise to the occasion and give the answers which are called for.

Otherwise the peculiar Mormon identity will dissipate, and, as have other Christian churches, this one will divide.

Darrell L. Guder (Edinburgh: T. & T. Clark, 1980); Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology (New York: Harper and Row, 1974), The Trinity and the Kingdom: The Doctrine of God (New York: Harper and Row, 1981), and God in Creation: A New Theology of Creation and the Spirit of God (San Francisco: Harper and Row, 1985); Robert Jenson, The Triune Identity (Philadelphia: Fortress, 1982).

The Christian identity will become more global as denominational boundaries erode and as Christians realize their kinship with fellow Christians around the world.

As he explains in his book, he avoids it because he argues that our core identity is as ChristianAs he explains in his book, he avoids it because he argues that our core identity is as Christianas Christians.

To ask about the future of the identity «Christian,» therefore, is to raise questions not so much about individuals as about social institutions.

Christians must retrieve their own traditions as the fundamental sources of their identities.

Although relatively isolated from the rest of world Christianity and fully integrated into Indian culture as a separate caste, it maintained a strong Christian identity that reached back through memory and tradition to St. Thomas, the apostle to the East.

Ultimately, then, God would be conceived as Other and as Holy; perhaps as the «normative» Judeo - Christian - Islamic tradition has asserted all along in its much maligned dogmatic theology; while leaving mystical assertions of identity and oneness suspect.

I want to consider three ways in which the church confers a Christian identity and focus on the challenges presented in each of these areas: the church as a community of memory, the church as denomination, and the church as a supportive community.

For Douthat, however, our present identity as a «nation of heretics» marks a departure from earlier periods, in particular the post «World War II era of America's Greatest Generation, when Roman Catholic orthodoxy and the mainline Protestant denominations ruled the culture in ways that were truly Christian and faithful.

The difficulty in which we find ourselves, however, is this: If the Bible itself, the revelatory, identity - defining text of the Christian community, is portrayed as oppressive, on what basis do we know God or relate to God?

What emerges is a new ecclesial identity as a «household» of local congregations, defined as Christians together meeting the needs of a particular place.

Furthermore, any theologizing that has integrity will reflect something of one's Christian identity, as that has been formed in experience, and making that identity explicit should therefore help others to understand and assess one's work.

During the period when a college simply functioned as a gathering of the church, with its foibles and deficiencies as well as its advantages and virtues, its Christian identity seemed not to require affirmation or reflection.

Is it akin to the post-Holocaust Jewish - Christian dialogue in the U.S., within which people find their own religious identity strengthened as they abandon a negative portrait of the other religion?

To many (and in some sense to all of us) it seems a matter of deplorable loss; but we should try to see it, rather, as a necessary and even a desirable clarification of the meaning of Christian identity in the post-Christendom world.

A newly released study by Pew Research Center found that 91 percent of the current U.S. Congress identify as Christian — a number that has not changed much in more than 50 years, despite its constituency's Christian identity declining.

Cari fears that there seems to be a misunderstanding of the identity of prostitutes, with some Christian groups seeing prostitutes as a homogenous group.

This capacity for treating the sexual identity of children as crucial to spiritual formation is one of the best gifts a Christian parent can give to a child growing up in a world incapable of respecting sexuality.

When understood as reflection on Christian faith and history, trinitarian confession is not a relic from the past but a central aspect of Christian identity.

But it depends upon their giving up both their uncritical acceptance of the present ideology of modernization identifying it with Christianity and any revival of primalism in a militant and fundamentalist way in the name of their self - identity, and evaluating both modernity and tradition in the light of Christian personalism i.e. the idea of human beings as persons in community, and all natural and social functions as sacramental means of communion in the purpose of God.

A way to make this point is to exploit two metaphors: We could think of questions about the communal identities and common life of diverse Christian congregations as the lens through which inquiry about all the various subject matters studied in a theological school could be focused and unified.