They assume not only a settled ecclesiastical system in the Church, but also an established body
of orthodox beliefs against which to judge heresy and, what is most significant, a collection of Christian Scriptures.
But there is no doubting the popularity and fruits of the charismatic influence, with many of its adherents being instinctively on the side
of orthodox belief and moral precepts.
Early Christian theologians rejected this view as they defined the borders
of orthodox belief.
But Protestants in those 3 countries diverge on many measures
of orthodox belief and practice, according to a detailed survey of 19 Latin American countries and territories by the Pew Research Center.
Not exact matches
I find it interesting that people who adhere to
orthodox / fundamentalist streams
of Christianity feel the need to make everyone live as they do (regardless
of their
beliefs)-- it's as though the only way these people can come close to living in accordance with their views is to make sure everyone else pretends to be like them in order to remove the temptation for them.
In order for our witness to mean anything to ourselves, our kids, or anyone who might darken our doors, we have to think about the culture we live in and what makes it particularly hostile to
orthodox belief — as well as ways in which people around us might be uniquely susceptible to aspects
of our faith that are true.
We have at last outgrown those who had outgrown God (though in our present state
of intellectual confusion that by no means guarantees a return to
orthodox belief).
Now, if someone wants to prove to me that not all Mormons believe in their
orthodox views on the afterlife or gender, then I'll be much more accepting
of Mormon
belief.
Hitler, for a time, advocated for Germans a form
of the Christian faith he called «Positive Christianity», [244][245] a
belief system purged
of what he objected to in
orthodox Christianity, and featuring added racist elements.
Add to that the variety
of doctrines / Theologies within
orthodox Christianity... with Consensus on a very small Core
of Truths: God Is, We are not God, Jesus Christ is the Messiah and Salvation is Through Faith /
Belief in Him... there is much that lacks Consensus and there are mountains
of arguments and counter-arguments for each doctrinal / Theological position.
The literal definition
of heresy is
belief contrary to
orthodox doctrine or opinion profoundly at odds with what is generally accepted.
Of course it would be naïve to assume that sitting down with ISIS terrorists would produce a quick change of heart, but a fearless, coherent defence of orthodox Christian belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leader
Of course it would be naïve to assume that sitting down with ISIS terrorists would produce a quick change
of heart, but a fearless, coherent defence of orthodox Christian belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leader
of heart, but a fearless, coherent defence
of orthodox Christian belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leader
of orthodox Christian
belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leaders.
«Articulating
orthodox Christian theological
beliefs and moral convictions itself is and ought to be an expression
of grace,» said Philip Ryken, president
of Wheaton, explaining the college's stance on sexual behavior in response to OneWheaton's emergence.
Neo-fundamentalists believe they alone are remaining true to the fullness
of the gospel and
orthodox faith while the rest
of the evangelical church is in grave, near - apocalyptic danger
of theological drift, moral laxity, and compromise with a postmodern culture — a culture which they see as being characterized by a skepticism towards Enlightenment conceptions
of «absolute truth,» a pluralistic blending
of diverse
beliefs, values, and cultures, and a suspicion
of hierarchies and traditional sources
of authority.
Bruno, a Dominican friar, held to all sorts
of novel, and non - Christian, opinions on faith, giving credence more to exotic ancient - Egyptian
beliefs than to
orthodox Christology; and while he also followed a number
of astronomy hypotheses, such as the existence
of a plurality
of worlds, yet it was not this that sealed his unfortunate fate.
Only by abandoning its original faith in the dawning Kingdom
of God that is in actual process
of realizing itself could
orthodox Christianity arrive at its
belief in the transcendent and solitary God who is the Wholly Other.
The discrepancy between the
orthodox teaching
of an eternity
of punishment for those predestined to damnation and the
belief in God's love is one
of the too rarely examined problems in traditional Christian doctrine.
The hermaphroditic blasphemy is a generated or vegetated Christ and a virgin Eve — the
orthodox image
of Christ, for the Church castrated Jesus when it locked the memory
of his generation in the image
of a virgin birth, just as it dehumanized and falsely spiritualized his body in its
belief in the ascension.
Two things: (1) that I place myself firmly and staunchly within the Church and the Christian faith; and (2) that I am firmly and staunchly convinced that much
of what the Church has taught as doctrine for most
of its twenty centuries, and much
of what constitutes
orthodox belief today, is just plain wrong.
They are therefore looked upon, not as a separate sect, but rather as a group
of conservative,
orthodox Muslims whose
belief is centered around the Qur» an and the Hadith, who seek to express their faith in word and deed, and whose object is the reestablishment
of the Muslim state on the basis
of Muslim jurisprudence.
Holmes concludes the book by describing the
beliefs of modern presidents, from Dwight Eisenhower to George W. Bush, proving that since World War II the presidents have moved in a more
orthodox and even evangelical direction, which seems ironic considering the assumed rise
of secularity in America.
Too bad
orthodox believers find the rest
of us heretics and are unable to tolerate different
beliefs (there are no proofs).
It's not about having strong
beliefs about salvation or about the Bible or about the afterlife; it's about how you practice a set
of rituals or how you live your life, as in the case
of orthodox Judaism, that orients you toward God.
But this was contrary to the Old Side
orthodox view, which stressed the strict adherence to a confession
of faith and argued that the presbytery, and ultimately a synod, determines the fitness
of a man for the ministry on the basis
of his education and doctrinal
beliefs, and an external call from a congregation.
It classes amongst unbelievers those who say «Allah is one
of three» (5, 73), but that has never been
orthodox Christian
belief.
The «
orthodox» theologian, for example, is content to find sufficient warrants and backings for his or her theological statements in the «
beliefs»
of a particular church tradition.
Unfortunately, in the Western Church, after the substitution
of «right
beliefs» for «works» or «fruits
of the Spirit» as the sign
of authentic faith by in classical Protestantism and the Enlightenment's emphasis on a reductionistic understanding
of reason based solely on empirical logic, faith became confused with
orthodox theological
beliefs.
He was,
of course, always more neo-
orthodox than
orthodox in his
beliefs, and his essay on the concept
of «basic Judaism» shows him struggling, as so many other thoughtful modern Jews do, to extract what is enduring and imperishable in the Jewish understanding
of life: «groping to establish rapport with the Jewish tradition, standing at the synagogue door.»
Mr. Miller ignores those who have come to spiritual
belief through a long hard struggle through
orthodox religion and reading and seeking — and there are many, many
of us.
Even among people who consider themselves to have a perfectly
orthodox belief in the Trinity and the Incarnation there is a good deal
of confusion as to precisely what these mean.
The heart
of his instruction was that Augustine should not destroy the pagan temples, rituals, and sacred stories but should try to incorporate indigenous
beliefs and practices into
orthodox Christianity.
We have already seen that the
orthodox belief in the divinity
of Jesus
of Nazareth is (1) only one
of the possible ways
of explaining his centrality that can be developed from the New Testament; (2) does not fall within the limits
of what is logically possible; and (3) is contrary to our common sense.
Yet he is not alone in this
belief,
of course, many well respected and
orthodox Christians throughout the ages have held to the scientific evidence
of the universe while still affirming the creeds and Scripture fully.
Certainly in the leadership
of the church there is some pretty
orthodox agreement, but attendance, involvement, and even belonging are not predicated on affirming certain
beliefs — not even
belief in the existence
of God.
Then, for 65 million Catholics + mainline protestants + evangelicals + muslims +
orthodox jews the election becomes a question
of choosing the party
of ones
beliefs vs the party that offers nothing but greed & the promise
of potential monetary gain.
Turning away from
orthodox Christianity because
of the emotional excesses
of frontier evangelism, he found it easier as a young man to accept what was called the Doctrine
of Necessity, which he defined as the
belief â $ ˜that the human mind is impelled to action, or held in rest by some power, over which the mind itself has no control.â $ ™ Later, he frequently quoted to his partner, William H. Herndon, the lines for Hamlet: â $ ˜Thereâ $ ™ s a divinity that shapes our ends, rough â $ «hew them how he will.â $ ™ â $ œFrom Lincolnâ $ ™ s fatalism derived some
of his most lovable traits: his compassion, his tolerance, his willingness to overlook mistakes.
Certainly not a Dorothy Day, who, despite some
of her crack - brained political views, was 100 %
orthodox in
belief, practice and obedience.
Only in the nineteenth century, when
orthodox religious
belief reappeared, were the fullness and depth
of the human soul again available to writers.
Virginia Burrus, in her article «The Heretical Woman as Symbol in Alexander, Athanasius, Epiphanius, and Jerome,» Harvard Theological Review, 84:3 (1991) 229 - 248, points out how her analysis has indicated that the sources examined «speak loudly and clearly
of the preoccupations
of the men who articulated their
orthodox identity through the use
of woman as a symbol
of the threatening forces
of sexuality, social chaos, and false
belief.»
Christian clergy and laity, so taken with Dr. Kübler - Ross's similar position, might find it relevant to remember that Niebuhr pointed out the contrast between the classical naturalistic
belief that death is part
of a good nature, and the view
of «
orthodox Christianity» that death is the result
of sin.
For the religiously
orthodox, religious
belief systems were felt to represent «objective» reality as it really is, and thus if one
of them is true the others must be false, either absolutely or in some degree.
«The employees were discharged because they no longer met an essential job prerequisite: that they genuinely affirm their
belief in a statement
of orthodox Christian faith as understood by the World Vision board.»
The church became attractive to new executive families moving into Wiltshire, but service to their private needs further diminished the linkage
of Wiltshire to Methodism,
orthodox beliefs, and wider community concerns.
Let me close by saying that «cult» does NOT equal «bad people», or in any other way imply disqualification from political office, it is simply a way to distinguish those
belief systems which are heretical from the perspective
of orthodox Christianity.
This is evident, he argues, because they not only claim correctly that «God can interact with us, his creatures,» but also conclude, contrary to «a central
belief of orthodox Christian thought» that «God freely created the world ex nihilo,» that «God needs the world in order to be who he is» (AE 127).
A traditional Christian, upholding the
orthodox belief in God's absolute freedom with respect to creation can capture both these insights by a properly articulated doctrine
of the Trinity.
It is against this background, with this understanding
of Christianity, this apprehension
of the truth in the «
orthodox» position, and yet this
belief in the necessity for the «modernist» attitude, that the preaching
of the gospel can make sense today.
Instead
of following the Greek - influenced idea
of orthodoxy as right
belief... the emerging community is helping us to rediscover the more Hebraic and mystical notion
of the
orthodox Christian as one who believes in the right way - that is, believing in a loving, sacrificial and Christlike manner.»
Its remoteness from the
orthodox faith and its intimate relation to earlier forms
of belief declare themselves.
In 1958, Michael Argyle wrote: «Although intelligent children grasp religious concepts earlier, they are also the first to doubt the truth
of religion, and intelligent students are much less likely to accept
orthodox beliefs, and rather less likely to have pro-religious attitudes.»