Sentences with phrase «other mystery religions»

In addition, the remarkable similarities between Christianity and other Mystery Religions of the time suggest that Christanity was an evolutionary hybrid of Jewish Messianism with pagan Savior God mythology.

Not exact matches

The liturgical heritage of Judaism, the psychological and practical needs of the worshiping group, and the inexorable pressure of ideas and customs in the Mediterranean world, especially in the mystery religions, presaged the development in Christianity, as in other faiths, of ritual and sacrament.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

The mind is always looking to «solve» things and when you dissolve your life into Christianity or any other religion, the main mystery is «when Jesus is returning».

[50] Christian theology of religions, on the other hand, «studies the various traditions in the context of the history of salvation and in their relationship to the mystery of Jesus Christ and the Christian Church.»

Polytheisms, essence religions and mystery cults, on the other hand, invoke unalterable forces and eternal returns; they attribute events to inevitability, inscrutability and whim.

Hence, if we situate the call of Abraham, as well as other special revelatory moments of the history of religion, within the wider context of cosmic evolution, this may help soften the «scandal of particularity» associated with any unique or distinctive summoning by God of a particular people to bear witness in a novel way to the divine promise and mystery that come to expression first in the very creation of the world.

In the religion of the twice - born, on the other hand, the world is a double - storied mystery.

In our dialogue with other traditions, the key to sustaining conversation (rather than cutting it short by claims that others will interpret as arrogant) is to keep before ourselves the possibility that in some way or other all religions may be relative, culturally specific ways of looking toward an ineffable mystery.

Each of the four ways must be critically connected with the other three, or else it runs the risk of losing its religious character altogether (if by «religion» we mean a receptivity to the reality of sacred mystery).

And we articulated the second objection by insisting that a Christian theology of revelation must not be isolated from the revelation of mystery as it occurs in the sacramental, mystical, silent, and active features of other religions as well.

These four temptations of religion, all of which in the extreme would frustrate any revelation of mystery, can be thwarted only if each religious way allows itself to be nourished by the other three.

Some of these have affinities with Jewish proselyte baptism, others with the practice of circumcision, and still others with certain aspects of the «mystery religions `.

Others have argued for a «pluralist» approach, suggesting that no religion can claim a preferential position, but that the Divine Mystery, who is revealed in each religious tradition, is never fully apprehended and that each faith tradition witnesses to aspects of the divine glory.

He who has penetrated the mystery of religion will cease wanting simply to convert the believers among the other high religions; moreover, his desire is twofold, to give and to receive, to represent the purest form of Christianity to others and in turn to learn about the most intimate character of the belief of others.

The fact that mystery bears the character of futurity, however, does not make prophetic religions less mystical than any others, if by mysticism we mean a longing for and experience of union with ultimate reality.

Others are convinced that for the most part people have at least some sense of a dimension of mystery and that therefore religion, understood broadly as a «sense of mystery,» still lives on with almost the same degree of explicitness as it has in the past.

Jewish Christians understood their faith quite differently from Greek Christians, and among the Greeks other differences emerged reflecting backgrounds, for example, in the mystery religions on the one hand and classical philosophy on the other.