Sentences with phrase «violence by christians»

===== @HotAirAce «There is more factual evidence for recent violence by christians than there is for any god, The Babble or the jesus myth.»

There is more factual evidence for recent violence by christians than there is for any god, The Babble or the jesus myth.

* Shelter from the Storm — Clinical intervention with children affected by domestic violence by the Christian Family Care Agency — October 15, 2002 — 4.75 Hours

Not exact matches

Arguing that the Quran incites violence, it insisted that «the verses of the Quran calling for murder and punishment of Jews, Christians, and nonbelievers be struck to obsolescence by religious authorities,» so that «no believer can refer to a sacred text to commit a crime.»

The quran, unlike other religious books, mentions the other religions by name condoning hatred and violence specifically against Jews and Christians and non believers

David Garcia, a former gang member who now Ministers at the House of Worship Christian Center, believes that troubled kids will be the ones most hurt by the ban: «In schools there's a lot of violence going on.

All three movements also have roots in violence, with the Jews justifying war with the «chosen people» rhetoric, the Christians justifying violence with rhetoric that they are saved from sin by Jesus, and the Muslims justifying violence with rhetoric about jihad for Allah.

A Christian MP has said she's «shocked» by increasing levels of alcohol - related violence across England.

A Christian MP has said she's «shocked» by increasing levels of alcohol - related violence across Engl... More

Will the public witness of Christians be harmed by the way we speak about the very serious issue of violence against women?

In addition to the reported forced payments, many Christians are being driven from their communities by the violence or may soon face the prospect of being forced to flee from the brutal insurgent group...

Every one of the listed regions was taken, within the space of a hundred years, from Christian control by violence, in the course of military campaigns deliberately designed to expand Muslim territory at the expense of Islam's neighbours.

«We are deeply concerned by religious violence in Nigeria, including the burning of churches and the killing and persecution of Christians,» Trump said in a joint press conference with Buhari.

Recent days have also brought both threats of additional violence against Christians and at least one call (by a Syriac Orthodox archbishop) for Christians to leave Iraq altogether.

Believers in Egypt have long complained of the threat of sectarian violence and institutional discrimination and there has been repeated pledges by President Abdel Fattah el - Sisi to protect Christians.

If you are a fundamentalist Christian, you will probably be offended at the humorous approach Steve Wells takes in his book, Drunk With Blood, by pointing out all the violence of Scripture, but I think that humor is the only way to write a 300 - page book detailing all the violence in the Christian Scriptures.

But acceptance of violence rests also on certain presuppositions — shared by both Christians and non-Christians — which we must clarify, for they are the «key ideas» in our problem.

The fact remains that Christians today, far from being repelled by violence, or considering it a possible but shocking necessity, or trying to find a compromise — far from all that — many Christians today participate in «revolutionary» violence just as fervently as, half a century ago, other Christians participated in military violence.

In fact Father Maillard, the director of Frères du Monde, actually declared: «If I noticed that my faith [true, he did not add «Christian»] separated me by however little from other men and diminished my revolutionary violence, I would not hesitate to sacrifice my faith,» A clear statement of the conviction latent in Shaull's writings; namely, that revolution is more fundamental than the faith.

Today, Christians justify their involvement in violence by declaring that they are motivated by love of the poor.

And then Christians can not try to redeem themselves and soothe their conscience by participating in violence.

On the other hand, the non-Christian — the one who, living under a tyrannous regime or in a society where, it seems, social injustice will never end, wants to kill the tyrant or destroy the society; the one who, exploited or degraded by a colonialist regime, wants to kill the oppressor; the man who, victimized by a racist society, wants to avenge by violence the indignities heaped upon him — all these, along with their violence, their hatred, their folly, must be accepted by those of us who are Christians.

In 2008 in the state of Orissa, a month - long spate of violence broke out against Christians after they were blamed for the death of a ninety - year - old Hindu sage, Swami Lakshmananda, and five of his companions, who in fact were likely slain by regional Maoist insurgents.

In 2009, eight Christians were killed by mob violence in Gojra.

I hold that in every situation of injustice and oppression, the Christian — who can not deal with it by violence — must make himself completely a part of it as representative of the victims.

And this exclusion is required not only by the decision of God as recorded in the Scriptures, but also and to a greater degree, by the fact that the Christian can never consider violence the ultima ratio.

Second, since in such cases Christians merely add their voices to a chorus that is already fully staffed, since they bring to it nothing new (that is, nothing Christian) and simply string along on the path cut by others (chiefly, the path of violence)-- can it then be said that their participation has any value?

Much has been said and much has been written about violence perpetuated against others by Christians.

What's worse than the world seeing Christians disagree with one another is the world seeing Christians perpetuate an abusive theology that teaches people that whatever abuse they are suffering, whatever pain they are enduring, whatever violence they have been subjected to, is deserved and perpetrated by god.

Much still needs to be said and written about violence perpetuated by Christians against each other, because an analysis of such violence will help us to understand whether or not Christianity has contributed to the nurturing and fostering of peace.

Christians can atone for their complicity with violence in the past by refusing to be complicit with state violence now.

I have been convinced by Yoder that violence is not an option for Christians.

==== you then made this utter nonsense claim, which was refuted in two manners, first showing that there has been minimal Christian violence, second showing that your «for any god» statement is utter nonsense as there is significant violence by Muslims.

Jesus» teachings on violence have been long ignored by most Evangelical Christians.

As we approach the 2016 Rio Olympics with the magnificent statue of Christ the Redeemer overlooking proceedings, let's not forget that nearly 2,000 years ago in AD 394, Christian emperor Theodosius I, strongly supported by the theological heavyweights of the age (Tertullian, Philo of Alexandria and Chrysostom), banned the ancient Olympics, not least due to the barbaric violence evident in the sports of boxing and pankration (a sport very similar to MMA).

... I can not say it any better than John Piper «True Christianity — which is radically different from Western culture, and may not be found in many «Christian» churches — renounces the advance of religion by means of violence.

This pastor acts as if Christians somehow condone violence by our refusal to allow the watering - down of the 2nd amenment.

You still seem to think you know what's best for me, and completely ignored the fact that I am a happier and better person without the Christian god of violence, bigotry and hate and the constant, unrelenting guilt trip imposed by Christianity.

In the light of Easter as it shines specifically on Christians in America in 1974, it can hardly remain hidden that this system of competition, domination and violence, of sexism and oppression, carefully programming us by the pattern of the marketplace and subliminally driven into us by advertising, inhibits, to say the least, our walking as men and women of love and hope.

From the Bali Declaration, Asian Regional Meeting on Violence Against Women held in Bali, Indonesia, organized by WCC, the Christian Conference of Asia and the Asian Women's Human Rights Commission, 1 - 6 August 1993.

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

ICC said despite the passage of nine years, the lives of many Christians affected by the violence remain shattered by fear and injustice.

After three months of violence, at least 91 Christians were killed, many hacked to death by axes and machetes, and at least three Christian women were gang raped.

In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.

Some most flagrant and wicked desires are allowed free play at present by the secret judgment of God... Moreover, it is possible that those Christian women, who are unconscious of any undue pride on account of their virtuous chastity, whereby they sinlessly suffered the violence of their captors, had yet some lurking infirmity which might have betrayed them into a proud and contemptuous bearing, had they not been subjected to the humiliation that befell them in the taking of the city [Whitney J. Oates, editor, Basic Writings of Saint Augustine, vol.

Cobb even gives us one concrete example, claiming that «in Nicaragua the Christian conscience sided with the use of relatively limited violence to bring an end to massive structural violence by a corrupt dictatorship» and that «this is surely a gain worth the price paid» (PTT 107).

For all I know, more actions may be forthcoming from the pope, especially if his Muslim critics initiate the next step in the process by prompt repudiation of recent Muslim violence against Christians.

The claim of Christian belief is not first and foremost that it offers the only accurate system of thought, as against all other competitors; it is that, by standing in the place of Christ, it is possible to live in such intimacy with God that no fear or failure can ever break God's commitment to us, and to live in such a degree of mutual gift and understanding that no human conflict or division need bring us to uncontrollable violence and mutual damage.

The Christian church has not dealt seriously, according to Biblical standard, with the violence and destruction brought by the principalities and powers.

More important, one can hope that all of us in the Abrahamic traditions — Jews, Christians and Muslims — can embrace the hopeful word offered by Pope Benedict in his lecture at Regensburg: faith and reason are coordinates; religion and violence are contradictions.