Sentences with phrase «which christianity»

You might want to investigate older conceptions of God put forth by other religions, starting with Hinduism, which Christianity plagiarized and garbeled (turning Chrishna into Christ), then, perhaps, Bon and Taoism, and then, perhaps, Zoroastrianism — which Judaism and Christianity both plagiarized.

Scheme of work covering various ways in which Christianity has had an effect on Western culture.

He said some female church members exposed their breasts and panties through the dresses they wore to church, an act which Christianity frowned upon.

This is a self - negation which ultimately realizes itself in the Crucifixion, a crucifixion which Christianity has known as the one source of salvation, and therein it is truly an atonement, but ultimately an atonement of Godhead with itself.

Or if one perceives the world as made up of inexorable forces that by pure necessity work out their effects, then the responsibility which Christianity attributes to persons can not be acknowledged.

It is the Bible, and the Sabbath, and the preaching of the gospel, and the schools, and the virtue, and the enterprise, and the equality which Christianity creates which dispel the darkness and open the prison door, and knock off the chains, and break off the yoke, and take off the burdens, which have in all nations and ages been the lot of persons in your condition.»

Granted the degree to which Christianity is pushed varies from group to group.

In essence this was «the primal (or «primitive» or «first») time in which Christianity was given and unfolded in fullness.»

Our world is changing from a traditionally Christian society to one in which Christianity is a minority.

«Typically,» says Professor Harry M. Buck, Jr., «it is a three - hour course in «comparative religions» in which Christianity, Judaism and all the religions of Asia are surveyed in a single semester by lectures, textbook assignments and collateral readings.»

The notion that the end justifies the means — which many find to be ethically appalling — provides the only way finally to understand Paul's contention that «the sufferings of the present time are not worth comparing with the glory...» God's capacity to achieve «the glory» is the ground on which Christianity stands or falls.

In another sermon, Marshall noted that if a woman tries to assume equality with men, she automatically steps down «from the pedestal on which Christianity, chivalry, and idealism has placed her.»

Perhaps the best way of clarifying this matter is to point out the asymmetry, abstractly considered, between the way in which Judaism regards Christianity and the way in which Christianity regards Judaism.

The book embodies a profound conviction that the distinction between «salvation history» and «world history» is in contradiction to the central core of the Gospel — the «Good News» — from which Christianity has sprung and which is the source of its continuing vitality.

The Dead Sea scrolls reveal in greater detail the Jewish culture of the period and the Jewish religious framework within which Christianity arose.

This was the setting in which Christianity was born.

When what was then «Christendom» disintegrated from internal weaknesses which Christianity did not fully remedy, and by pressures from invaders, it shrank to about half its former size.

Since Western Europe was the segment of the globe in which Christianity longest had the nearest approach to an opportunity to mold culture, the question inevitably arises as to what share Christianity had in the impact and the revolution.

Since the Constantinian establishment the institutional church has generally been allied with the political authorities at least in those countries in which Christianity has been accepted.

The challenge was partly directed to the institutions with which Christianity had been closely associated, and the churches seemed inextricably bound to the form of society which was being openly attacked or which was being eroded.

Yes, Paul became an ambitious apostle, but if not for Constantine, the period in which Christianity gained many Roman adherents would be a historical curiosity much like the period in which Mithra's cult became widespread.

It remains to summarize the extent to which Christianity shaped other aspects of the civilization of the region.

While the Eastern Churches, especially the Eastern wing of the Catholic Church, were losing ground to resurgent Islam, and only in Russia were the Orthodox winning their independence of the Moslem and advancing into new territory, Western Europe was moving into a new era in which Christianity appeared an anachronism, a hold - over from a vanishing age.

In the third place, the core of the postwar paganism, under its Christian varnish, is something as old as the hills — an ancient error which Christianity has fought and conquered not once but many times already.

Our postwar paganism is, in fact, in one form or another, simply the idolatry which used to hold the field in the ages before Christianity appeared in the world, and which Christianity has always been struggling to weed out of people's hearts.

All these show that ours is a historical context conducive, not only to inter-religious but also to religion - ideology dialogues on building a common body of insights about being and becoming human - a dialogue in which Christianity can make a contribution from its idea of reconciliation of humanity and the creation of a Secular Koinonia across religions, cultures and ideologies.

For I keep hearing those unforgettable words of Arthur Compton, Nobel Prize winner in atomic physics: «Science has created a world in which Christianity is a necessity.»

Fascism and communism can dare to ask, and can be fairly sure of receiving, from their followers today a response which Christianity now hardly dares to ask, because it can not longer be sure of its hold upon the people who call themselves Christians.

The close association which Christianity early established with Hellenism also proved of advantage in the spread of the faith.

Or is Radhakrishnan merely objecting to the methods by which Christianity so often has sought converts?

He contrasts the «pure and simple teachings of Jesus», with the developments which Christianity has undergone in the West.17 In his analysis of the role of intellectualism, scholasticism, social solidarity, and activism, and of their historic causes, there is much truth.

Furthermore we can encounter in the East a form of the sacred which Christianity has never known, a form which is increasingly showing itself to be relevant to our situation.

Willard is well known to many Christians from his books on spiritual formation, including The Divine Conspiracy (which Christianity Today selected as Book of the Year in 1998), The Spirit of the Disciplines, Hearing God, and Renovation of the Heart.

To refuse a deity who is a sovereign and alien other, or to will the death of the transcendent Lord, is certainly to risk an ultimate wrath and judgment, a judgment which Christianity has long proclaimed to be damnation.

Soren Kierkegaard's critical witness against «Christendom» in mid-nineteenth century Europe was coterminous with what Sydney Mead identified as the point at which Christianity and Americanism became merged into a unified sort of spirituality.

This is particularly true of the engagement with Judaism, without which Christianity is less than whole.

Conflicting Allegiances invites us to imagine a world in which Christianity and academics are thoroughly pursued together — and to imagine what a Christian school would then look like.

Much of it draws on the tradition of writers such as Max Weber, which underlines the ways in which Christianity has overcome the apparent tensions between religion and economic action in order to sustain the capitalist economic system.

It becomes clear, however, that in saying this he has primarily in mind the structure of Buddhist existence and that the structure of existence to which Christianity gives voice is better than the structure of prophetic existence.

They are merely finding creative ways of ignoring the realities which Christianity, and indeed our own awareness of our coming death, press upon us.

But it must be understood that by this insistence on a direct return to the great Act of God on which Christianity is founded, I am by no means implying that all modern churches have lost their vision or reduced the revolutionary Good News to dull orthodoxy.

As recently as the middle of the twentieth century, church historian K.S. Latourette described the period 1815 - 1914 as «the greatest century which Christianity has thus far known» in its 2,000 - year history.1 Christendom might be dying but Christianity was very much alive.

In the ancient world, it was not atheism against which Christianity had to defend itself but polytheism, the belief in too many gods.

As the first Incarnation was, you say, imperfect, we have to wait for the Holy Ghost to produce a second birth and this in fact is described in the Book of Revelation: «Ever since John, the apocalyptist, experienced for the first time (perhaps unconsciously) that conflict into which Christianity inevitably leads, mankind has groaned under this burden: God wanted to become man, and still wants to.

This is something which Christianity and Islam, at their best, were always seeking to overcome.

All the cultural forms — drama, art, music — became vehicles through which Christianity found expression.

Two thirds of the lecture in Regensburg is dedicated to criticising the periods in which Christianity dangerously separated itself from its rational foundations.

As was empathy, which Christianity teaches against.

On the other hand, while the Christian way of approach contrasts with that of Greek moralists, it has a real analogy with the Jewish tradition out of which Christianity arose.

This, I would say, is due to the fact that we are the generations in whose persons, individually and corporately, the enormous metamorphosis through which Christianity is passing is actually occurring.