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File III - chahadatouna.com
File III - chahadatouna.com

... human societies and in their reciprocal interactions. The Church recognizes the fact that it is only through culture that a human being develops.1 Christian faith is itself linked to different cultures which in turn reflect it. This is what brought His Holiness John Paul II to say: “Had it not been ...
SERMONS BY THE REV. JOHN VENN, M. A. RECTOR OF
SERMONS BY THE REV. JOHN VENN, M. A. RECTOR OF

... may have his sin forgiven, and become partaker of the salvation of Christ. This the Apostle asserts to be “by faith,” in opposition to any merit of his own. He does not, therefore, take any pains to prove that this faith must be a sincere faith. This the question did not lead him to consider, and he ...
Between Eusebius and Augustine: Una and the Cult of Elizabeth
Between Eusebius and Augustine: Una and the Cult of Elizabeth

... Romans and the teachings of true worship.”13 The emperor (”God’s friend”) plays a crucial role in bringing mankind to the heavenly kingdom: And in this God’s friend henceforth shall participate, having been furnished by God with natural virtues and having received in his soul the emanations from tha ...
SPE SALVI – Benedict XVI
SPE SALVI – Benedict XVI

... How are the virtues of faith and hope used interchangeably in the New Testament? How was the pagan religion different to the newly established Christian faith? The Gospel is only a communication of things that can be known. True/False What does St. Josephine Bakhita teach us about faith and redempti ...
Pacifism and Militarism in the American Restoration Movement
Pacifism and Militarism in the American Restoration Movement

... them render evil for evil, and ifhe pronounced the highest honor and blessing on the peacemakers, who can imagine that he would be a patron of war!" Campbell argued further that it was wrong for Christians to fight in war, because his kingdom "is not of this world." He also deplored the horrors of w ...
Christ of Culture
Christ of Culture

... These men are Christians not only in the sense that they count themselves believers in the Lord but also in the sense that they seek to maintain community They feel no great tension between church and world ...
CHRISTIAN ORTHODOX PHILANTHROPY IN CHURCH HISTORY
CHRISTIAN ORTHODOX PHILANTHROPY IN CHURCH HISTORY

... literature. In the book of Deuteronomy God is called great, mighty and also jealous and terrible. God is also merciful and gracious and abounding in steadfast love and faithfulness, but only to his chosen people. In contrast, God in Greek literature {Aeschylos, Plato, Plutarch} is called philanthrop ...
Standing up for Christ and his Church in our time
Standing up for Christ and his Church in our time

... After all, Jesus Christ is the truth himself. Jesus declares, “I am the Way; I am Truth and Life” (John 14:6). Our Lord also says, “You will know the truth, and the truth will set you free” (John 8:32). An example of standing up for the truth is John the Baptist who died for the truth. John the Bapt ...
medieval/reformation history
medieval/reformation history

... Are these two ways of knowing compatible? ...
1 corinthians - Thru the Bible
1 corinthians - Thru the Bible

... The Bible condemns certain practices as wrong — Proverbs 6:1619; Galatians 5:19-21. The Bible commends certain practices as right — prayer, teaching, doing good, etc. There is a thin grey line concerning doubtful and questionable practices about which the Bible has nothing to say either way. Chapter ...
The Church Study Guide - An American Conscience: The Reinhold
The Church Study Guide - An American Conscience: The Reinhold

... after the Second World War, notably at the World Council of Churches Assembly in Amsterdam in  1948. They were verbal sparring partners at various international meetings leading up to that. At  one of those meetings, a woman from Japan named Kiyoko (Name?), who'd been a student of  Niebuhr's at Unio ...
Awakening of the Carholic Laity
Awakening of the Carholic Laity

... for a continuous meeting with Jesus Christ. Authentic Christianity, which professes the resurrection of all flesh, has always quite logically opposed 'dis-incarnation', without fear of being judged materialistic. We can, therefore, rightfully speak of a Christian materialism, which is boldly opposed ...
1 - Documenta Catholica Omnia
1 - Documenta Catholica Omnia

What Happened To the Church Established By Christ and His
What Happened To the Church Established By Christ and His

... As all historians have stated, the Christian Church survived the Roman persecution and continued to exist afterwards. The church lived as one church with one faith, one baptism (Eph 4:5), common dogmas, and very closed rituals throughout the whole world for about five centuries. There were no denomi ...
The Reformation - AP European History -
The Reformation - AP European History -

... • Calvinist communities were model places, with very strict moral codes that were vehemently imposed. • The church and its doctrines were also very well defined in the Institutes of the Christian Religion (1536) and all Calvinists were supposed to make their communities worthy of the future elect. • ...
Church History
Church History

... Peter ...
Christian Unity and Ecumenical Dialogue
Christian Unity and Ecumenical Dialogue

... Christian Unity and Ecumenical Dialogue Christianity can be seen as divided into several denominations. Though each has its own unique practices, the separate branches identify with common elements such as the Bible, the person of Jesus, and the teachings of the early creeds. Typically these denomin ...
A Statement of Evangelical Convictions
A Statement of Evangelical Convictions

... dogmas (i.e., binding beliefs) with no biblical support whatsoever. They are the 1854 dogma of Mary’s immaculate conception, the 1870 dogma of papal infallibility, and the 1950 dogma of Mary’s bodily assumption. These dogmas do not represent biblical teaching, and in fact clearly contradict it. With ...
Is the Reformation Over? A Statement of Evangelical
Is the Reformation Over? A Statement of Evangelical

... three dogmas (i.e., binding beliefs) with no biblical support whatsoever. They are the 1854 dogma of Mary’s immaculate conception, the 1870 dogma of papal infallibility, and the 1950 dogma of Mary’s bodily assumption. These dogmas do not represent biblical teaching, and in fact clearly contradict it ...
uncovered the depths of this Revelation. In their sermons and
uncovered the depths of this Revelation. In their sermons and

... the Church, when bishops transmit with one mind, always and everywhere, that which they have received from the apostles. 59 The conciliar dogmatic definitions of faith were based upon the consensus of the Fathers (in Latin, consensus Patrum). Saints such as Athanasius of Alexandria, Basil the Great, ...
Roamin` Catholics
Roamin` Catholics

... influence of the Reformation was felt in the theological beliefs of the Church worldwide. Anglo-catholics continue in the rich tradition of the first century church, influenced by the various reforms and developments that have shaped the Church through history. The Church, like Rome and the Eastern ...
1

Extra Ecclesiam nulla salus

The Latin phrase extra Ecclesiam nulla salus means: ""outside the Church there is no salvation"". The 1997 Catechism of the Catholic Church explained this as ""all salvation comes from Christ the Head through the Church which is his Body.""This expression comes from the writings of Saint Cyprian of Carthage, a bishop of the 3rd century. The axiom is often used as shorthand for the doctrine that the Church is necessary for salvation. It is a dogma in the Catholic Church and the Eastern Orthodox churches in reference to their own communions. It is also held by many historic Protestant Churches. However, Magisterial Protestants, Roman Catholics and the Orthodox each have a unique ecclesiastical understanding of what constitutes the Church. The theological basis for this doctrine is founded on the beliefs that (1) Jesus Christ personally established the one Church; and (2) the Church serves as the means by which the graces won by Christ are communicated to believers.Kallistos Ware, a Greek Orthodox bishop, has expressed this doctrine as follows:""Extra Ecclesiam nulla salus. All the categorical strength and point of this aphorism lies in its tautology. Outside the Church there is no salvation, because salvation is the Church"" (G. Florovsky, ""Sobornost: the Catholicity of the Church"", in The Church of God, p. 53). Does it therefore follow that anyone who is not visibly within the Church is necessarily damned? Of course not; still less does it follow that everyone who is visibly within the Church is necessarily saved. As Augustine wisely remarked: ""How many sheep there are without, how many wolves within!"" (Homilies on John, 45, 12) While there is no division between a ""visible"" and an ""invisible Church"", yet there may be members of the Church who are not visibly such, but whose membership is known to God alone. If anyone is saved, he must in some sense be a member of the Church; in what sense, we cannot always say.The Roman Catholic Church also teaches that the doctrine does not mean that everyone who is not visibly within the Church is necessarily damned (see below).Some of the most pertinent Roman Catholic expressions of this doctrine are: the profession of faith of Pope Innocent III (1208), the profession of faith of the Fourth Lateran Council (1215), the bull Unam sanctam of Pope Boniface VIII (1302), and the profession of faith of the Council of Florence (1442). The axiom ""No salvation outside the Church"" has been frequently repeated over the centuries in different terms by the ordinary magisterium.
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