Quotes About Christian

the "noble heathen" is a stock character. All that conversion required, according to this theory of natural religion, was for Icelanders to regain sight of God. Unlike the pagans whom Icelanders learned about when they translated and read the lives of the early saints of the Christian church, Nordic pagans were not doomed souls in league with Satan. They were merely sheep who had lost their way.

Thus Scandinavian mythology was, with virtually no exception, written down by Christians, and there is no reason to believe that Christianity in Iceland was any different from Christianity anywhere else in western Europe during the High Middle Ages.

A good lawyer is a bad Christian.

Charlemagne's grandson, Charles the Bald, went further in providing a congenial atmosphere for philosophy. The leading philosopher of this period was John Scottus Eriugena, and he not only taught at the court but was also protected by his royal patron when his critics accused him of heresy.3 Culturally, Charles the Bald emulated Byzantium; it is no accident that his court philosopher learned Greek and translated and assimilated the Greek Christian Platonists

The motive for giving, whether in time, money, or objects, is one of the most frequent internal spiritual struggles that a Christian goes through. Actions will reveal the motives of our heart.

Christian Socialists are by no means a new sect, the Moravians representing the theory with as little offence and absurdity as may be. What is it, after all, but an out-of-door extension of the monastic system? The religious principle, more or less apprehended, may bind men together so, absorbing their individualities, and presenting an aim beyond the world; but upon merely human and earthly principles no such system can stand

Wordsworth is a philosophical and Christian poet, with depths in his soul to which poor Byron could never reach.

What a sublime picture was this! A ruler of a mighty nation going to the pages of the Bible with simple Christian earnestness for comfort and courage, and finding both in the darkest hours of a nation's calamity. Ponder it, O ye scoffers at God's Holy Word, and then hang your heads for very shame!

In page after page of the Summa, Aquinas will calmly and tentatively assert a position. Then he looks around at all the counterpositions and objections. He examines whether they hold up under scrutiny; if not, he quietly refutes them and moves on to the next question. At one stroke, a Christian dialectic was born, more sophisticated than Abelard's and more all-embracing than Anselm's, because it stands on a reading of Aristotle's entire corpus.

Ever since the emperor Constantine had invested dominion over the Church in the bishop of Rome,‡ successive popes had borrowed his Neoplatonist vocabulary of imperial authority to describe their own. The Catholic Church saw itself as a Platonic copy of the true Universal Church, the Body of Christ. And just as the Body of Christ has only one head, went the argument, so also must Christian society. God

Origen's Platonized theology marks the birth of the Christian humanitarian conscience.

For almost a century the Christian and Islamic worldviews overlapped, especially their view of nature. The seam along that overlap was Aristotle, whom Arab scholars dubbed the Master of Those Who Know and whom Christian scholars would come to know as the Philosopher, as if there were no others of any lasting value.

This Platonized Christian God also made Plato's Forms seem more real, as the eternal patterns existing in the mind of God out of which He built heaven, earth, and the rest of His creation.

It was also Colet who suggested to Erasmus that he fuse his two interests, the Bible and ancient literature, into one. He urged him to do for ancient Christian literature, including the New Testament, what Ficino had done for Plato: use the techniques of philology to produce a clean, definitive text free from copyists' errors and scholastic muddles, a "pure Scripture" that would show people what the Bible really said, not what tradition or the allegorists said it meant.

By a mental sleight of hand, Ficino effortlessly merged Plato's theory of love with Christian Neoplatonist ideas about divine love derived from familiar authors like Augustine or Saint Bernard—not to mention Italy's two most famous love poets, Dante and Petrarch. And Plato's doctrine of love as the desire for beauty had a peculiar attraction in quattrocento Florence.

The apprehension of God's infinite knowledge should fill the Christian with adoration. The whole of my life stood open to His view from the beginning. He foresaw my every fall, my every sin, my every backsliding; yet, nevertheless, fixed His heart upon me. Oh, how the realization of this should bow me in wonder and worship before Him!

It is in the presence of God alone that the Christian can exert his spiritual energies with effect. Abiding in Christ, maintains us in that presence. A more unhappy error cannot befall a believer than to separate, in the habit of his mind, acquired knowledge from the living Christ.

True, the Christian is not under the Law as a Covenant of Works nor as a ministration of condemnation, but he is under it as a rule of life and a means of sanctification.

It remains to consider what attitude thoughtful men and Christian believers should take respecting them, and how they stand related to beliefs of another order.

Christian leaders are servants with the credibility and capabilities to influence people in a particular context to pursue their God-given direction. The second builds off the first. Christian leadership is the process whereby servants use their credibility and capability to influence people in a particular context to pursue their God-given direction.

In the first of these senses, neither Christ nor the Christian is supposed to be the world's servant. Jesus is obedient, not to the world but to the Father. He is the servant of God, not of men, and we too are called to be servants of God.

I hope people listen to the music. Don't write it off because there is a Christian doing it and it's been labeled that way, because if I'm honest with you, Christian rap for the most part has been corny.

When you're part of hip-hop culture but you're a Christian, people want you to be either-or. Or they'll create a category for you, like, 'Oh, gospel rap!'

The industry is starting to be more open to what we do. I just don't want us to be boxed in whatever people assume Christian rap should be. We're dudes who love hip hop, and we love Jesus, and that's going to be apparent in our music.