Why did Shri Christ die for us anyway?

From:  "jagbir singh" <www.adishakti.org@gmail.com>
Date:  Sat Jan 29, 2005  8:39 am
Subject:  Re: why did Shri Christ die for us anyways????jagbir?
 
—- In shriadishakti@yahoogroups.com, "v_koa" <v_koa@y...> wrote:
>
> I am aware that christ dies for our sins and for our forgiveness
> based on the snippets i have read from shri mataji on this site,
> but i do not understand those statements. I wanted to know what
> does Shri mataji mean by " he dies for our sins" as well as the
> forgiveness part? Shri jesus is the universal savior, another
> statement i do not understand and would like some clarification,
> but if i sins were not forgiven until his death and resurrection,
> then what did that mean for the people who lived before him in
> terms of the life death, rebirth/sin cycle? As you can tell i have
> no idea what to make of these statements of fact and don't
> understand the scope of that suffering shri jesus went through for
> us, or what it actually means in reality and in a practical
> manner. If you could jagbir, help shed some light on these things,
> i would be grateful. Thanks.
>
>

Dear Kyyan,

Whatever you have asked about Shri Jesus dying for our sins has also
puzzled me:

————————————-

"There is a verse in the Bible, that says that when Jesus was put on
the cross, he said "My God my God why has thou forsaken me?" Jesus
asks God why are You leaving me my God? Please my God help me, I am in trouble.

Well!! every time I ask some of my friends that "OVER HERE JESUS IS
NOT EVEN WILLING TO DIE FOR OUR SINS" If he was willing to die for
our sins, he should have said that "Myself, I am ready to die for
the sins of the whole mankind." He would have used "myself" coz he
is a God according to Christianity. When we ask them about such
things, they reply to us that "You just have to believe it", close
your mind, and accept Him."


————————————-

Did He Die on the Cross for our Sins? Is Everyone a Sinner?
 
We see in the Gospel, the word *righteous* means pure and sinless.
As the two words *righteous* and 'sinner' are always opposite each
other in the New Testament. Furthermore, Jesus is described as
righteous, therefore we know that the word means: without sin.
For example; 

"My little children, these things write I unto you, that ye sin not.
And if any man sin, we have an advocate with the Father, Jesus
Christ the righteous:" {1 John 2:1}

Now that we see righteous means sinless, let's see what Jesus
says about humans:

"I say unto you, that even so there shall be joy in heaven over one
sinner that repenteth, more than over ninety and nine righteous
persons, who need no repentance." {Luke 15:7}

It is very Clear from this verse that Jesus did not come to die for
the sins of All humans because according to Jesus, some humans *did
not need to repent* because they were ~righteous~

"But go ye and learn what that meaneth, I will have mercy, and not
sacrifice : for I am not come to call the righteous, but sinners to
repentance." {Matthew 9:13}

Again Jesus is saying he did not come for everyone, Jesus only came
for a particular group. Jesus clarifies that there are two
groups, "the sinners and the righteous" not only one group of
sinners as modern Christians claim.

"And they were both righteous before God, walking in all the
commandments and ordinances of the Lord blameless." {Luke 1:6}
Here, even God sees that some were without sin, because they
followed the commandments.

"When Jesus heard it, he saith unto them, They that are whole have
no need of the physician, but they that are sick: I came not to call
the righteous, but sinners to repentance." {Mark 2:17 } 

Again Jesus is making the distinction that some are sick (sinners)
and some are not sick (the righteous) Jesus does not say "I came for
All because all are sinners" Jesus says he came for *MANY* {Mark
10:45 } not all. Many could mean 10 people, big difference from
saying "ALL".

"I came not to call the righteous, but sinners to repentance." {Luke
5:32}

Important words, verifying that Jesus did not come to all those who
were righteous, but the many who were sinners. 

"but whoever causes one of these little ones who believe in me to
sin, it would be better for him to have a great millstone fastened
round his neck and to be drowned in the depth of the sea." {Matthew
18:6}

Jesus is saying that the little ones are without sin because anyone
who causes them to sin, the result would be deadly.

"Little children, let no man deceive you: he that doeth
righteousness is righteous, even as he is righteous." {1 John 3:7 }

Here Jesus is saying that there are righteous, sinless people and do
not let anyone tell you that everyone is a sinner because there are
righteous people.

We also read (John 9:31 ) "We know that God does not listen to
sinners, but if any one is a worshiper of God and does his will, God
listens to him."

This automatically clarifies that Abraham, Moses, Hagar, and all
those God directly communicated with, are _not_ sinners because God
does not listen to sinners.

Then 'Paul' _again_ contradicts the teachings of Jesus saying
[Romans 3:10 ] "As it is written, There is none righteous, no, not
one:"

If God and Jesus *Declare* that some humans are Righteous, why do
Christians believe 'Paul' more then Jesus and God?

In conclusion, Jesus did not die for our sins, Jesus was saved from
the cross, not all are with sins and sins are easily forgiven. As
Jesus says: " Judge not, and you will not be judged; condemn not,
and you will not be condemned; forgive, and you will be forgiven;
{Luke 6:37 }

Each individual is responsible for their own sins " If you forgive
the sins of any, they are forgiven; if you retain the sins of any,
they are retained." {John 20:23}

http://www.mlife.org/Jesus/die_on_cross_fo_sins.html




————————————————-


So Kyyan, i still have no proper understanding of Shri Jesus dying
for our sins. There are a number of Christians beliefs i don't
understand and this is surely one of them. The more you question the
more confusing they get. Shri Jesus never said that He will die for
the sins of humanity just as He never claimed to be God Almighty. i
believe Christianity to be most difficult to understand. Even Shri
Mataji has said the Bible is enigmatic because so many people have
added their stories to it.

Some of these stories are truly disturbing and make no sense, even
cause us to lose faith. There is one particular story in the Bible
where two daughters take turns fornicating with their drunk father
after they escaped the destruction of Sodom. Apparently his
daughters taught that they were the only three humans left on Earth.
After their escape from Sodom, Lot and his two daughters took refuge
in a cave. It was there that another controversial chapter in Lot's
life occurred, although the record states that he was an unknowing
participant:

"Lot and his two daughters left Zoar and settled in the mountains,
for he was afraid to stay in Zoar. He and his two daughters lived in
a cave. One day the older daughter said to the younger, "Our father
is old, and there is no man around here to lie with us, as is the
custom all over the earth. Let's get our father to drink wine and
then lie with him and preserve our family line through our father."
That night they got their father to drink wine, and the older
daughter went in and lay with him. He was not aware of it when she
lay down or when she got up. The next day the older daughter said to
the younger, "Last night I lay with my father. Let's get him to
drink wine again tonight, and you go in and lie with him so we can
preserve our family line through our father." So they got their
father to drink wine that night also, and the younger daughter went
and lay with him. Again he was not aware of it when she lay down or
when she got up. So both of Lot's daughters became pregnant by their
father. The older daughter had a son, and she named him Moab; he is
the father of the Moabites of today. The younger daughter also had a
son, and she named him Ben-Ammi; he is the father of the Ammonites
of today." (Genesis 19:30-38)

And when the bible says that 'god' did not mind this incest for the
sake of saving the human race from extinction, you know something is
very wrong. But has anyone really questioned if it is physically
possible for two daughters to take turns making love to their drunk
father and become pregnant ................ without the father even
realizing all this fornication!?? Is this the infallible word of God?

But i have utmost respect for the Savior despite all the strange
tales in the Bible that confuse more than enlighten. It is Shri
Mataji who has truly made me understand the nature of this great
incarnation. No matter what religious background one comes from it
is only after listening to Her that we begin to grasp Shri Jesus'
relationship with humanity. Even if one had not believed in Christ
prior to joining Sahaja Yoga and meditating on the Shakti, one will
embrace Him after listening to Shri Mataji's speeches over the
years.

From the very onset of Her advent in 1970 Shri Mataji has always
insisted that we humans must believe in Shri Jesus who truly resides
at the Agnya Chakra, the Gate to the Kingdom of God (Sahasrara
Chakra). Without accepting Him there is absolutely no salvation for
any human being. All SYs have accepted Him because Shri Jesus is
indeed Alpha, (the Beginning as Shri Ganesha) and Omega (the End as
Shri Kalki). Shri Mataji is indeed the Comforter because only now
SYs know all that Jesus was unable to preach two millennia ago. That
is why we are able to understand the Last Judgment in detail and
have faith that it promises all believers, irrespective of their
inherited religions, the right to eternal life.

Shri Jesus is indeed the Savior because He too is entrenched, just
like the Adi Shakti, in the great religions of Hinduism, Judaism,
Christianity and Islam. All who believe in God Almighty and wish to
take part in the Last Judgment and Resurrection are left with no
option but to embrace all religions, scriptures and messengers. You
can only understand the Savior, His proclamation of the Kingdom of
God within, and the Good News of the Last Judgment through the
Comforter, Shri Mataji Nirmala Devi, sent in the name of the Father
(God Almighty/Brahman) as He had promised two millennia ago:
 
And Jesus spoke again unto the eleven and said, "Grieve not
because I go away, for it is best that I should go away.
If I do not go away the Comforter will not come to you.
These things I speak while with you in the flesh, but when the Holy
Breath shall come in power, lo,
She will teach you more and more, and bring to you remembrance all
the words I have said to you.
There are a multitude of things yet to be said; Things that this age
cannot receive because it cannot comprehend.
But, lo, I say, before the great day of the Lord shall come, the
Holy Breath will make all mysteries known —
The mysteries of the soul, of life, of death, of immortality, the
oneness of man with every other man, and with his God.
Then will the world be led to truth, and man will be truth.
When She has come, the Comforter, She will convince the world of
sin, and of truth of what I speak,
And of the rightness of the Judgment of the just; And then the
prince of carnal life will be cast out.
And when the Comforter shall come, I need not intercede for you; For
you shall stand approved,
And God will know you then as he knows Me.
The Aquarian Gospel of Jesus the Christ 162:4-11

This is the Divine Message that will reach all nations and peoples
of many tongues, so that the Comforter may convince the world of
sin, and of truth of what Jesus spoke.

"But there will be many who will resist the truth of the new era.
They may try at first by playing upon the sense of self-doubt that
lies within each of us. Self-doubt exists only because we have
allowed others to define our reality for so long that we no longer
know what is real anymore. When we look inside and catch the first
sight of what is real and it does not concur with what those around
us have said and are saying at the moment, we discard it. We doubt
ourselves because we have allowed others to tell us what truth is.
But as we reach deeper into the New Age, we will reach deeper inside
ourselves for the truth. And as we learn the truth, we will no
longer need or want others to interpret it for us. This will cause
friction with those who defend the institutions they feel
comfortable with, the institutions they cling to like a security
blanket in a world they really aren't comfortable with at all.

Those who cannot, or do not dare, to look inside themselves for the
truth will be the ones who will resist the rest of us the most. They
will be the ones who challenge the rest of us the most. They will be
the ones who try to make the rest of us think that we are wrong
because they want desperately to believe that they are right, and
they know that once their faith is shaken, they have nothing left to
cling to. But be wary of anyone who demands that you have blind
faith in what they are saying. If they will not allow scrutiny, it
is possibly because their beliefs cannot stand up to scrutiny. And
when those who hide within the institutions because they do not dare
to look inside themselves feel that they are losing their grip on
the rest of us, they will fight." (Walter Mercado, Beyond The
Horizon)

So Kyyan, you have to leave your religious baggage behind because it
will slow you down to a standstill with doubts and unsolvable
questions. Of all religions Christianity is the most confusing by a
wide margin. You can never understand Shri Jesus by going to a
church. You can only understand Him by meditating on the Holy Spirit
(Adi Shakti/Ruh) in the Kingdom of God within and taking part in the
Great Event ordained for humanity.

jagbir


 
From:  "jagbir singh" <www.adishakti.org@gmail.com>
Date:  Sat Jan 29, 2005  1:45 pm
Subject:  Re: why did Shri Christ die for us anyways????jagbir?
 
—- In shriadishakti@yahoogroups.com, "jagbir singh"
<adishakti_org@y...> wrote:
>
> Some of these stories are truly disturbing and make no sense, even
> cause us to lose faith. There is one particular story in the Bible
> where two daughters take turns fornicating with their drunk father
> after they escaped the destruction of Sodom. Apparently his
> daughters taught that they were the only three humans left on
> Earth.
>

LOT AND HIS DAUGHTERS

Following Yahweh's destruction of Sodom and other cities of the
Jordan plain (see SODOM[Y] AND GOMORRAH), Abraham's nephew Lot and Lot's two daughters—formerly residents of Sodom—find themselves
living in a cave. The older daughter expresses to the younger her
fear that, for lack of a mate, they are now to be childless. "Our
father is old, and there is not a man in the earth to come in unto
us after the manner of all the earth."

Her words suggest that this story originally involved a world
cataclysm, with Lot and his daughters, like Noah and his family in
the flood story, being the only surviving humans. But the suggestion
is academic, as her words make sense either way. These daughters
have had a bad time. First they lose their married sisters in
Sodom's supernatural fall, then their mother is lost—turned into a
pillar of salt—in the flight from the scene of destruction. They
then flee with their father from the city of Zoar—where according
to Yahweh they were supposed to be safe—apparently because the
destruction has spread, engulfing virtually the whole Jordan plain.
Now languishing in their mountain cave, Lot's daughters might easily
be excused for assuming that, save the old man, the rest of humanity
has been wiped out by the wrath of God.

In any case Lot's daughters take action. "Come, let us make our
father drink wine, and we will lie with him," says the older
one, "that we may preserve seed of our father." So they get Lot
drunk on successive nights, with the firstborn lying with him on the
first night, and the younger one on the second night, with Lot
remembering nothing about either occasion. Impregnated, the two
daughters bear Moab, the father of the Moabites, and Benammi, the
father of the Ammonites.

Thus Genesis, in the story of Lot and his daughters, pulls a rather
sly little trick. It matter-of-factly presents two troublesome
neighbors of Israel—Moab and Ammon, lying east of the Jordan River—
as children of incest, without passing any judgment on the three
incestuous Hebrew parents.

http://www.hobrad.com/andl.htm#LOT



 
From:  "jagbir singh" <www.adishakti.org@gmail.com>
Date:  Mon Jan 31, 2005  7:35 am
Subject:  Re: why did Shri Christ die for us anyways????jagbir?
 
—- In shriadishakti@yahoogroups.com, "jagbir singh"
<adishakti_org@y...> wrote:
>
> So Kyyan, you have to leave your religious baggage behind because
> it will slow you down to a standstill with doubts and unsolvable
> questions. Of all religions Christianity is the most confusing by
> a wide margin. You can never understand Shri Jesus by going to a
> church. You can only understand Him by meditating on the Holy
> Spirit (Adi Shakti/Ruh) in the Kingdom of God within and taking
> part in the Great Event ordained for humanity.
>
>

CHRISTIANITY
Table of Contents

I. INTRODUCTION
II. THE CHURCH AND ITS HISTORY
1. The essence and identity of Christianity
1) HISTORICAL VIEWS OF THE ESSENCE
i) Early views.
ii) Medieval and Reformation views.
iii) Modern views.
2) THE QUESTION OF CHRISTIAN IDENTITY
2. The history of Christianity
1) THE PRIMITIVE CHURCH
i) The relation of the early church to late Judaism.
ii) The relation of the early church to the career and intentions of
Jesus.
iii) The Gentile mission and St. Paul.
iv) The contemporary social, religious, and intellectual world.
2) THE INTERNAL DEVELOPMENT OF THE EARLY CHRISTIAN CHURCH
i) The problem of jurisdictional authority.
ii) The problem of scriptural authority.
iii) The problem of theological authority.
iv) Early heretical movements.
3) RELATIONS BETWEEN CHRISTIANITY AND THE ROMAN GOVERNMENT AND THE
HELLENISTIC CULTURE
i) Church-state relations.
ii) Christianity and classical culture.
iii) Apologetics.
4) THE EARLY LITURGY, THE CALENDAR, AND THE ARTS
5) THE ALLIANCE BETWEEN CHURCH AND EMPIRE
6) THEOLOGICAL CONTROVERSIES OF THE 4TH AND 5TH CENTURIES
i) Western controversies.
ii) Eastern controversies.
7) POPULAR CHRISTIANITY IN THE LATE EMPIRE
8) LITURGY AND THE ARTS AFTER CONSTANTINE
i) New forms of worship.
ii) Historical and polemical writing.
9) POLITICAL RELATIONS BETWEEN EAST AND WEST
10) LITERATURE AND ART OF THE "DARK AGES"
11) MISSIONS AND MONASTICISM
12) THE PHOTIAN SCHISM AND THE GREAT EAST-WEST SCHISM
i) The Photian schism.
ii) The great East-West schism.
13) FROM THE SCHISM TO THE REFORMATION
i) Papacy and empire.
ii) Medieval thought.
iii) Reformation.
14) MODERN CHRISTIANITY
15) THE MODERN DENOMINATIONS
i) Roman Catholicism.
(1) Doctrine.
(2) Liturgy.
ii) The Eastern churches.
iii) Protestantism.
(1) Lutheranism.
(2) Anglicanism.
(3) Presbyterian and Reformed Churches.
(4) Free churches.
(5) Other churches and movements.
3. Christian doctrine
1) THE MEANING OF DOGMA
i) Importance to Christian doctrine and later implications.
ii) Orientation of the Western churches.
iii) Orientation of the Eastern churches.
2) GOD THE FATHER
i) Characteristic features of the Christian concept of God.
ii) The specific concept of God as Father.
iii) The belief in the oneness of the Father and the Son.
iv) The revelatory character of God.
v) God as Creator, Sustainer, and Judge.
vi) Modern views of God.
vii) The view that God is not solitary.
viii) Satan and the origin of evil.
3) GOD THE SON
i) Different interpretations of the person of Jesus.
ii) The Christological controversies.
iii) Messianic views.
iv) The doctrine of the Virgin Mary and holy Wisdom.
4) GOD THE HOLY SPIRIT
i) Contradictory aspects of the Holy Spirit.
ii) Conflict between order and charismatic freedom.
iii) The operations of the Holy Spirit.
5) THE HOLY TRINITY
i) The basis for the doctrine of the Trinity.
ii) Introduction of Neoplatonic themes.
iii) Attempts to define the Trinity.
6) THE DOCTRINE OF MAN
i) What it is to be human.
ii) The human as a creature.
iii) The human as the image of God.
iv) Human redemption.
v) The problem of suffering.
vi) The resurrection of the body.
vii) Progressive human perfection.
viii) The justified human.
ix) The "new man": The human being in the light of Christ.
x) The "reborn human."
xi) Human liberation.
xii) Joy in human existence.
xiii) The charismatic believer.
xiv) Christian perfection.
xv) Fellow humans as the present Christ.
7) THE CHURCH
i) Normative defenses in the early church.
ii) Evolution of the episcopal office.
iii) Authority and dissent.
iv) Creeds and confessions.
v) Organization.
vi) Episcopacy in Anglican and other Reformation churches.
vii) Liturgy.
viii) New liturgical forms and antiliturgical attitudes.
ix) The sacraments.
x) Tradition.
xi) Scriptural traditions.
xii) Veneration of places, objects, and people.
xiii) Monasticism.
xiv) The saintly life.
xv) Art and iconography.
xvi) Theology of icons.
xvii) Missions.
8) LAST THINGS
i) Expectations of the Kingdom of God in early Christianity.
ii) Expectations of the Kingdom of God in the medieval and
Reformation periods.
iii) Expectations of the Kingdom of God in the post-Reformation
period.
iv) The role of imminent expectation in missions and emigrations.
v) Eschatological expectations and secularization.
vi) Concepts of life after death.
4. Church year
1) ORIGINS OF THE CHURCH YEAR
i) Religious times and seasons.
ii) Jewish background.
iii) Formation of the church year.
2) THE MAJOR CHURCH CALENDARS
i) Eastern churches.
ii) Roman Catholic Church.
iii) Protestant churches.
3) HISTORY OF THE CHURCH YEAR
i) Sunday.
ii) Advent.
iii) Christmas.
iv) Epiphany.
v) Pre-Lent.
vi) Lent.
vii) Easter.
viii) Ascension.
ix) Pentecost.
x) Pentecost or Trinity Season.
xi) Saints' days and other holy days.
4) LITURGICAL COLOURS
5. Canon law
1) NATURE AND SIGNIFICANCE
i) Historical and cultural importance of canon law.
ii) Problems in the study of canon law and its sources.
2) HISTORY
i) The formative period in the East.
(1) Eastern churches.
(2) Independent churches of Eastern Christianity.
ii) Development of canon law in the West.
iii) The Corpus Juris Canonici (c. 1140-c. 1500).
iv) From the Council of Trent (1545-63) to the Codex Juris Canonici
(1917).
(1) The end of decretal law.
(2) Law for the missions.
v) The Codex Juris Canonici (1917).
vi) The Eastern churches in union with Rome.
3) THE SECOND VATICAN COUNCIL AND POST-CONCILIAR CANON LAW
i) Vatican II.
ii) Post-conciliar legislation.
iii) Revision of the Code of Canon Law.
iv) The new Code of Canon Law.
v) The Eastern churches.
4) ANGLICAN CANON LAW
III. ASPECTS OF THE CHRISTIAN RELIGION
1. Patristic literature
1) THE ANTE-NICENE PERIOD
i) The Apostolic Fathers.
ii) The Gnostic writers.
iii) The Apologists.
iv) Late 2nd to early 4th century.
2) THE POST-NICENE PERIOD
i) The Nicene Fathers.
ii) The Cappadocian Fathers.
iii) Monastic literature.
iv) The school of Antioch.
v) The schools of Edessa and Nisibis.
vi) The Chalcedonian Fathers.
vii) Non-Chalcedonian Fathers.
viii) The post-Nicene Latin Fathers.
ix) Later Greek Fathers.
3) THE CHARACTER OF THE HERITAGE
2. Christian philosophy
1) HISTORY OF THE INTERACTIONS OF PHILOSOPHY AND THEOLOGY
i) Influence of Greek philosophy.
ii) Emergence of official doctrine.
iii) Aristotle, Aquinas, and Descartes.
iv) Other influences.
2) FAITH AND REASON
3) CHRISTIAN PHILOSOPHY AS NATURAL THEOLOGY
i) Arguments for the existence of God.
(1) The design (or teleological) argument.
(2) The cosmological argument.
(3) The ontological argument.
(4) Moral arguments.
(5) Arguments from religious experience and miracles.
ii) The immortality of the soul.
4) CONTEMPORARY DISCUSSIONS
i) Influence of logical positivism.
ii) Evidentialist approach.
3. Christian mysticism
1) HISTORY OF CHRISTIAN MYSTICISM
i) Early church.
ii) Eastern Christianity.
iii) Western Catholic Christianity.
iv) Protestant Christianity.
2) STAGES OF CHRISTIAN MYSTICISM
i) The dying to self.
ii) The union with God.
iii) The readjustment.
3) FORMS OF CHRISTIAN MYSTICISM
i) Christ-mysticism.
ii) Trinitarian mysticism.
iii) Negative mysticism: God and the Godhead.
4) SIGNIFICANCE OF CHRISTIAN MYSTICISM
4. Christian myth and legend
1) CHARACTERISTICS OF CHRISTIAN MYTH AND LEGEND
2) HISTORY OF CHRISTIAN MYTH AND LEGEND
i) The early church.
(1) The ages of the world.
(2) Messianic secrets and the mysteries of salvation.
(3) The Magi and the Child of Wondrous Light.
(4) Relics and saints.
ii) The Middle Ages.
iii) Renaissance magic and science.
iv) Christian practice in the modern world.
IV. THE CHRISTIAN COMMUNITY AND THE WORLD
1. The relationships of Christianity
1) Historical views.
2) Church, sect, and mystical movement.
3) CHURCH AND STATE
i) The history of church and state.
(1) The church and the Roman Empire.
(2) The church and the Byzantine, or Eastern, Empire.
(3) The church and Western states.
(4) Separation of church and state.
ii) Church and state in Eastern and Western theology.
(1) The views of Eusebius of Caesarea.
(2) The views of Augustine.
(3) Later developments.
4) CHURCH AND SOCIETY
i) The problem of slavery and persecution.
ii) Theological and humanitarian motivations.
5) CHURCH AND EDUCATION
i) Intellectualism versus anti-intellectualism.
ii) Forms of Christian education.
6) CHURCH AND THE ARTS
7) CHURCH AND SOCIAL WELFARE
i) Curing and caring for the sick.
(1) Healing the sick.
(2) Care for the sick.
ii) Care for widows and orphans.
iii) Property, poverty, and the poor.
iv) Pastoral care.
8) CHURCH AND MINORITIES
9) CHURCH AND FAMILY
i) The tendency to spiritualize and individualize marriage.
ii) The tendency toward asceticism.
10) CHURCH AND THE INDIVIDUAL
i) Love as the basis for Christian ethics.
ii) Freedom and responsibility.
2. Christian missions
1) BIBLICAL FOUNDATIONS
2) THE HISTORY OF CHRISTIAN MISSIONS
i) First transition, to AD 500.
ii) Second transition, to AD 1500.
(1) Western mission.
(2) Papal mission.
(3) Eastern and Nestorian missions.
(4) The rise of Islam.
iii) Third transition, to AD 1950.
(1) Roman Catholic mission, 1500-1950.
(2) Protestant missions, 1500-1950.
(3) Orthodox missions.
iv) Fourth transition, from 1950.
v) Scripture translations.
3. Ecumenism
1) THE BIBLICAL PERSPECTIVE
2) THE HISTORY OF ECUMENISM
i) Early controversies.
ii) The schism of 1054.
iii) The Reformation.
iv) Ecumenism in the 17th and 18th centuries.
v) 19th-century efforts.
vi) Ecumenism in the 20th century.
4. The Christian church and non-Christian religions
1) CONFLICTING CHRISTIAN ATTITUDES
2) MODERN VIEWS
5. Bibliography
1) General works:
2) History of the Christian Church:
3) Major traditional doctrinal issues: (The meaning of dogma):
4) Church year:
5) Canon law:
6) Patristic literature:
7) Christian philosophy:
8) Mysticism:
9) Christian myth and legend:
10) Roles of Christianity:
11) Missions:
12) Ecumenism:
13) The Christian Church and non-Christian religions:

http://cyberspacei.com/jesusi/inlight/religion.htm


 


 


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http://groups.yahoo.com/group/adishakti_sahaja_yoga/message/3355

http://adishakti.org/forum/archives.htm
http://adishakti.org/

 

     

     

     

     

     

     

     

     

     

     

     


 
 





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