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Dominion theology is a reference to the King James Bible's rendering of Genesis 1:28 in which God grants humanity "dominion" over the Earth.. And God blessed them, and God said unto them, "Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."
Biblical patriarchy is similar to complementarianism, and many of their differences are only ones of degree and emphasis. [10] While complementarianism holds to exclusively male leadership in the church and in the home, biblical patriarchy extends that exclusion to the civic sphere as well, so that women should not be civil leaders [11] and indeed should not have careers outside the home. [12]
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
For example, some symbolism and rituals associated with religious holidays may appear to be free of religion. However, this very secularization can fortify Christian privilege and perpetuate Christian hegemony by making it harder to recognize and thus circumvent the constitutional requirements for the separation of religion and government.
Some separate Christian cultural and political movements object to being described with the label "dominionism", because in their mind the word implies attachment to reconstructionism. In reconstructionism, the idea of "godly" dominion, subject to God, is contrasted with the "autonomous" dominion of mankind in rebellion against God.
During the patristic period, Christian theologians attempted to clarify the relationship between the Father, Son and Holy Spirit. [5] Monarchianism developed in the 2nd century and persisted further into the 3rd century.
The principle of cuius regio, eius religio ("whose the region is, his religion") established the religious, political and geographic divisions of Christianity, and this was established with the Treaty of Westphalia in 1648, which legally ended the concept of a single Christian hegemony in the territories of the Holy Roman Empire, despite the ...
[1] This led him to investigate the process of change leading to today, concluding "in almost every way, what makes us distinctive today reflects the influence over two thousand years of the Christian story". [10] Prefiguring the book, in 2016 Holland penned an essay in the New Statesman describing how he was "wrong about Christianity". [11] [12]