it is Astarte, Ishtar, Venus, Yahwe, Dionysus, Christ, the mysterious and divine orgone energy flowing through the body of the universe.

For the most part, however, the new version is contemporary and, as such, should be the means for many to attain a clearer comprehension of the meaning of those words recorded so many hundreds of years ago by the first followers of Christ.

Indeed, it is even surprising in the Canon of Christ Church and Regius Professor of Ecclesiastical History, who fathered this most peculiar view, and in the brilliant Professor of Medieval and Renaissance English at Cambridge, who inherited it and is now its most eminent proponent.

We find it in that `` common way of life pleasing to Christ and still in use among the truest societies of Christians '', that is, the better monasteries which made it easier to convert the Utopians to Christianity.

As things now stand, there is a grievous disparity between the unity in Christ which we profess in ecumenical meetings and the complacent separateness of most congregations on any Main Street in the nation.

However needed this may be, the fundamental problem is not information but active commitment to the total mission of the church of Christ in the world.

It is an experience of a new depth of community derived from an awareness of the corporate indwelling of Christ in His people.

It is not stirring them to confront the racial tensions of today with the mind of Christ.

There must first be a deeper sense that the church belongs not to us but to Christ, and that it is His purpose, not our own interests and preferences, that determines what it is to be and do.

It would doubtless be greatly surprised to be told that in failing to be ecumenical it is really failing to be the Church of Christ.

Expressed differently: if the price for becoming a faithful follower of Jesus Christ is some form of self-destruction, whether of the body or of the mind -- sacrificium corporis, sacrificium intellectus -- then there is no alternative but that the price remain unpaid.

Christ is both unique and universal.

for it prepares the way for the passage from life through death to life that is achieved in Christ.

It is idle to ask why we are no longer disturbed if somebody, professing the deepest piety, decides anew that it is of no importance whether or not Christ transformed the water into wine at eleven A.M. on the third of August, A.D. 32.

I believe, therefore, that we are without exception sinners, by nature alienated from God, and that Jesus Christ, the Son of God, came to earth, the representative Head of a new race, to die upon the cross and pay the penalty of the sin of the world, and that he who thus receives Christ as his personal Saviour is `` born again '' spiritually, with new privileges, appetites, and affections, destined to live and grow in His likeness forever.

I discern no limits to a faith vested in God and Christ, who is the sum of all wisdom and knowledge, and daring to trust Him even though called to stand alone before the world.

When that fear has been removed by faith in Jesus Christ, when we know that He is our Savior, that He has paid our debt with His blood, that He has met the demands of God's justice and thus has turned His wrath away -- when we know that, we have peace with God in our hearts ; ;

In their case, the god of this world ( Satan ) has blinded their unbelieving minds, that they should not see the light of the gospel of the glory of Christ, who is the image of God.

Everyone who believes that Jesus is the Christ is born of God.

The Christ, as both God and Man, is seen in Christian theology as fulfilling this role in the redemption of man and of the earth and in the final judgment against evil.

It was the final stage of the reformers ' work of removing all elements of sacrificial offering from the Latin Mass ; so that it should cease to be seen as a ritual at which the priest, on behalf of the faithful offered Christ's body and blood to God ; and might rather be seen as a ritual whereby Christ shared his body and blood, according to a different sacramental theology, with the faithful.

This dual personality of the unseen and the seen, the spiritual and material, the eternal Christ and the corporeal Jesus manifest in flesh, continued until the Master's ascension, when the human, material concept, or Jesus, disappeared, while the spiritual self, or Christ, continues to exist in the eternal order of divine Science, taking away the sins of the world, as the Christ has always done, even before the human Jesus was incarnate to mortal eyes.

In the article " Dying god " in The Oxford Companion to World Mythology, David Leeming notes that Christ can be seen as bringing fertility, though of a spiritual as opposed to physical kind.

In the Eastern Orthodox Church, the sixteen or so autocephalous primates are seen as collectively gathering around Christ, with other archbishops and bishops gathering around them, and so forth, in a model called " conciliar hierarchy ".

Yet, Lutherans and Orthodox are in agreement that the Second Council of Nicaea confirms the christological teaching of the earlier councils and in setting forth the role of images ( icons ) in the lives of the faithful reaffirms the reality of the incarnation of the eternal Word of God, when it states: " The more frequently, Christ, Mary, the mother of God, and the saints are seen, the more are those who see them drawn to remember and long for those who serve as models, and to pay these icons the tribute of salutation and respectful veneration.

Origen's statement in his Commentary on Matthew ( Book X, Chapter 17 ) that Josephus " did not accept Jesus as Christ ", is usually seen as a confirmation of the generally accepted fact that Josephus did not believe Jesus to be the Messiah.

In the 16th century, Renaissance influence caused French sculpture to become more restrained, as seen in Jean Goujon's bas-reliefs, and Germain Pilon's Descent from the Cross and Resurrection of Christ.

The " Limbo of the Patriarchs " or " Limbo of the Fathers " ( Latin limbus patrum ) is seen as the temporary state of those who, in spite of the personal sins they may have committed, died in the friendship of God, but could not enter Heaven until redemption by Jesus Christ made it possible.

Smith later wrote that he had seen a vision of God the Father and Jesus Christ in spring 1820 in answer to his question of which denomination he should join.

This shift could be seen in theologians such as Karl Rahner, S. J., Michael Herbert, and John Courtney Murray, SJ who looked to integrate modern human experience with church principles based on Jesus Christ, as well as others such as Yves Congar, Joseph Ratzinger and Henri de Lubac who looked to an accurate understanding of scripture and the early Church Fathers as a source of renewal ( or ressourcement ).

The saints are seen as elder brothers and sisters in Christ.

Gregory VII was seen by Pope Paul VI as instrumental in affirming the tenet that Christ is present in the Blessed Sacrament.

In other places I confess Christ to be truly preached ; but manners and religion so sincerely reformed, I have not yet seen in any other place ...

Gutierrez's book is based on an understanding of history in which the human being is seen as assuming conscious responsibility for human destiny, and yet Christ the Savior liberates the human race from sin, which is the root of all disruption of friendship and of all injustice and oppression.

) The Passion of Christ is seen as the wedding of the Saviour with his bride, the Church.

The use of the word temple comes from the need to distinguish a building of the church vs. the church seen as the Body of Christ.

Robert Ingersoll wrote, " Not 20 people were convinced by the reported miracles of Christ, and yet people of the nineteenth century were coolly asked to be convinced on hearsay by miracles which those who are supposed to have seen them refused to credit.

Faith is seen as passive, merely receiving Christ and all his benefits, among which benefits are the active and passive righteousness of Jesus Christ.

Examples of this usage may be seen in his Apology in which chapters 31 – 53 are specifically dedicated to proving Christ through prophecy.

The church interior was once totally frescoed by Byzantine artists: fragments of these paintings, portraying the Histories of Christ, can be still seen in the two side apses.

Following in the Pauline tradition, in the 5th century Saint Augustine viewed Christ as the mediator of the New Covenant between God and man and as the conqueror over sin.

All present view this as an opportunity to show that they accept the belief that Jesus Christ is the one who sacrificed himself in behalf of redemption for all mankind, becoming the only mediator between Jehovah God and mankind ( John 3: 16 ).

The central thought of the entire Epistle is the doctrine of the Person of Christ and his role as mediator between God and humanity.

Christ is the only mediator between God and humanity, the unique agent of cosmic reconciliation.

For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for ALL men -- the testimony given in its proper time.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for ALL, which is the testimony given at the proper time.

" Scripture ... sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor.

Most Protestants today recognize only Christ as a mediator between themselves and God ( 1 Timothy 2: 5 ).

::" Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation ; he is present to us in his body which is the Church.

The 2000 declaration Dominus Iesus of the Congregation for the Doctrine of the Faith states that " it must be firmly believed that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation ; he is present to us in his body which is the Church.

However, this reveals a mistaken understanding of the priesthood of all believers which in the Assemblies has to do with the ability to directly offer worship, whether silently or audibly, to God and His Christ, at the Lord's Supper without any human mediator being necessary – which is in accordance with 1Tim 2: 5 where it is stated that Christ Jesus Himself is the sole Mediator between God and men (" men ", being used here generically of mankind, and not referring simply and solely to " males ").

Solus Christus is the teaching that Christ is the only mediator between God and man, and that there is salvation through no other ( hence, the phrase is sometimes rendered in the ablative case, solo Christo, meaning that salvation is " by Christ alone ").

The solar astral body is the first mediator between the Cosmic Christ, Chokmah, and the individual human soul.

The facade of the church is supported by a row of Corinthian columns set below a modern mosaic depicting Jesus Christ as mediator between God and man.

#* Christ is the sole mediator between God and humanityThis directly negates Marian devotions, Intercession of saints, and Worship of angelsThis also directly negates teaching of any other path to God through other religions

On the basis of other texts (;; ) it is argued that if those living here on earth can intercede on behalf of each other, then those already glorified in Heaven, and even closer " in Christ ", are made holy as " one " unified through him ( the mediator between God and men – on earth and heaven ) by his sacrifice, can certainly intercede for those on earth as well.

For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor.

The placards carried the title " Genuine articles on the horrific, great and importable i. e. insupportable abuses of the papal mass, invented directly contrary to the Holy Supper of our Lord, sole mediator and sole savior Jesus Christ " This provocative title was a direct attack on Catholic conceptions of the Eucharist.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.

In matter of worship Sozzini distinguished between adoratio Christi, the homage of the heart, imperative on all Christians, and invocatio Christi, the direct address of prayer, which was simply permissive ( Biandrata would have made it imperative ); though in Sozzini's view, prayer, to whomsoever addressed, was received by Christ as mediator, for transmission to the father.

It is a key concept to Christianity, who can then seek divine forgiveness through the act of repentance towards God, through no lesser man ( as taught in the Church of Rome ) but through Christ our mediator, the only mediator between man and God ( 1 Timothy 2: 5 ).