Chapter,  Paragraph

 1 Pref   |           The standard (kanon) of Christianity is imitation of Christ in
 2 Pref   |    perhaps uniquely applicable to Christianity as a religion of continuity
 3 Intro,1|           modern world undermines Christianity at every turn, while at
 4 Intro,1|          authentic expressions of Christianity. The more clearly our identity
 5 Intro,1|       about the interplay between Christianity and culture throughout the
 6 Intro,2|   authentic expression of classic Christianity. The problem is that many
 7 Intro,2|           The standard (kanon) of Christianity is the imitation of Christ (
 8 Intro,4|       remarked that while Western Christianity attempts to analyze and
 9 Intro,4|           comprehend God, Eastern Christianity seeks to praise and adore
10 Intro,5|            Minimalism is lukewarm Christianity to suit our selfish interests
11 1,1    |       tremendous success of early Christianity in the pluralistic world
12 1,3    |         story of the expansion of Christianity in the ancient world is
13 1,3    |  including the ongoing triumph of Christianity during his own times. For
14 1,3    |       tradition of the triumph of Christianity. He is distinctly conscious
15 1,3    |          and the whole triumph of Christianity. It is on these grounds
16 1,3    |           prevailed. Objectors to Christianity must, even against their
17 1,4    |          returns to it shows that Christianity in the days of Chrysostom
18 1,4    |          the greatest critique of Christianity was not so much a good pagan
19 1,4    |         ongoing encounter between Christianity and culture. He wanted Christians
20 1,4    |         on behalf of the cause of Christianity. It may be instructive to
21 2,1    |           which reflect authentic Christianity everywhere and in all times.
22 2,2    |       express a deficient view of Christianity and the biblical way of
23 2,3    |          the victorious legacy of Christianity is linked to the proclamation
24 3,3    |         history was the spread of Christianity in the Graeco-Roman world.
25 3,3    |     behind the amazing success of Christianity in the ancient world, reasons
26 3,3    |          writers and opponents of Christianity, such as Lucian, publicly
27 3,3    |      astonishing triumph of early Christianity was its evangelical spirit:
28 3,3    |        work in their midst. Early Christianity was a spiritual movement,
29 3,3    |      ancient pagan world in which Christianity originally triumphed.~ Are
30 3,4    |          this view of “obligatory Christianity” by harping on parishioners
31 3,4    |  attention to the very essence of Christianity is as a gift, above all
32 3,4    |    popular notions of “obligation Christianity” and develop an awareness
33 4,2    |          the tradition of Eastern Christianity the Holy Trinity is the
34 4,2    |         of the “hellenization” of Christianity. According to this view,
35 4,2    |        about the hellenization of Christianity has now grown stale. One
36 4,2    |    centuries prior to the rise of Christianity. More importantly, biblical
37 4,4    |     reasons behind the success of Christianity was the unity and cohesiveness
38 4,4    |          authors and opponents of Christianity themselves acknowledged
39 8,1    |      Gentiles traditions. Indeed, Christianity emerged as a powerful renewal
40 8,1    |            The amazing success of Christianity is eloquent testimony to
41 8,1    |        faith and culture in early Christianity. In him we find evidence
42 8,1    |           discontinuities between Christianity, Judaism and Hellenism.
43 8,1    |   creative and canonical epoch of Christianity, we may also gain from him
44 8,2    |         the flow of Gentiles into Christianity transformed the identity
45 8,3    |      intrinsic continuity between Christianity and Judaism. Unlike Marcion
46 8,3    | discontinuity between Judaism and Christianity centering on Christ. Here
47 8,3    | discontinuity between Judaism and Christianity pertains to Saint Paul’s
48 8,3    |    separation between Judaism and Christianity, centered on the role of
49 8,3    |           in Saint Paul and early Christianity, as more and more scholars
50 8,3    |          of the Church but sealed Christianity's accelerated separation
51 8,4    |           utter disunity of early Christianity. One cannot help but sense
52 8,4    |        area of the study of early Christianity and its social environment.
53 8,4    |     undeniable diversity, Pauline Christianity is marked by a broad but
54 8,4    |          who have treated ancient Christianity of the first and second
55 8,4    |           and heresies in ancient Christianity as a historical phenomenon.
56 8,4    |          preserve forms of Jewish Christianity and other groups, the wild
57 9,1    |          on the dynamics of early Christianity as a renewal movement emerging
58 10,1   |      tongues of fire” (Acts 2:3). Christianity began as a spiritual movement
59 10,2   |   interest in God, the Church, or Christianity. The Bible calls this condition
60 10,3   |     growth and expansion of early Christianity. And all these difficult
61 10,3   |           universal expression of Christianity for all peoples and cultures,
62 10,5   |           do good” (Is. 1:16-17). Christianity as a spiritual movement
63 11,2   |    showing how skin deep Orthodox Christianity was for Orthodox Christians
64 11,4   |          scholars that Christ and Christianity do not constitute a theological
65 11,4   |    constitutes such a problem for Christianity.[139] But Rabbi Jacob B.
66 11,4   |           point out that, through Christianity, “the God of Israel triumphed
67 11,4   | communities from the inception of Christianity? Both Jews and Christian
68 11,4   |        from one another. Orthodox Christianity long ago exorcized the ghost
69 11,4   |           things Jewish. Orthodox Christianity never fell into the Western
70 11,4   |            and the interaction of Christianity and Hellenism in antiquity,
71 11,4   |  antiquity, see Jaroslav Pelikan, Christianity and Classical Culture (New
72 11,4   |          are by Jaroslav Pelikan, Christianity and Classical Culture (New
73 11,4   |    philosopher Nicholas Berdyaev, Christianity and Anti-Semitism (Aldington:
74 11,4   |          of the enduring power of Christianity, especially the so-called