Christianity

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CHRISTIANITY. The religion established by Jesus Christ.
     2. Christianity has been judicially declared to be a part of the common law of Pennsylvania; 11 Serg. & Rawle, 394; 5 Binn. R.555; of New York, 8 Johns. R. 291; of Connecticut, 2 Swift's System, 321; of Massachusetts, Dane's Ab. vol. 7, c. 219, a. 2, 19. To write or speak contemptuously and maliciously against it, is an indictable offence. Vide Cooper on the Law of Libel, 59 and 114, et seq.; and generally, 1 Russ. on Cr. 217; 1 Hawk, c. 5; 1 Vent. 293; 3 Keb. 607; 1 Barn. & Cress. 26. S. C. 8 Eng. Com. Law R. 14; Barnard. 162; Fitzgib. 66; Roscoe, Cr. Ev. 524; 2 Str. 834; 3 Barn. & Ald. 161; S. C. 5 Eng. Com. Law R. 249 Jeff. Rep. Appx. See 1 Cro. Jac. 421 Vent. 293; 3 Keb. 607; Cooke on Def. 74; 2 How. S. C. 11 ep. 127, 197 to 201.

References in periodicals archive ?
There is a ready-made answer to this question, of course, which is that traditional Christianity, and above all Catholicism, has been superseded by the advance of science, by democracy and freedom, by wealth and economic success.
Chapters seven and eight set out the deep concord that exists between traditional Christianity and science.
"Traditional Christianity either needs to acknowledge reality or become completely irrelevant," she said.
Perhaps in capitulation to the publisher's demand for an upbeat ending--and the convention that an America in Decline book must end with a set of prescriptions--Douthat names possible sources for the renewal of traditional Christianity that he thinks would so benefit the country: the same postmodernism that uprooted the churches could produce enough malaise to revive interest in the Gospel; the religious landscape might shrink to encompass smaller but more devout churches; contemporary artists might tire of reigning nihilistic and subversive trends and offer film and fiction more interested in the ennobling effects of the good, the true, and the beautiful.
Whether "moderate" Quakers, who eschewed most traditional Christian practices, and Presbyterians, who sought rather to preserve most of traditional Christianity, recognized their common "moderation" is doubtful.
As he looks through walks of Spirituality, he comes to his own conclusion that blends traditional Christianity and new age philosophy.
Maybe that is because he does not want to endanger his overall claim that his case for multiple worlds and for a radical codependency of God and humanity is compatible with "traditional Christianity." (He teaches at George Fox University.) Though often tedious with detail and repetition, his book will engage and challenge both traditionalists and liberals.
Through the inculturation of Christianity, the core elements of the faith are incorporated into the new culture, "but other parts of so-called traditional Christianity can perhaps be treated ...
In her dense introduction, Shirley Bricout recalls that, for Lawrence, the Bible was the archetype of the literary text as well as an essential source of his philosophical and political reflection, in spite of his rejection of traditional Christianity. Hence she insists on the narrative function of the biblical borrowings in these novels, their impact on Lawrence's own style, language, and phrasing, as well as on the evolution of both his perception and his deconstructive use of the Bible in this post-war and post-colonial context.
The quest of most New-Age seekers was to reject the fundamentalism of traditional Christianity in favor of a more holistic spiritual experience in which the body and mind were tuned into one another and seekers were free to explore other ways of being spiritual beings.
"Traditional Christianity represented a culture of constraint.

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