sinlessness


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The 1854 dogma therefore illustrates not the means of her sinlessness--her sinlessness is a mystery that human language cannot completely convey--but the fact that she was sinless.
The Shia developed an interesting doctrine ascribing infallibility, sinlessness, and divine right to Ali's descendants, whom they refer to as "leaders" or imams.
The inhabitants of Listre, on the other hand, have achieved a semblance of what they perceive is sinlessness because they conform to the outward manifestations of what is considered good.
Jesus' words can be understood to mean that in his baptism, Jesus was totally identified with his people in their sins rather than cut off from them by his sinlessness.
112) Both Bynum and Gibson have shown, however, that neither the Virgin's sinlessness nor her paradoxical status as virgin mother prevented her from being a positive component in the lives of late medieval women, whether religious or secular.
This sinlessness creates the paradox central to Hilda's identity and to the thrust of the entire novel.
67) This doctrine of Christ's sinlessness can be a problem for many theologians who take as their premise Christ's solidarity with sinful human nature.
Hannah's Prayer for Maryam's protection from Satan is generally regarded as the reason for Maryam's lifelong sinlessness, and her dedication to God's service is generally taken to mean that Maryam was given to worship and serve in the Jerusalem Temple.
Tillyard, there was no way for Milton of making the transition from sinlessness to sin perfectly intelligible: "Under the terms of the story these two realms must be separated by a definite and dimensionless frontier: there cannot be a no-man's-land between" (10).
In any case, the doctrine of papal infallibility has nothing to do with personal sinlessness, or with intelligence, kindness or fairness in ordinary papal lives and decisions.
11) It is an offense to all forms of Judaism that the church persists in confessing his authority, uniqueness, and sinlessness.
60) Thomas's position on Paul's anger is not incompatible with his broader thought on anger, though Thomas could have placed Paul's anger toward the Galatians at the second level and guarded its sinlessness even while reaffirming the possibility of virtuous anger that is truly a passion (which is clearly the point of this passage as a whole).