Sentences with phrase «christian community of faith»

For the Christian community of faith, the divine promise to be with his people is uniquely fulfilled in Jesus Christ, in whom God has come down to fill the void in our lives.

We have already noted earlier that when compared with the commonly accepted religious practices of the day, the Christian community of faith took on an everyday, almost secular appearance, not unlike such a contemporary movement as the Rotarians.

Everything that we «know» about Jesus comes to us through the apostolic witness, as this has been handed down in the living tradition of the Christian community of faith, worship, and life.

Not exact matches

«I very much appreciate that, for so many of you, the inspiration to do such amazing acts of service in your communities comes directly from your Christian faith.»

The Christian faith and the other faiths that believe in a loving, peaceful God (including much of the Islamic world) have reached out into our communities to help people — helping first and preaching God's love by example.

Leaders of the Christian community saw this as an extremely grave threat to the faith; and, for this reason they fled the comforts of society and chose to live in solitude and want in remote parts of the world (such as Syria and northern Africa).

However, in reference to the original discussion of freedom of community -LCB- Christian -RCB- the author and finisher of our faith put limits on our freedom.

This is part of a series called concrete liturgies by a Christian community, Vaux, where they're exploring what it means to express faith and worship in the language of the city.

PM: Christians and other faiths have freedom of worship in Israel which is the only place in the ME where the Christian community is growing

You didn't have to come down to the site and yet you did — to speak on behalf of your Jewish heritage and faith — and I have to say «kudo's» to you — it isn't easy to be Jewish in our Christian communities (even on - line)-- when some of this language can be so offensive in nature to your beliefs.

Community is vital to a healthy and vital Christian faith, for only in the presence of others do we learn, grow, change and bloom.

There is hardly a better example of the desperate state of the drug problem in the UK than the stories of the young recovering addicts at Betel of Britain, a Christian therapeutic community that helps people to find healing from addiction through faith in Jesus.

Heather Tomlinson travelled to Birmingham to profile the pioneering work of Betel of Britain, a Christian therapeutic community where people are finding healing from addiction through faith in Jesus

As a result, much energy was expanded on delineating the implications of Christian faith in life generally, without regard to the historic locus of faith in the life of the Christian community.

We need to realize that community and radical economics are at the heart of the Christian faith.

Negatively, it will have to address itself to the ideological appropriation of Christian faith, which is inevitably the case where theology is claimed by a particular human community alleging privileged access.

This perspective has ramifications for the counseling ministry of the church, for sermons and Christian education and for the life of Christians in communities of faith.

I talk about how the evangelical obsession with sex can make Christian living seem like little more than sticking to a list of rules, and how millennials long for faith communities in which they are safe asking tough questions and wrestling with doubt.

These anti-Christian arguments are part of the dilution of faith in many Christian communities today.

It has become so settled in the mind of the denominational community that «Asking Jesus into the heart» has become the defacto method for becoming a Christian, fearing baptizing converts immediately upon profession of faith will cause them to be «saved by works».

While personal relationships could form across confessional lines» families hired servants from other communities, for example» and while some religious leaders encouraged respect and compassion for members of other faiths, the relationship among Christians, Muslims, and Jews was hardly a model of cooperation.

Do a personal or group study around Forgive Us: Confessions of a Compromised Faith by Soong - Chan Rah, Mae Elise Cannon, Lisa Sharon Harper, and Troy Jackson This powerful book provides historical information, reflection, and prayers around Christian complicity in sins against God's creation, indigenous people, African Americans and people of color, women, the LGBTQ community, immigrants, Jews and Muslims.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

But we're doing more than meeting needs: we're equipping and empowering the persecuted church to be the church, reaching out in love and compassion within their communities — whether those communities are comprised of other Christians, Muslims, Hindus, Yazidis, or those belonging to another faith or no faith at all.

Having said this, however, we must also notice what ought in any event to have been obvious: that the several gospels are collections of brief tales, remembered incidents, bits of sayings, and the like, all gathered together in the interest of giving what St. Mark's opening words so well describe: «the beginning of the gospel of Jesus Christ the Son of God» — the account of the historical happenings, as the Christian community remembered them, which gave rise to the faith that Jesus is the promised Messiah and the divine Lord.

At first, in the face of persecution, torture and death, Christians of the first three centuries continually relied on their faith and their communities to endure with the result being a rapid growth of Christianity throughout the empire.

For the most fanatical of Christians, the really conservative, big «C» ones, there is no real ecu.menical outreach to other faith communities.

Thirdly, just as Christian scriptures are the gift of the Word of God offered by the Christian community as a record of its faith, so other scriptures can be considered also as a gift of the Word of God offered to Christians by members of other religious traditions.

But it has its setting also, as Professor Paul Minear has lately insisted, in the «faith - situation» and in the «worship - situation» of the Christian community, if these barbarous terms may be allowed.

Here he quotes Craig Albert: «The Christian faith did not grow in response to a book, but as a response to God's interaction with the community of faith.»

The task of theology still remains to make self - consistent and intelligible the life of faith in Christian community.

Earlier we had occasion to note the relationship between Jewish faith as portrayed for us in the Old Testament and the Christian event which is the subject matter of the New Testament; and how it was indeed inevitable and right that the primitive Christian community should see their Lord and apprehend his significance for men, against the background of the whole history of the people into whom humanly speaking he was born.

She was homeschooled and the homeschooling community was proud... until the slut - shaming began and some started to criticize her because she wore a bikini, even to the point of questioning the genuineness of her Christian faith.

We who proclaim Christ ought to have enough faith that our Lord is what we claim him to be, to permit such men and women to have, if not full then some limited, participation in Christian life in the community of faith; for we are confident, or we should be confident if we really believe what we say about Jesus, that such fellowship with him in the company of his people will lead them more and more deeply into the true significance of his person.

Along with pastoring The Way Christian Center in the Bay Area, I serve as the director of the LIVE FREE Campaign, a faith - based movement committed to organizing the moral voice and actions of the faith community to end gun violence and mass incarceration.

When one thinks of the great Christian community, in its long history and its wide reach, in all its variety and inclusiveness, one is filled with reverence and a sense of the mystery of corporate faith, worship, and life.

This also is the reason that every Christian must of necessity be «high church,» not in any denominational sense, not with any ecclesiastical overtones, but simply because to be a Christian at all — as we have defined it — means to be a member of that great community of Christian life and worship and faith which has come to be known as «the church.»

But as we have just seen, a Christian's faith is also the faith of the Christian community.

Well, it's a slightly polemical remark, directed at those Christians who think Christianity is simply a matter of the community of faith telling its own story, and who don't even want to discuss issues of the historical Jesus because they think the Bible and the tradition have told us all we need to know.

And the vitality of Christian faith has passed from the European and North American world to peoples in Africa, Latin America, and Asia, to the women's movement most everywhere, and to the communities in our own midst who are most in touch with these.

Eliot did not insist that all members of such a community be Christian believers, only that the rulers accept the Christian faith as the system under which they were to govern.

Whether it's down to the Church fearing that people may see divorce as an «easy» option, or that it somehow taints and casts the Christian faith in a bad light — it shows that our community's perception and understanding of divorce needs to change.

Similarly, his ideal version of secular education, though it allows for a «proportion» of persons professing other faiths, and for some disbelievers, recommends that these people conform to public Christian values, presumably as determined by the Community of Christians.

The New Testament is concerned with that part of this endless story which deals with the earthly life of Jesus and the coming of his Spirit to establish the Christian community and sent his followers out as flaming witnesses of their faith.

Ninth, it has been active Christians, not hostile secularists, who were most effective in alienating the colleges and universities from their communities of faith.

What these rising communities really signal, Jenkins believes, is a deep spiritual hunger in the developing world and the wide appeal of the Christian God and the Christian story even where local religious faith is strong — perhaps especially there.

It helps one to conceptualize women's struggles for «civil rights» in the church and for our theological authority to shape Christian faith and community as an important part of women's liberation struggles around the globe.

It seems to have been precisely later when many colleges, unmoored from their sponsoring communities of faith, began to drift out into ever swifter currents of learned disdain for faith, that their officers began to assert volubly as never before that they were Christian.

This, of course, was an account of moral character which saw it as a substitute for Christian faith and community, rather than its outcome.

In this community I had come to a new commitment and understanding of the Christian faith.