Sentences with phrase «christian understanding of faith»

The shift envisaged is from the de-historical post-Tridentine model of theology as the bastion of certitudes to a model in which Christian understanding of faith takes place in the midst of changing modem situations.

Not exact matches

In the course of my own studies of the scriptures I came to a personal understanding of my faith much more in line with the Arminian school of Christian thought.

The First Vatican Council included language like (the Pope) «is the true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord Jesus Christ, full power to...» This transfer of power depends on the Roman Church's understanding of the Office of the Keys which I do not agree with, but their statements make it clear that the Pope's authority as the Roman Church understands it is derived from Christ's.

``... there are many Christians who are exceedingly confident int their understanding of the gospels, and who are exceedingly self - confident in their understanding of themselves in their faith.

You, however, run around declaring that YOUR understanding of faith is the ONLY correct one (even though the majority of the Christian faith do not even agree with you on inerrancy) and that those who challenge your offensive grandstanding are apostate and / or damning.

Unlike some christian fundamentalists who are fearful of science and reason, the Catholic Church and especially the Jesuits welcome this truth because they have a deep understanding of what faith is and what science is, and know that these things are not conflicting.

@Richard — I came across this understanding of «faith» from the writings of a Catholic priest whose job it was to understand and explain Christian theology.

all things were created by nothing with nothing and for nothing... that takes more faith than i have... i prefer to believe in Jesus Christ — the one and only who rose from the dead — the most astounding historical fact ever recorded; Christians don't have all the answers but as the author Don Miller noted: «I can no more understand the complexity of God than the pancakes I made for breakfast can understand the complexity of me»

Moreover, B'nai B'rith seems not to understand that, in asking the SBC to «repeal» its resolution, it is asking Southern Baptists to abandon what is for them an article of faith, namely, that it is the obligation of Christians to try to bring absolutely everybody, including Jews, to a «saving knowledge of Jesus Christ as their Lord and Savior.»

And, while I understand that he attributes his giving as a part of of religion and faith, these behaviors are not «exclusive» to only people that are Christians or «believers.»

What really makes my head hurt trying to understand is when people claim to be of a faith or to be a Christian and have absolutely no clue as to the idea that they're supposed to actually believe and uphold the teachings of CHRIST and not their own religion ideas and call it «close enough».

Of that number, 90 % — 1.8 billion — belong to sects whose official p [osition is that there is no problem with a faith in the Christian version of a god, and an understanding that evolution is a facOf that number, 90 % — 1.8 billion — belong to sects whose official p [osition is that there is no problem with a faith in the Christian version of a god, and an understanding that evolution is a facof a god, and an understanding that evolution is a fact.

Again, I'm no biblical scholar, these are just some of the things I've gathered from my understanding of the Christian faith.

Now as a Christian I follow the new testament, and so striving to be Christ like as a Christian I accept everyone for who they are, I love them and do not presume to know the right way for them to live their life, instead I simply open my arms to others and know that all people of all faiths are just fine it doesn't matter to me what you do with your life all that matters is the way that you do it... that was my understanding of christs teachings anyways

Rather since I already take on faith that you can't, under normal circu «mstances, have both B and not B, that premise conflicts with my understanding of science and the Christian religion, which I see as incompatible (in most forms).

They arrange the elements of Christian faith differently and, as a result, use and understand the nature and purpose of the Scripture in significantly differing ways.

This has resulted in a way of understanding Christian faith that maximizes the «forensic» rather than the actual impact of grace and tends to contrast faith and reason, faith and works, and so on.

Further, while some contend that the soul sanctifies biology, thus delineating the uniqueness of human life, the simple presence of the soul fails to engender life as the Christian faith understands it.

On an issue as important as abortion, I want a definition of life that includes the wisdom and understanding of my Christian faith.

What Gibson and his crazy dad don't understand is, you can have all the outward appearances of «passionate» Christian faith, but it amounts to nothing if you have rage and hatred in your heart.

Although acknowledging that pastoral counseling had the same ultimate aim as other dimensions of pastoral work — that of bringing people to Christian faith and the Christian fellowship, where those goals were «relevant» — Hiltner defined the special aim of pastoral counseling in more flexible terms, virtually indistinguishable from those of secular counseling: «The attempt by a pastor to help people help themselves through the process of gaining understanding of their inner conflicts» (Pastoral Counseling, 1949).

Berger wishes to speak of «a God who is not made by man, who is outside and not within ourselves,» but he limits his act of faith in such a God to projections outward from common human experience, i.e., to signals of transcendence70 The result is that Berger is left finally with his own experience alone, a consequence that weakens his understanding not only of Christian theology but ultimately of play as well.

How that power is understood involves specifying the material norm of Christian faith.

They sought a new philosophical understanding of the Christian faith, and in doing so they seemed to be moving even farther left than the liberals

Anybody half awake these days will be aware that there are many Christians who are exceedingly confident in their understanding of the Gospels, and who are exceedingly self - confident in their understanding of themselves in their faith.

The relation between Christian faith and the scientific way of understanding nature involves many complex and unresolved issues, but the plain fact is that scientific understanding had to grow largely under secular auspices, with too little encouragement and understanding from the religious tradition.

With a firm and simple belief in God which could be understood by the humblest and least educated, with a fiery confidence in Mohammed as the supreme prophet of God, with reverence for Jesus but declaring that Christians had misrepresented him, that he was not the unique Son of God, and that to Mohammed had been given a later revelation, with the type of fatalism and belief in heaven which reinforced ardor in battle, Islam proved the faith of warriors.

This ground is, quite simply, Christian faith in Christ, for I am persuaded that no full or genuine understanding of Christ is possible so long as the scholastic principle that there is an essential and eternal difference between God and the world is accepted.

How will our understanding of the Word of God survive, if the fleshly, tangible heart of Jewish and Christian faith is obliterated?

One of the major contributions of recent scholarship to our understanding of the development of Christian ideas has been its demonstration that what we call the Catholic faith, as well as Catholic worship, owed an enormous debt to the Graeco - Roman culture in which it had its existence.

Two sentences in the discussion of reason in the earlier version of the report could be taken to support the use of such analysis: «By reason we relate our witness to the full range of human knowledge and experience,» and «By our quest for reasoned understandings of Christian faith we seek to grasp and express the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.»

For my own part, I can not imagine how di - polar theology could be genuinely Christian so long as it places christology and eschatology at the periphery of faith and understanding, nor can I see how it could ever gain real relevance or power so long as it continues to be unable either to address us or to speak in terms of the imagination.

However, parents need a clearer understanding of the faith journey that Christian parenting is designed to serve.

Each extreme results from a superficial understanding of the origin of the new world and the nature of the Christian faith, and the weakness of each constitutes a reason for the other's existence.

The failure to see that the understanding of love in Christian faith is given in the Father - Son relationship in God himself has vitiated many Christian theologies of love.

A theory of the Christian life that provides a reference for understanding one's own faith journey, adapting the means of grace to resource it, and to aid others in entering and negotiating that same journey.

We are trying to grasp the meaning of love in the Christian faith in responsible relationship to the scripture, to the classical tradition, and to a contemporary scientific and rational understanding of our existence.46

It is quite possible that, when one has been awakened to the import of the Christian witness through a distinctive imagery, partaking of specific philosophical or scientific notions, these notions will affect one's speech and even condition one's understanding of the witness to faith.

They must realize that her understanding of the faith and the practice of her life must be courageously changed, if she is to remain the pillar of truth and the home of Christian existence.

In the chapters devoted to the foundations of prayer an attempt will be made to relate prayer to the basic structures of Christian faith, with particular reference to the Christian understanding of man and of God.

(My Understanding the Christian Faith gives a survey of theological concepts and is written primarily for laymen.

So also the Christian faith should lead to understanding for those to whom life brings unwanted and difficult circumstances, such as those who want the companionship of marriage and are denied it, those for whom physical or psychological illness makes sexual experience impossible, those who have had tragic and wounding experiences and must find their way through them.

Here then is the crucial distinction between the New Testament and existentialism, between the Christian faith and the natural understanding of Being.

The literalist mentality does not manifest itself only in conservative churches, private - school enclaves, television programs of the evangelical right, and a considerable amount of Christian bookstore material; one often finds a literalist understanding of Bible and faith being assumed by those who have no religious inclinations, or who are avowedly antireligious in sentiment.

Ogden also states that Christian faith could be explicated as a doctrine of God just as well as it could as a certain possibility of self - understanding, ibid., 170; Christ Without Myth, 148

What matters is whether a Christian in the purity of his faith and his understanding of man joins the struggle and demonstrates by the audacity of his faith, by his love for his neighbour, and his optimism about the future, that he is not just the passive object of history or even of the new society, but rather the co-author and co-architect of the new order.9

It would be strange if, after all the recent discussion as to how much Christianity is a «historical faith,» Christian theologians would adopt an understanding of theological language which ruled out all historical statements.

Despite its great relevance to our situation, the faith of the radical Christian continues to remain largely unknown, and this is so both because that faith has never been able to speak in the established categories of Western thought and theology and because it has so seldom been given a visionary expression (or, at least, the theologian has not been able to understand the radical vision, or even perhaps to identify its presence).

You may believe the Gospel of John is made up whole cloth too but it shows that, at the latest in the second century, that Christian understood themselves to be adopted into God's people not by blood by by faith (by faith we are saved through grace is how Paul put it).

I judge that the concentration of emphasis in the life of most parishes upon the Sunday morning worship in a sanctuary designed exclusively for that purpose tends to have the same effect upon the people of God unless that worship is administered in the context of a developmental understanding of Christian faith.