Sentences with phrase «practice of faith need»

Not exact matches

Generally speaking, faith and religious practices can sensitize a seeking heart to elevate the needs of others above our own.

Atheists: I know many there are many people that practice religion just by fanaticism, I've seen many people in my opinion stupid (excuse the word) praying to saints hopping to solve their problems by repeating pre-made sentences over and over, but there are others different, I don't think Religion and Science need to be opposites, I believe in God, I'm Catholic and I have many reasons to believe in him, I don't think however that we should pray instead of looking for the cause and applying a solution, Atheists think they are smart because they focus on Science and technology instead of putting their faith in a God, I don't think God will solve our problems, i think he gave us the means to solve them by ourselves that's were God is, also I think that God created everything but not as a Magical thing but stablishing certain rules like Physics and Quimics etc. he's not an idiot and he knew how to make it so everything was on balance, he's the Scientist of Scientist the Mathematic of Mathematics, the Physician of Physicians, from the tiny little fact that a mosquito, an insect species needs to feed from blood from a completely different species, who created the mosquitos that way?

What I don't understand is why they feel that they need to force their religion on everyone by trying to force a theocracy on us all — cant you just practice your «faith» and leave the rest of us alone?

The N.T. practice was water baptism immediately upon profession of faith (whether it was needed or not).

In 1996 the NAE addressed religious persecution saying that «If people are to fulfill the obligations of conscience, history teaches the urgent need to foster respect and protection for the right of all persons to practice their faith.»

For me I figured that if there is a God out there who does who does actually have a plan for us and if part of that plan is to not be made known but would rather have us develop faith, and if the reason for why we need to have faith is to see if we are going to follow God because we choose to instead of being made to have to follow, and if the reason for all of those commandments is to somehow be for our benefit, and if I really want to and need to know, which I did, and that this supposed God wanted for us to find out through study, prayer and trying to practice those teachings to see for ourselves and then make our choice, then I figured to do just that and find out for myself.

The priest, however, must exercise other functions besides administering the sacraments and institutional means can not empower him to fulfill these duties; hence he needs to practice spiritual discipline, cultivating all the Christian virtues; he also needs to study, for «how can he teach unless he himself possess knowledge» and have gained a «full grasp of the Catholic teaching on faith and morals?»

Do we need to rethink how ministers are trained and how theology is taught in light of the practices of faith?

It is a remarkable argument that, in effect, offers modern Muslims a way to directly engage Christian sources and assess what Islam considers to be their corruptions (e.g., claims of Christ's divinity), all while extracting a much - needed Gospel remainder (Injil) for Islamic faith and practice.

Instead of providing the program of the week or year, the church needs to develop practices of faith for a lifetime.

The adaptation of the gospel to television is no different: there needs to be a clear and impartial analysis of the message and practices of those programs and organizations that call themselves Christian in order to determine how they stand in relation to the historic tenets of the Christian faith.

Nor need outsiders simply follow Muslims: It is possible both in theory and in practice for an outside scholar to break new ground in stating the meaning of a faith in, say, modern terms more successfully than a believer.

Of course there are Muslim thinkers today, some of them believably related to the world of Islamic faith and practice, who say that history need not repeat itselOf course there are Muslim thinkers today, some of them believably related to the world of Islamic faith and practice, who say that history need not repeat itselof them believably related to the world of Islamic faith and practice, who say that history need not repeat itselof Islamic faith and practice, who say that history need not repeat itself.

These benefits include but are not limited to the power of the human touch and presence, of being surrounded by supportive people of a family's own choosing, security in birthing in a familiar and comfortable environment of home, feeling less inhibited in expressing unique responses to labor (such as making sounds, moving freely, adopting positions of comfort, being intimate with her partner, nursing a toddler, eating and drinking as needed and desired, expressing or practicing individual cultural, value and faith based rituals that enhance coping)-- all of which can lead to easier labors and births, not having to make a decision about when to go to the hospital during labor (going too early can slow progress and increase use of the cascade of risky interventions, while going too late can be intensely uncomfortable or even lead to a risky unplanned birth en route), being able to choose how and when to include children (who are making their own adjustments and are less challenged by a lengthy absence of their parents and excessive interruptions of family routines), enabling uninterrupted family boding and breastfeeding, huge cost savings for insurance companies and those without insurance, and increasing the likelihood of having a deeply empowering and profoundly positive, life changing pregnancy and birth experience.

Patients are treated by a multi-disciplinary team that may include medical oncologists, radiation oncologists, surgical oncologists, neuro oncologists, internal medicine, family practice and radiology; board certified surgeons who are specialists in reconstructive, gynecologic, urologic and neurologic surgery; nurses specially trained in cancer treatment and certified to administer chemotherapy, counselors, who address a full range of psychosocial needs from diagnosis through bereavement; clergy to support all faiths; physical, occupational, speech and nutritional therapists.

To quote from Fr, Heft's concluding chapter, «A Catholic high school that offers the education that it should will provide not only spiritual development, it will also provide a superior education, precisely because it will integrate knowledge; attend to both the heads and hearts of their students; engage parents more intimately in the education of their children; deepen their understanding and strengthen the practice of their faith; and prepare their graduates to enter thoughtfully a culture that offers opportunities and has needs, not just for technical skills, but even more for wisdom and generosity.»

The argument here is that both are partially right but also partially wrong: Rhee and Klein are right to have faith in some of the new providers (many of whom are embracing the international lessons in terms of selecting talent and carefully preparing them for practice), and they are also right that the culture of bureaucratic districts tends to produce a compliance mentality that we need to escape.

Whether the discussion turns to replacing coal - fired power plants with wind turbines and using electric cars instead of gas - driven SUVs, converting industrial agricultural practices to organic permaculture, or reversing the decline of ocean life though international regulations, it is an article of faith in the reform movement that we know what we need to do and all that's lacking is a sufficiently visionary leader to put more planet - friendly solutions in place.

If a particular claimant testifies that she wears the niqab because as part of her practice of faith, that is all that is needed to make the niqab a religious symbol.

The need for greater uniformity among palliative care services across the province to better normalize access to, and accommodation of, various faith and cultural practices, and thus achieve a more holistic model of patient - centered care for all

Similarly, our therapy services are tailored to the needs of each individual, using evidence based practices as a framework while being inclusive of the faith and beliefs of each individual, couple and family.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,