Sentences with phrase «as a community of faith in»

We formed as a Community of Faith in January 2010 out of deep conviction to stay true to Jesus» mandate to love God and people and to make disciples.

Not exact matches

«I could not be more proud to stand with President Trump as he continues to stand shoulder to shoulder with communities of faith,» evangelical preacher Paula White told Religion News Service, «This order is a historic action, strengthening the relationship between faith and government in the United States and the product will be countless, transformed lives.»

«We see our involvement in this process as an opportunity to restore faith in the community by showing what we need more of in the Bitcoin space — trusted leadership,» said Kraken CEO Jesse Powell.

This includes donor - advised funds at houses of worship and as well as those that have a mission to serve a particular faith group or in the name of a particular faith, such as Jewish Federations or Catholic Community Foundations.

I am prepared to fight, as I have since 2003 in the faith community, about the rightness of the position that the President has now taken.»

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).

«There is no place for the Confederate battle flag in the iconography of the nation's most visible faith community,» explained Dean Gary Hall in a news release about the windows that include small Confederate flags as part of their interpretation of Lee and Jackson.

«In my faith community, popular women pastors such as Joyce Meyer were considered unbiblical for preaching from the pulpit in violation of the apostle Paul's restriction in 1 Timothy 2:12 («I do not permit a woman to teach or to have authority over a man; she must be silent»In my faith community, popular women pastors such as Joyce Meyer were considered unbiblical for preaching from the pulpit in violation of the apostle Paul's restriction in 1 Timothy 2:12 («I do not permit a woman to teach or to have authority over a man; she must be silent»in violation of the apostle Paul's restriction in 1 Timothy 2:12 («I do not permit a woman to teach or to have authority over a man; she must be silent»in 1 Timothy 2:12 («I do not permit a woman to teach or to have authority over a man; she must be silent»),

As Evangelicals and Catholics fully committed to our respective heritages, we affirm together the coinherence of Scripture and tradition: tradition is not a second source of revelation alongside the Bible but must ever be corrected and informed by it, and Scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith.

Would you look the other way if the muslim community put a symbol of their faith in the museum as well?

It is the supreme expression of «faith in action,» as is Christ's presence with the gathered community the source of all other faithful actions.

As human rights lawyers, independent writers, journalists, and Tiananmen survivors joined us aboard our vessel, our community of faith also became a thorn in the regime's side.

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.

From Agnostic to Islam and I have seen examples in the past... so my humble request to you is not to stop... keep learning or studying the new stuffs... an advice to you when you decide to study or learn about Islam — do not point to the people who does wrong things as wrong doing people are there in everywhere regardless of faith, but look into the scripture and go to someone who has knowledge if you have any question that bothers you but make sure that person is well educated to his community... i ask The Almighty God to open your heart...

Second, we also have to consciously locate our reading of Scripture in the context of our faith community, submitting whatever the Bible would say to me as an individual or my personal experiences to the more primary setting of God speaking to the community.

As Asher Lev's vocation is rooted in the visual arts, this novel is also delightful meditation on the intersection of art, faith and community.

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.

Hall said political leaders have been «in terror of the gun lobby,» but now they need to know that faith communities such as his are willing to stand behind efforts to push for gun control.

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.»

Non-Muslims who live in the community in cooperation and peace are looked upon by Islam as equal to Muslims, each of them holding to his faith and preaching its aims with wisdom and friendly argument without bringing pressure to bear on anyone or encroaching on each other's rights.

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.

As members of a community of faith, we miss the point when we refuse to offer guidance in ways that are concrete but not intrusive.

This means that the lections, though similar in function to preaching, also have a distinctive role as the written record of the community of faith's common memories.

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.

The bonds of trust that bind communities together in shared faith, hope and charity will be corroded from within as human nature itself withers like branches detached from the Vine.

The Church in its widest sense, then, is the entire community of men as related by the faith in God to which Christianity aspires in the name of the Lord Jesus.

This is an important and helpful book for the Catholic community as it struggles to respond appropriately to the challenge outlined by Watkin — and by Ronald Knox two years earlier in 1945 (see the first part of his God and the Atom, summarised in Faith Magazine Nov / Dec 2012).

Using congregation members as resources in this way is not only extremely beneficial, but also reflects the importance of the community of faith as the family of God.

A touch of madness is often shielded by this transcendent effect as well as by institutional freedom — a madness which, if not checked, discredits the fundamental insight of faith and destroys community in fanaticism.

The profession of this faith is necessary as an appeal to the conscience of the individual, who obeys because he is free in the greater community of the Church of truth, hope and love.

As has been said before, it is to be expected that in future the type of the Church both in the diocese and in the parish will be that of a community of faith in a pluralistic society.

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.»

No matter how his faith has originated psychologically, or how the interconnection of all its elements may be interpreted theologically, the Catholic believes the Church (not: in the Church), because he believes in God and his grace, in the crucified and risen Christ as his only Saviour, and not the other way round, even though as a Catholic he always believes in the «community of the faithful».

All theological education, the paideia of the community of faith, be it for church leader or believer, is centrally an education in theologia as an appraising, assessing activity [p. 186].

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.

But the fact is that the media coverage of the declaration Dominus Iesus (The Lord Jesus), issued by the Congregation for the Doctrine of the Faith (CDF) in September, was almost uniformly negative, as was the reaction of the several communities engaged in ecumenical dialogue with the Catholic Church.

To be sure, we must personally appropriate the faith of the community to which we belong and make it our own, and in this sense Luther was right in insisting that everyone has to do his own believing just as everyone has to do his own dying.

The assault is real; it is serious; it is recognized as such by millions of Americans in scores of different faith communities.

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.

13:16), but perhaps the clearest statement of the continuing need for the community of faith to identify itself with the poor, even as has God, is to be found in James 2:1 - 7.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

Some how it's felt that values, morals, virtues are not there in a secular world only faceless solid lifeless laws of men rather than what has been relayed by Holy books that calls for good deeds and reject bad deeds and to build a faithful societies, communities, nations since communications among nations or even among the nations of mixed cultures and beliefs... Laws or God and universe are to be prepared by some thing that is equivalent to UN but built on nations beliefs to achieve the code of understanding among nations but as can see now it is build on groundless bases if not of words of God to faiths... in addition to those non spiritual secular beliefs to make decisions of faith but at the moment the secular world make and take the decisions while the beliefs and faiths has to pay for it when it becomes a war between all faiths or religions outside your world, it would become back into your inside among the mixed culture and beliefs of the nation or nations under one country flag...!

In terms of the current use of language, this means that they remain metaphysical, refusing to think of «God» as only a symbol of the community's faith.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.

It begins where women in theology attempt to deconstruct basic ethical principles such as «the common good» and «the question of moral power and authority,» but from there it moves to the creative impulses we see around us, as women in faith and faithfulness reconstruct the future image and face of the Church as a «community of Christ, bought with a price, where everyone is welcome, «14 as Letty Russell describes it.

One must attack (or defend) Christian faith where it may actually be found, not in the mind as an idea but as a form of life realized in the historical community established by Jesus Christ.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

Royce now interprets Christianity as the faith that the moral burden of past wrong has been so dealt with in the history of Jesus recorded in the New Testament that the way is re-opened to unlimited creative growth for the human community.

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (ReIn the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Rein Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Rein those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.