Sentences with phrase «between faith traditions»

It has nothing to do with hate to note distinctions between faith traditions that are mutually exclusive.

Not exact matches

Readers will recognize that Posner is not an authority on the complex and diverse relationships between faith and reason within various religious traditions.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

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.

I hope that thousands of conversations will break out between those in the Word of Faith movement and those within other traditions.

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

Thanks for the informations about the Sir above but honestly I have not read the book and do not know what came in it about Islam but for me the name of the book was enough for me to realize that he had no respect or faith in the Quran nor he did understand what it meant to reflect and might has taken account of Tribal customs and traditions as being part of Islam or even maybe the meaning of the Hadith and differences between them..

The relation between tradition and traditions, between the life of faith and the formulations and expressions of faith, is a highly complex one.

Challenge us and ask us about the differences between Yahwistic vs. Elohimistic traditions in Old Testament canon), but this shows the tragedy — or perhaps the irony — of faith: in America, if not elsewhere, the concept of faith is kept at such a simplistic level that most people just plain «believe» without having any form of knowledge (in spite of the Bible stating, «Where is the wise man?

As it advanced, it made «finer and finer distinctions between layers of tradition in the Gospels, beneath which the real object of faith — the figure [Gestalt] of Jesus — became increasingly obscured and blurred.»

The controversial head of a Muslim congregation in New York announced the launch of a «multinational, multifaith movement» meant to improve understanding and build trust between «people of all cultures and faith traditions,» according to a statement released Tuesday.

When the Orthodox theologian John Meyendorff described the difference between Tradition and traditions, he contrasted the living truths of the faith received in fellowship with the triune God over against its various cultural embodiments.

Whether my children would be raised in the Islamic faith or another tradition remains to be seen, but it's certainly important that these young people not be put in a position to choose between their education and their beliefs.

My predecessor at Duke, H. Shelton Smith, asserted (in Faith and Nurture) the important unity of education and theology and sought to build a bridge between liberalism's concern with the social order and neo-orthodoxy's concern for the tradition.

Secondly, we have come to significant agreement (although surely with differences remaining) on profound theological issues: on our justification by faith through grace in Jesus Christ; on the proper relationship between Scripture and tradition; on the communion of saints and the universal call to holiness; and on the role of Mary in the life of the Christian and of the church.

I miss our shared faith when it comes to those seasons and often feel very torn between wanting to create new traditions and celebrating some of the things that still resonate most strongly with me in my faith.

As Timothy George wrote in his introduction to «The Gift of Salvation» in the December 1997 issue of Christianity Today: «We rejoice that our Roman Catholic interlocutors have been able to agree with us that the doctrine of justification set forth in this document agrees with what the Reformers meant by justification by faith alone (sola fide)... [But] this still does not resolve all the differences between our two traditions on this crucial matter.»

«What Cini regards as dangerous is the fact that the Pope may try to open a dialogue between faith and reason, to re-establish a connection between the Judeo - Christian and the Greek tradition, and that science and faith may not be separated by an impenetrable wall».

Evangelicals in the various Holiness, Wesleyan, and Arminian traditions are, one may suggest, much closer to the Catholic understanding of the relationship between justification and sanctification than they are to the more rigorous Lutheran and Calvinist champions of «justification by faith alone.»

Only a joint faith in the possibility of finding some common ground can bring about genuine conversation between believers and non-believers, or between and among representatives of various faith traditions.

In the early Church, which thought of itself as a communio of sister Churches, the vital bonds between these Churches were manifested in mutual exchanges or, in other words, in dialogue with one another and in the reception of traditions or confessions of faith which each then made its own.

The Encyclical Ut unum sint lists among the five still controversial areas: «I) the relationship between Sacred Scripture, as the highest authority in matter of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God,» and «4) the Magisterium of the Church, entrusted to the Pope and the Bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith.»

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

It involves building connections between the traditions of Christian faith and the aspirations and values that emerge as many traditions and philosophies test the limits of humanity and community in contemporary experience.

Although they cite the Baptist theologian Timothy George in a way that shows his awareness of the ground - breaking work of the World Conference on Faith and Order at Montreal in 1963 on «Scripture, Tradition, and traditions,» Noll and Nystrom make no systematic use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth cenFaith and Order at Montreal in 1963 on «Scripture, Tradition, and traditions,» Noll and Nystrom make no systematic use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth cenfaith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth century.

These statements carefully examine theological topics such as justification by faith and the relationship between Scripture and tradition, as well as theologically informed cultural issues such as religious freedom and marriage.

I think there's a very easy - to - find line between faith and reason, where one can take the community interaction, positive messages and good moral lessons of religion and mix them with a non-theistic tradition of self - improvement, free thought and ever - striving.

What would privileging the «Judeo - Christian tradition» mean for civil peace today, when the profound disputes are within the faiths that make it up, not between them and the secular world?

Dialogue between these traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

The dialogue between religious traditions not only helps us to live peacefully with the rest of creation but also helps us to live peacefully with people of other faiths.

Coco holds up Mexican traditions and values and uses them to teach people about the dangers of ambition and how harmony between family, faith and passion should be an ideal worth having.

Dialogue between Faith and Modernity has been taking place within the church between the Christian theologians and the scientists and politicians committed to work out the implication of their Christian faith in their profession, and later through some formal dialogues with secularists open to dialogue with Christian tradiFaith and Modernity has been taking place within the church between the Christian theologians and the scientists and politicians committed to work out the implication of their Christian faith in their profession, and later through some formal dialogues with secularists open to dialogue with Christian tradifaith in their profession, and later through some formal dialogues with secularists open to dialogue with Christian tradition.

There is also a Malay tradition which relates that the first king of Samudra was a heathen who adopted the Islamic faith between 669 and 674 (A.D. 1270 - 75) and assumed the title of Malik al - Salih.

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,