Sentences with phrase «by the faith movement»

For this reason I would engage now in more detail with his presentation of a prominent philosophical tradition from the point of view of the different one presented by the Faith movement.

So many issues that Mahoney raises have already been answered by Edward Holloway in his Catholicism: a New Synthesis and other writings published by Faith movement.

Until fairly recently in the UK, the Conference of Bishops and the National Council of Priests were dominated by the same liberal dogmatism that simply would not allow alternative views, such as those offered by the Faith movement, to be promoted or debated.

In as much as this view sees body and soul as distinct but complementary it is harmonious with the approach fostered by Faith movement (e.g. March 2008 editorial: Body and Soul - Rediscovering Catholic Orthodoxy) but Ward's approach falls short of the Catholic understanding of the soul as being immediately created by God, rather than «emerging» from a gradual process of complex development.

The very notion of a «field», such as the Higgs field, is a mathematical and physical model describing the interrelationship of matter at the subatomic level, what Holloway would have called an «equational» relationship since in this vision (that espoused by Faith movement) the cosmos is a vast, ordered equation.

Fourthly, the adoption by Faith movement of uniformitarianism and evolutionism as controlling principles in historical geology has led to results that contradict biblical - in particular Genesis - inferences.

Given that St. Thomas» theological project is both materially and intentionally open ended, and given that the Magisterium recognises that philosophy must take adequate account of the advances of modern science, if one could demonstrate that the perspective proposed by Holloway and now by Faith movement and magazine fulfilled all of the criteria mentioned above - i.e. it is a unified vision of the Catholic faith that gives due place to the role of human reason without blurring the distinction between nature and grace and one that presents our revealed faith uncompromisingly and in its entirety - one could justifiably claim that the Faith vision is totally coherent with, if not the total content of St. Thomas» theology, then most certainly the aims and intentionsset out in Aeterni Patris.

Not exact matches

And, finally, defections from traditionalist to modernist faiths are apparently more than offset by movement in the other direction.

One must also understand the Wesleyan movement as preaching a gospel of free grace that at times sounds very much like the Reformation theme of «justification by faith.»

His legacy of writings and the Faith movement remain a remarkable achievement for someone who never really held any academic posts but was, in his quiet way, a «charismatic» figure, much loved by many and whose thinking and unique apostolate had a profound effect, especially on the young.

Because of the plentiful supply of priests at Faith movement activities use of Extraordinary Ministers of Holy Communion is never appropriate, even by our local Church's, creative interpretation of the relevant recently updated norms.

People of faith and even of non-faith are all living as rented forms within collective formations ever rising and even falling with the tidal flurries regarding the many societal accolades of a changing tides bantered momentums riding ever continuing laments to rise and then fall upon socialisms shorelines to be so aligned with subjectivities of placed regionalized variant findings dispersed yet rationed movements in the ever to so be done fluidic moments by people of faith and also of non-faith.

While thinkers like Sir Sayyid and Iqbal were dealing with the problem posed by the impact of the West, a religious conflict was in progress because of the activities of the Christian missionaries and militant Hindu movements like the Arya Samaj, both of them trying to win Muslims to their own faith.

Although biographically Kierkegaard's choice of a negative dialectic was hardened by his second conversion or «metamorphosis,» a conversion which led to his resolve to attack the established church, and hence to abandon philosophy, it is also true that he could limit faith to a negative dialectical movement because he could identify faith and «subjectivity.»

Two more sons later, we were introduced to the Faith movement and at long last we found ourselves surrounded by young enthusiastic orthodox priests who were obedient to the Pope.

, we wrote: «Throughout the 1970s, 80s and 90s Faith movement carried the flag in the UK for [orthodox] doctrinal catechesis... made [even less fashionable] by our calls for a real development of doctrine and theological expression... There are now many voices championing orthodoxy... [which] are greatly to be welcomed.»

While it is true that the event of the Crucifixion, or the movement of the universal process of atonement, reveals the self - estrangement of God, a polarity manifesting itself in the yawning chasm between the Father and the Son, a consistent and radical form of faith must never fall into a nondialectical dualism by wholly isolating the alien God and the incarnate Word.

However, if the subjects of study are concrete networks of human practices by which communities of faith attempt to respond to God faithfully, and if they are practices which mediate an understanding of God, then the movement of theological schooling is more like an engaged meditative gaze than it is like problem solving.

Such a movement can not be defined by unchanging beliefs or structures, yet it can never exist apart from a content of faith.

Just as the apocalyptic New Aeon of primitive Christianity appears only in the context of the seeming triumph of the Old Aeon of darkness, a total act of faith in Christ demands a dialectical movement occasioned by the presence of the radical profane.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

The movements Howell mentioned were all led by powerful personalities, but they also dealt with basic issues of Baptist identity and Christian faith: namely, the balance of Scripture and tradition as norms of belief and practice (Campbellism); the nature of the true church and its identity markers (Landmarkism); and the reality of divine grace in the plan of salvation (hyper «Calvinism).

For that matter, Dei Filius asserted that God is the «Lord of the Sciences,» that faith and reason have distinct yet mutually supportive objects and ends, and that the «assent of faith is by no means a blind movement of the mind.»

You say faith is dangerous because it ignores reality but it was faith that spurned most movements that became contemporary, athiest by default, science.

Will we find a home in our midst for leaders of faith movements — the Peter Cartwrights and Frances Willards of the 21st century — who inspire us by living out the two greatest moral lessons of life: «to hear» (which can produce «martyrs») and «to dare» (which can produce «heroes»)?

If so, it would seem to follow that an eschatological faith must seek to abolish the opposites either by collapsing the profane into the sacred or by annihilating the form and movement of the profane.

For this reason, Wesleyans maintain the historic Protestant emphasis of sola fide and sola gratia, because faith itself is an internal movement initiated by the Spirit that comes to rest in the divine promises.

Readers inspired by the Incarnation - centred theological vision of the Faith movement will notice that this «rosary way» of doing theology means we begin ourtheological reflection with the moment of the Incarnation: the Annunciation.

Faith movement is founded on this vision elaborated by her son Fr Edward Holloway in his writings and in his apostolic work.

In summary it could be said that Pope John Paul, assisted by Cardinal Ratzinger (surely also a key figure in this movement for reform) has rebuilt the foundations of the Catholic faith.

Whilst Fr Edward Holloway, founder of Faith movement, argues that such is positive evidence for God, Stoeger caught the mood of the conference by simply saying it was not inconsistent with there existing - above and beyond science - a «theological teleology, a reason for it all», and thus it was not inconsistent with the existence of God.»

Lutherans involved in such discussions, in the Faith and Order movement and elsewhere, have constantly set forth justification by faith, though sometimes without even using the terminoFaith and Order movement and elsewhere, have constantly set forth justification by faith, though sometimes without even using the terminofaith, though sometimes without even using the terminology.

At the heart of the 16th - century Reformation movement was the experience of «justification by faith» in the life of an Augustinian monk.

Yet, for the past decade; the organized ecumenical movement has been viewed with indifference, if not suspicion, by Christians who have preferred to cultivate their personal spiritual gardens, to pursue various sorts of denominational consolidation and reorganization, or to wrestle with the relation of faith to social issues in abstraction from the struggle for the integrity of the social reality of the church.

«Neo-orthodoxy» is a term which points to that widespread movement in contemporary Protestant theology which seeks to recover the central theme of the Reformation: justification by faith in the redemption wrought by God in Jesus Christ, as the foundation of the Christian Gospel and of the Church.

He is the center of faith and loyalty not only in the Jesus movement, but for many others who reject or by - pass the church yet find in his teachings of love and compassion the key to a better world.

Imagine the response by some Christians if Feuerstein walked into Starbucks, «tricked» the barista into writing a religious phrase from a different faith on the cup, encouraged people to start a movement and then underscored his point by showing off the handgun he'd snuck into the store.

The Faith and Order movement in North America had been kindled by a 1957 conference at Oberlin College, mostly of mainline Protestants; the hope was that a similar but more broadly based conference might rekindle the movement.

It is unfortunate that his pioneering spirit and theological genius have been confined largely to New Zealand, his home, to Australia, where he taught theology for a time, and to Great Britain, where he is known as a friend of the Sea of Faith movement initiated by Don Cupitt.

In the course of the fifteenth century movements broke out, chiefly in Western Europe, which were to bring unprecedented reinvigoration to Christianity and were to make it, by A.D. 1750, the most widely influential of the faiths of mankind.

This writer distinctly remembers back in the»90s being told by a good and respected professor that he would be worried if the theology of Faith movement grew in influence in the Church, but not nearly so worried concerning its philosophy.

However, in the course of the fifteenth century movements broke out, chiefly in Western Europe, which were to bring unprecedented reinvigoration to Christianity and were to make it, by A.D. 1750, the most widely influential of the faiths of mankind.

Furthermore the recent World Youth Day provided a great example of many young people well formed in their faith, especially by new communities and movements.

When the World Council of Churches (WCC) was formed (by the coming together of the Life and Work and Faith and Order movements in 1948), the International Missionary Council (TMC) did not join it.

In every part of the world the Protestant movement finds itself beleaguered by the forces of militant nationalism — a nationalism which represents for the most part an utter denial of the Christian faith.

We see then that after making this movement he made every instant the next movement, the movement of faith by virtue of the absurd.

Before faith there goes a movement of infinity, and only then, necopinate, by virtue of the absurd, faith enters upon the scene.

New religious movements seem to be born every day; on all continents and in all faiths, fundamentalism is unlikely to prove transitory; and even liberal Christianity may find itself threatened by a new reformation emanating from the geographic South.

For the act of resignation faith is not required, for what I gain by resignation is my eternal consciousness, and this is a purely philosophical movement which I dare say I am able to make if it is required, and which I can train myself to make, for whenever any finiteness would get the mastery over me, I starve myself until I can make the movement, for my eternal consciousness is my love to God, and for me this is higher than everything.

He also traces the history of Islam among African - Americans by tying together such key developments as the formation of black fraternal lodges in the 18th and 19th centuries; Noble Drew Ali's 1913 organization of the Moorish Science Temple in Newark, New Jersey; the growth of various Islamic missionary and revivalist movements beginning in the 19th and continuing throughout the 20th centuries; and the conversion to Islam of be-bop jazz musicians who helped raise the faith's profile in the African - American community.