Sentences with phrase «communities of faith do»

Women of all faiths, races, cultures and backgrounds are bravely breaking their silence, yet many in communities of faith do not match their bravery with action.

«At the center of biblical faith,» says Walter Brueggemann in a sermon on this passage, «is a command from God that curbs economic transactions by an act of communal sanity that restores everyone to proper place in the economy, because life in the community of faith does not consist of getting more but in sharing well.»

Not exact matches

Do the concepts of race, religion and socio - economic status fade away if you focus on the concepts of family, faith (not religion) and community?

«I very much appreciate that, for so many of you, the inspiration to do such amazing acts of service in your communities comes directly from your Christian faith.»

In so doing, they undermine their effectiveness, and betray serious misunderstandings within the community of faith.

I am passionate about providing a place where people are free to explore their own faith, discover their own spiritual path, and to do that with the benefit of community without fear of judgment, both locally and online.

«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»),

David Barclay, the Faith and Public Life Officer at the Centre for Theology and Community, has led the Church of England's work promoting and creating credit unions and ensuring payday lenders do not exploit people who can not repay their loans.

It is precisely in the community gathered for worship, and most expressly in the Eucharist, that the Church «puts its faith into action,» «focuses on Christ's teaching,» including the command to «do this» in remembrance of him, and offers its chief service (Greek: leitourgia) to God and to the world.

You didn't have to come down to the site and yet you did — to speak on behalf of your Jewish heritage and faith — and I have to say «kudo's» to you — it isn't easy to be Jewish in our Christian communities (even on - line)-- when some of this language can be so offensive in nature to your beliefs.

Community is vital to a healthy and vital Christian faith, for only in the presence of others do we learn, grow, change and bloom.

The fact that one of your congregation a) was able to articulate such faith and doubt so eloquently; b) felt that he could ask you to share it in a Sunday service and c) that you did so — speaks wonders to me about what your community is about.

Can they do all that and occasionally appear in person at a brick - and - mortar church and still be part of a faith 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...

dissidens, if you're going to speak within and to the community of faith, please try to do it in a constructive, helpful, respectful manner.

Do a personal or group study around Forgive Us: Confessions of a Compromised Faith by Soong - Chan Rah, Mae Elise Cannon, Lisa Sharon Harper, and Troy Jackson This powerful book provides historical information, reflection, and prayers around Christian complicity in sins against God's creation, indigenous people, African Americans and people of color, women, the LGBTQ community, immigrants, Jews and Muslims.

But we're doing more than meeting needs: we're equipping and empowering the persecuted church to be the church, reaching out in love and compassion within their communities — whether those communities are comprised of other Christians, Muslims, Hindus, Yazidis, or those belonging to another faith or no faith at all.

«It's a matter of what you're doing in the community to demonstrate that you are a community of faith and that you care and you take the admonition to love your neighbor seriously,» he says.

«We, along with our entire body of faith, pray for them and stand ready to do anything that we can to help that church and that community.»

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.»

While selling everything and moving to the middle of nowhere might not be what God wants you to do with your life, there is still much we can learn from these pioneers of the faith, and plenty of aspects of their community we can incorporate into our own walks with God.

Most of their work is done by them partnering with other faith communities and churches in the metroplex.

The philosopher does not set out to show how the world appears from the perspective of a community of faith, and to some degree, he can free himself from such perspectives.

It is rare that an essay aids one in understanding the landscape of one's own faith community and tradition, but Russell Hittinger's article did just that for me.

But in a pluralist society of general education and at a time when the community Church of faith is bound to come, we should surely consider whether the spiritual tactics of the people's Church are still viable, and if the «shortage of priests» does not partly stem from this.

If this principle is applied also to those who do not practice their faith, hence have no real relation to the community Church of faith, then the actual number of priests must, indeed, give the impression of a shortage, for there are not even enough priests for all the established parishes and Mass centres.

The term «neo-Pentecostals» refers to communities of faith that don't belong to classical Pentecostalism and share only some of its characteristics.

Well, it's a slightly polemical remark, directed at those Christians who think Christianity is simply a matter of the community of faith telling its own story, and who don't even want to discuss issues of the historical Jesus because they think the Bible and the tradition have told us all we need to know.

Why do you create such a monolithic voice of rabbinic Judaism, and why do you attempt to create an unbridgeable gap between the faith communities of Judaism and Christianity?

Eliot did not insist that all members of such a community be Christian believers, only that the rulers accept the Christian faith as the system under which they were to govern.

Howe are fathers to raise their Children, what are the duties of Magistrates, and how do faith communities apply Gods instruction along these lines?

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.

I seen and heard the line of crap about helping your community while screwing members of the church Also I did not have enough faith and thats why I developed cancer Never again will I listen to such bc again we went back to my original church a small Catholic Church and refuse to watch any mega churches or attend them Hypocrites

For all of the religous illiteracy among the faith community, I do wish the atheists (and as a Buddhist I am, technically, an atheist) would lay off the «all believers are idiots» rant.

We would also be praying that they may be encouraged to do something for themselves, something which God enables them to perform to the mutual benefit of the faith and the community.

My argument here is that the traditions of the oldline churches at their best do offer a powerful spirituality and a faith - based community that, in principle, constitute an adequate response to the continuing hungers of our culture.

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.

ok i've decided — after soul searching and observing my and other's reactions to these religious blog news on CNN learning more about religion from this alone and about the mideast than from anywhere else in my USA educated life i need to be more tolerant of others having religious based governments THAT is what is confusing me — that religion are governments are not seperated that is hard for much of USA population to understand perhaps it is for me i think you would have to actually live in a society like the mideast to truly understand it i mean — actually be part of the society the religious part is truly offputting — since most in USA seperate church and state like — church is for faith and imagination and celebration and family and community involvement and state is for protection and education and health and infrastructure, etc., for all it is hard to be serious about religion — when the serious side of society is state it is hard to see religion being the serious side of enforcement — and the state enforcing the faith based side of society egad — doesn't god get lost in all that?

Caring groups can meet regularly to share, to create community with one another, to discuss how members are doing in their own struggles to be faithful, to make sure that each one takes the questions of faith seriously.

He does quote, evidently with approval, Avery Cardinal Dulles» explanation: «Full communion, as I understand it, will require the acceptance by both Catholics and Orthodox of all the dogmas that are held by the other community to be matters of faith.»

Defining the «redemptive quest» and the «maturation» of a community of faith can really be done only in conversation with the tradition, a conversation that tests our assumptions and challenges even our most cherished and deeply held convictions.

It requires an awareness of certain presuppositions, having to do with the nature of the Christian community to be sure but also with respect to the whole enterprise of religious faith.

Writing Searching for Sunday forced me to consider that perhaps real maturity is exhibited not in thinking myself above other Christians and organized religion, but in humbly recognizing the reality that I can't escape my own cultural situatedness and life experiences, nor do I want to escape the good gift of my (dysfunctional, beautiful, necessary) global faith community.

All religious persecution is horrific and wrong, but we do not define the community of faith by those whom the persecutor victimizes.

If one has never journeyed into the deep — prayed (which includes Scripture / theological study, faith sharing, adoration, spiritual formation / retreats, pilgramages, Mass, reconciliation, fasting, listening for God's voice, and more) on an ongoing fashion or done God's will (been obedient, patient, humble, unconditionally sacrificing, unselfish) to the extent that they understand what it means to be Catholic and God being your number one priority — that His Ways and those of His Church are not the ways of the world (trade vices for virtues) and that we are being called into communion with Him via love for Him and one another in our faith community and broader community — then it is no wonder some are lost or disillusioned.

«Let us do good to all, especially to those who are of the household of faith,» would seem to imply that such a household — a community — exists.

Modern evangelicals do need to «bridge the gap» and speak more plainly about their faith in terms that everyone can understand rather than assume that what they understand among themselves will be automatically understood by those who are not of their community when they speak to others about their faith.

When the Christians of the world can do this, then perhaps in that larger community of faith, worshipers and believers will include the Jews, the Muslims, the Buddhists, the Hindus.

American Christians, Muslims and those of other faiths are divided over what to do about a proposed Islamic community center near ground zero in New York, a new poll shows.

The faith in God is supremely acted out in worship; and for a Christian loyal to the Christian community that worship is of «God the Father,» manifested in what through the Self - Expression (and for us supremely in the event of Jesus Christ) God has done, is doing, and will do in the creation, and given response through the working of the Holy Spirit, enabling the world and humans within it to say their Amen to God's initiating activity.