Sentences with phrase «concerning doctrines of faith»

The Office of Peter (the ecclesial role assumed by the man who becomes head of the Church) involves the ability and responsibility to define truths concerning doctrines of faith and principles of morality, especially to «confirm the brethren» (Luke 22:32) when there is disagreement on important issues.

Not exact matches

Consequently, the Congregation for the Doctrine of the Faith took up this concern of the pope and set a good number of its theologians and other collaborators to work on the problem of the relation between explicit and implicit fFaith took up this concern of the pope and set a good number of its theologians and other collaborators to work on the problem of the relation between explicit and implicit faithfaith.

For pastors, this material offers substantial theological justification for the supportive, kenotic style of counseling and pastoral care, along with a belief that, without formal words of doctrine, we build health and even faith through our concern for the counselee.

This was American Puritanism's first confession of faith concerning doctrine and Church government.

To turn a particular view of inspiration, i. e., inerrancy, into the «essence» of Christianity is to confuse one's priorities concerning the Christian faith.64, While maintaining the doctrine of sola scriptura, evangelicals must resist any attempt to elevate one inference from its subsidiary doctrine of inspiration to a position of ascendancy over solus Christus, sola gratia, sola fide, and sola scriptura itself.

It deals with Christology and the doctrine of God, as well as prayer, the resurrection, heaven, etc. and it provides a general introduction to Whitehead's thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.»

Thus, it should not be surprising that although process theists are very concerned with praxis — the practice of one's faith in the actual world — they strongly insist that all such activity must find its basis in one's doctrine of God.

The original doctrine of faith (whether or not every official ecclesiastical pronouncement is fully adequate to it or not), is that man comes from the earth, that the whole man is concerned in this origin of his, which is at least «also» one of his sources.

If we are confident concerning the overall coherence of our Catholic Faith we neednot approach with demands for safeguards etc., just complete faithfulness to our own doctrine — and a desire to listen.

The remaining differences, however, should not obscure the fact that agreement has been obtained on some of the most hotly debated issues in the doctrine on justification, especially concerning the role of faith and concerning the certitude of salvation as based on God's promise.

According to the statement, there is no consensus on justification through the word of God and «by faith alone,» no consensus on the certitude of faith concerning our salvation, no consensus on the continuing sinfulness of the justified, nor on the importance of good works for our salvation, nor on the function of the doctrine of justification as criterion of the entire life and doctrine of the church.

Pastor Albert Mohler, a Southern Baptist, has commented that he respects the Congregation for the Doctrine of the Faith's document Subsistitbecause it is consistent with previous Catholic teaching (with which he strongly disagrees), is honest about its inherent belief that the Papacy is integral to the nature of the Church, and that it shows a very sensible concern for the danger souls can put themselves in by being in serious error (as he believes Catholics are).

Much has been said in criticism of Luther's doctrine here, and there are many issues concerning the later development of the Christian ethic in relation to war and social justice; but our immediate concern is to understand Luther's faith that it is possible for the Christian to live the life of agape in the midst of the world's affairs and conflicts.

Besides the infallibility attached to the Pope's pronouncements taught with the fullness of his supreme authority (the «extraordinary magisterium»), the «ordinary magisterium» can also be a source of infallible teaching, when it concerns de fide doctrine (concerning faith and morals), when it is marked by unity and unanimity, and when it is proposed to be definitive and absolute teaching.

Resources: ««Humanae Vitae» Author Pope Paul VI Moves Toward Sainthood,» Catholic News Agency, December 20, 2012 Evangelii Nuntiandi, Apostolic Exhortation of Paul VI (1975) Sacerdotalis Caelibatus (on priestly celibacy), Encyclical Letter of Paul VI (1967) Populorom Progressio, Encyclical Letter of Paul VI, 1967 Humanae Vitae, Encyclical Letter of Paul VI (1968) Declaration on Procured Abortion, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1974 Persona Humana, Declaration on Certain Questions Concerning Sexual Ethics, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1975 Inter Insigniores, Declaration on the Question of Admission of Women to the Ministerial Priesthood, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1976 Become a fan of First Things on Facebook, subscribe to First Things via RSS, and follow First Things on Twitter.

The key question facing Protestants, he once wrote, is «whether the original Catholic doctrine concerning the Church, as it stood in universal authority through all ages before the Reformation, is to be received and held still as a necessary part of the Christian faith, or deliberately rejected and refused as an error dangerous to men's souls at war with the Bible?»

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 cConcerned 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 concernedconcerned,