Sentences with phrase «earlier understanding of faith»

When Kierkegaard finally came to believe that the Christianity of the New Testament no longer exists, that contemporary Christianity is exactly the opposite of New Testament Christianity, he reached a consistent fulfillment of his earlier understanding of faith.

Not exact matches

Some of that evidence includes, «the empty tomb, the early belief of the disciples in the resurrection of Jesus due to eyewitness testimony, the transformation of the disciples, the conversion of Paul, and the conversion of James» I understand that many have died in the name of faith and religoun throughout time and still do, but they have died wholeheartedly believing that their way was the truth.

Education for this kind of pastoral leadership — as our Protestant forebears in the early decades of this century understood so well — must connect individual faith and social context.

Two sentences in the discussion of reason in the earlier version of the report could be taken to support the use of such analysis: «By reason we relate our witness to the full range of human knowledge and experience,» and «By our quest for reasoned understandings of Christian faith we seek to grasp and express the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.»

The current interest in practical theology may be seen as a return to the earlier effort to develop a comprehensive, integrated understanding of the life of faith in contemporary society.

For one thing, as we saw in the case of the early disciples, it is important that reason and faith communicate so we don't make grave mistakes when it comes to understanding the requirements of our faith.

This stage in the process of understanding God's revelation reveals the reasons why the early Church opted in favor of a philosophical framework in its attempts to conceptualize its faith - experience.

An earlier version of this book was of immense help to me as I learned about the roles of faith and works in the life of the believer, and how to understand most of the tough texts in the Bible on this topic.

If such a teaching on faith or morals appears to anyone to conflict with earlier teachings, the problem is not with the truth of the Council's statement but with our understanding of the Church's full teaching of which the Council's statement is inescapably a part.

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

Using some of the writings of selected early teachers of the faith, mainly from the second century, I attempt to raise questions regarding the way in which the person and work of Christ has been responded to and understood.

Early in Faith and Order inquiries it became apparent that formal comparative examination of the confessional and other utterances of the churches was not adequate for a responsible understanding either of what these churches affirmed in common or asserted in difference.

So it follows that the notion of God's revelation, as Christians believe it, must be understood always through the great Hebrew affirmations — this, in fact, is why the early Church refused to cut the Gospel of Jesus Christ loose from its moorings in the Old Testament, and why such thinkers as sought to do this, like Marcion and other Gnostic writers, were condemned as perverters of the faith.

Whereas in the earlier Luther the fear of death was the ultimate form of unbelief, the Luther who discovered justification by faith understood that no matter how great our faith, it can not be strong enough to stave off terror before death.

In their historical context, however, the issues, in response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophy.

They were attracted to what they saw of the faith and practices of early Christian communities; only later did they come to understand very much about the faith, after a prolonged program of catechesis made them proficient in an alien grammar and way of life.

This may be seen as a return to an earlier effort to develop a comprehensive, integrated understanding of the life of faith in contemporary society.

Luke's understanding of this title and its widespread use reflect an experience of faith expressed elsewhere in the Early Church: «If you confess with your lips that Jesus is Lord and believe in your heart that God has raised him from the dead, you will be saved» (Rom.

The Letter to the Hebrews does not distort the New Testament message; rather it deepens the early Christians» understanding of their faith.

Indeed, whereas the earlier Chicago school had set its face against any understanding of Christian faith that required defending disputable philosophic views, Hartshorne was engaged in creating a metaphysical position in lonely isolation from the prevailing mood of American philosophy.

The various theological controversies of the early centuries of Christianity — regarding our understanding of the two central mysteries of the faith, the Incarnation and Trinity — saw the question itself first deepened and clarified, and then answered with philosophical rigour.

«I do not understand how to square the intense apocalyptic thrust of the faith of the early church»

I do not understand how to square the intense apocalyptic thrust of the faith of the early church, which declares to know what God is doing in the midst of uncertainty, with my own uncertainty however.

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