Sentences with phrase «faith and morals by»

When a bishop acts in persona Christi, fulfilling his duty to teach on matters of faith and morals by identifying propositions to which he calls upon the faithful to assent, he presumably means to state truths that belong to one and the same body of truths: primarily, those entrusted by Jesus to his Church and, secondarily, those necessary to preserve the primary truths as inviolable and / or to expound them with fidelity.

We are not meant to find «reunion all round» by denying, forgetting, pretending, minimizing and clouding the content of faith and morals by ambiguous formulas which can mean all things differently to all men.

Not exact matches

The emerging understanding of how widespread sexual violence is, especially in conflict situations, also points to transmission routes; the potential for moral and pragmatic leadership by faith leaders is enormous.

But the task of preserving even our moral floor is complicated by the determination of many that «we» should have free and full access to the remissive power of Christian forgiveness without any of the interdictory authority of biblical faith — even if this means that this power can only be «pried from God's clutches» by corrupting it, on at least some important occasions, into nihlistic nonjudgmentalism.

The Protestant evangelical primacy of justification by faith, coupled with an overemphasis on discontinuity between the covenants, has more often than not resulted in the confusion of soteriological and ethical categories, in the end breeding among evangelicals a moral mindset devoid of both foundations and fiber.

«The Pope takes the place of Jesus Christ on earth... by divine right the Pope has supreme and full power in faith, in morals over each and every pastor and his flock.

Neo-fundamentalists believe they alone are remaining true to the fullness of the gospel and orthodox faith while the rest of the evangelical church is in grave, near - apocalyptic danger of theological drift, moral laxity, and compromise with a postmodern culture — a culture which they see as being characterized by a skepticism towards Enlightenment conceptions of «absolute truth,» a pluralistic blending of diverse beliefs, values, and cultures, and a suspicion of hierarchies and traditional sources of authority.

With more and more attention necessarily riveted on matters of morality and ethics, it is hardly a surprise that we ask about moral content as a measure of the meaning of any God - talk, and test the potency of faith claims by the difference they make for human well - being and the well - being of the wider creation.

Stop worrying about preaching your faith and trying to convince others that it is real, and just live by the moral code you believe in.

But he was more interested in the fact that each religion was presumed to possess the same «spiritual values» of «the American Way of Life,» by which he meant a soft - hearted faith in democracy (political, economic, and religious) combined with a more robust faith in idealism, activism, and moral conviction.

I see the Old Testament in its totality laying a permanent foundation for faith by its disclosure of God's moral character, sovereign rule, redemptive purpose, and covenant faithfulness and by its exhibiting of the positive dispositions of faith, praise, and obedience contrasted with the negative dispositions of mistrust and rebellion.

Some how it's felt that values, morals, virtues are not there in a secular world only faceless solid lifeless laws of men rather than what has been relayed by Holy books that calls for good deeds and reject bad deeds and to build a faithful societies, communities, nations since communications among nations or even among the nations of mixed cultures and beliefs... Laws or God and universe are to be prepared by some thing that is equivalent to UN but built on nations beliefs to achieve the code of understanding among nations but as can see now it is build on groundless bases if not of words of God to faiths... in addition to those non spiritual secular beliefs to make decisions of faith but at the moment the secular world make and take the decisions while the beliefs and faiths has to pay for it when it becomes a war between all faiths or religions outside your world, it would become back into your inside among the mixed culture and beliefs of the nation or nations under one country flag...!

(The unanimous moral judgment of a body of Christian theologians on most of these matters is stated in the report on «Atomic Warfare and the Christian Faith» issued by the Federal Council of the Churches of Christ in America.)

Furthermore, the degree of certainty of such historical aetiology can be increased by the fact that the rational inference is drawn under the light of faith and of inspiration, as of course happens in recognition of more precise precepts of the natural moral law.

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»)?

The assumptions undergirding our democracy are a somewhat paradoxical amalgamation, characterized by a free - flowing sense of moral relativism, a laissez - faire individualism and a fairly profound liberal sense of social responsibility: It is difficult enough to make sense out of these dogmas without considering our Christian faith in the saving power of Christ's cross.

The same St. Paul who admonishes us to grow into the stature of Christ insists again and again that we are «saved by faith» and not «by works»; which is to say that our final peace is not the moral peace of having become what Christ defines as our true nature but is the religious peace of knowing that a divine mercy accepts our loyalty to Christ despite our continued betrayal of him.

Professors and researchers in Christian education have created faith - development theory by applying the psychosocial theories of Erik Erikson, the cognitive - development theories of Jean Piaget, and the moral - development theories of Lawrence Kohlberg to the life of faith.

Jesus is indignant that the scribes and Pharisees (1) will not enter the kingdom of heaven themselves and stand in the way of others entering it as well; (2) will do almost anything to win a proselyte only to make that proselyte twice as much a child of hell as they are; (3) confuse people by senseless oaths, telling them that if they swear by the Temple, their oath is not binding, but if they swear by the gold of the Temple, it is binding - the fools ought to realize, Jesus says, that the Temple includes all that is in it; (4) tithe some of their money but neglect justice and mercy and faith, which are weightier moral matters, when they ought both to tithe and perform these greater acts of righteousness as well; (5) are careful about outward cleanliness but careless about the inward disposition, so that they are filled with extortion and greed; (6) appear righteous but really are hypocrites, because their appearance hides all manner of iniquity inside; (7) pretend to revere the prophets of history whom their parents killed but continue to practice the evil of their parents by rejecting those whom God sends to them now (Matt.

Faith communities and religious traditions, by themselves, can not provide answers to all moral questions of modern corporate life.

At this present time, in a period of decline in Christian faith and morals which is still unchecked, still sweeping even lower, it remains true that the teachings given men by Christ, although whittled away and progressively abandoned, still preserve a better level of charity, justice, and chastity in human affairs throughout Christendom than prevails in those regions where the name of Christ has hardly entered, or where it is bitterly persecuted.

The church possesses, or better is possessed by, the principle of life «in Christ» — a life of discipleship that is not simply obedience to a set of moral truths supposedly taught by Jesus but a life in which «Christ dwells in our hearts by faith» and enables his people to act, insofar as they are able, in conformity with his pattern of human existence.

Similar attacks were made on the Church of England's report Faith in the City (1985), which was criticized by some for blaming crime and delinquency on bad social and economic conditions, rather than on the individual's moral failure.

The idea of placing so much faith in a book that was told orally for many generations after being based on some similar events before being put into writing by MEN is not enough for some people to kneel and pray in forgiveness for moral missteps or praise and thanks for creation.

By the grace of God and by persistent, devoted effort in faith and love, miracles of spiritual, moral, and social transformation still are wroughBy the grace of God and by persistent, devoted effort in faith and love, miracles of spiritual, moral, and social transformation still are wroughby persistent, devoted effort in faith and love, miracles of spiritual, moral, and social transformation still are wrought.

But, as you all know, these events have been characterized by a certain soberness and a moral earnestness that has left little room for some other important gestures of faith: I speak of joy and wonder.

The moral law of Israel, as obedience to the will of the God who required of men justice, mercy, and faith, Jesus never set aside, though by his acts and his words he put deeper and wider content into these terms than any before him had done.

Why in this country do we seem to teach that having faith in god is more important then having knowledge and wisdom based on lived experience rather then stories based on 2000 year old morals and ethics???? Lets grow up and start living up to our const.ituation, or is that just another truthless notion to which people claim to live by?

Into that equation must be put that sense of the faith which comes from an anointing by the Holy Spirit and manifests itself «from the bishops to the last of the faithful... as a universal consent in faith and morals».

If we can respectfully acknowledge that a majority of todays» generation of believers are taught into the faith by their parents, we reluctantly must conclude that the theology base of * a lot * of these believers is not upon careful reflection and personal choice upon the fervent divulgence of the Scriptures, but rather a hodge - podge compilation of «feel good» thoughts that have no biblical or moral grounding other than vague references.

This way of understanding the human person, which stems from the unique dignity of the person created in the image and likeness of God (Gen 1:26 - 27) and called to eternal redemption in Christ, is rooted in revelation, but it can be appreciated or grasped as true even by those who do not share our faith, on the basis of natural moral law.6

Radical theology's «new forms of faith may be seen to have an apocalyptic form: the new humanity that they proclaim dawns only at the end of all that we have known as history; its triumph is inseparable from the disintegration of the cosmos created by historical man, and it calls for the reversal of all moral law and the collapse of all historical religion.

For such a scientist, faith acts at best as a «moral compass,» but the direction it provides does not breach the wall of separation, and is neither aided by nor aids reason.

Still, in light of God's willingness to have faith in his creature by intending these moral powers for man and limiting his own powers for the sake of giving man «space» in which to be more than a «robot» or a «puppet» in a «stage play,» and most especially in light of God's willingness to enter into the worst of man's human - historical condition via the incarnation for the sake of redeeming the «lifeworld» that man, by his powers, has corrupted through sin, the moral agent can ultimately affirm his or her moral nature in confidence that this «image of God» will not only not be lost but will continue to be affirmed and redeemed to the glory of God.

But if changes in Christian morals are to this extent inevitable, what never changes is that the returning love for God in which faith by its very nature eventuates always has just such properly moral implications and that they always pertain to acting in the situation in a distinctive way — namely, so as to take account of all the interests affected by our action in order to realize these interests as fully as circumstances allow.

Granted that faith does indeed imply justice in the generally moral sense of right action that gives each his or her due, what this does and does not imply depends upon some understanding of what is due to those whose interests are affected by our action and of what we are able to do to realize these interests.

I am a firm believer in the theology of Christendom's «moral» revelations and while I do so believe in God, the Father of All Cosmologic Creation (s) and I am bound by my Faith in God's Sons and Daughters who do wherever possible in the wholeness of the Cosmos make manifest all the living Life Formations as are here upon and within this earth!

Emphatic that «faith is personal and honorable and uncorrupted by political influence,» Mondale is less clear about how religious and moral meaning should enter into the public forum.

Both candidates will be interviewed about their character, faith and moral beliefs by Warren, who will serve as moderator.

The First Vatican Council in 1870 proclaimed that the pope is infallible when speaking ex cathedra (i.e. from his throne) and defining a matter of faith or morals to be held by the universal church.

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.

I also firmly accept and hold each and every thing (omnia et singula) that is proposed by that same church definitively (definitive) with regard to teaching concerning faith and morals.

Although the moral standards and ethical judgments of this country have long been permeated by Christian teaching, there is a widespread ignorance both of the actual history of the Christian Faith and of its revolutionary character.

It met in the Vatican in 1869 - 1870, and its most notable decrees, later promulgated by the Pope, declared «that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme apostolic authority, he defines a doctrine of faith and morals to be held by the universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the Divine Redeemer willed that His Church should be possessed for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church»; and that the Roman Pontiff has «full and supreme power of jurisdiction over the universal Church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government of the Church spread throughout the world.»

I firmly embrace and retain each and every thing which has been proposed by the church regarding the teaching of faith and morals, whether defined by solemn judgment or asserted and declared by the ordinary magisterium, especially those things which concern the mystery of the holy church of Christ and its sacraments and the sacrifice of the Mass and the primacy of the Roman pontiff.

Among them were pantheism and the positions that human reason is the sole arbiter of truth and falsehood and good and evil; that Christian faith contradicts reason; that Christ is a myth; that philosophy must be treated without reference to supernatural revelation; that every man is free to embrace the religion which, guided by the light of reason, he believes to be true; that Protestantism is another form of the Christian religion in which it is possible to be as pleasing to God as in the Catholic Church; that the civil power can determine the limits within which the Catholic Church may exercise authority; that Roman Pontiffs and Ecumenical Councils have erred in defining matters of faith and morals; that the Church does not have direct or indirect temporal power or the right to invoke force; that in a conflict between Church and State the civil law should prevail; that the civil power has the right to appoint and depose bishops; that the entire direction of public schools in which the youth of Christian states are educated must be by the civil power; that the Church should be separated from the State and the State from the Church; that moral laws do not need divine sanction; that it is permissible to rebel against legitimate princes; that a civil contract may among Christians constitute true marriage; that the Catholic religion should no longer be the religion of the State to the exclusion of all other forms of worship; and «that the Roman Pontiff can and should reconcile himself to and agree with progress, liberalism and modern civilization.»

As to us human beings, though we will go on making scientific and technological progress by leaps and bounds, we are not going to become any wiser in matters of faith and morals.

The 1985 Congregation for the Doctrine of the Faith Instruction on Respect for Human Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.»

Decisions had to be made from time to time as to where or when services of the church would be held; the church needed to be told of the impending visit of an apostle, or of some prophet or teacher from abroad; a question has been raised as to the good faith of one of these visitors, and there must be some discussion of the point and a decision on it; a fellow Christian from another church is on a journey and needs hospitality; a member of the local congregation planning to visit a church abroad needs a letter of introduction to that church, which someone must be authorized to provide; a serious dispute about property rights or some other legal matter has arisen between two of the brothers and the church must name someone to help them settle the issue or must in some other way deal with it; a new local magistrate has begun to prosecute Christians for violating the law against unlicensed assembly, and consideration must be given to ways and means of meeting this crisis; charges have been brought against one of the members by another member, and these must be investigated and perhaps some disciplinary action taken; one of the members has died, and the church is called on for some special action in behalf of his family in the emergency; differences of opinion exist in the church on certain questions of morals or belief (such as marriage and divorce, or the resurrection), differences which local prophets and teachers are apparently unable to compose, and a letter must be written to the apostle — who will write this letter and what exactly will it say?

According to the Wikipedia: Advocacy by an individual or by an advocacy group normally aim to influence public - policy and resource allocation decisions within political, economic, and social systems and institutions; it may be motivated from moral, ethical or faith principles or simply to protect an asset of interest.