Sentences with phrase «faith and morals which»

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.

Not exact matches

Jesus was and his about truth and following the will of his Father thru his Holy Church which he commishioned to make these decisions regarding faith and morals.

The new synthesis that Holloway called for and spent his life trying to build up was one radically faithful to Christ and his Church and which embraced the fullness of Catholic truth including matters of both «faith and morals».

And they are to avoid adopting any customs or practices of the pagans which conflict with Christian faith or morals.

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.

Our spiritual life is constantly brought back to the decision of faith, to that corner which our moral, theological, and ecclesiastical ruses seek in vain to avoid.

According to the New Testament, this experience of the indwelling presence of God is the essential source of the Christian's power (Acts 18) and of his peace and joy; (Romans 14:17) it is the best gift which the Father can bestow on his children; (Luke 11:13; John 14:26) it is the secret alike of moral renewal (Titus 3:5) and of practical guidance; (Acts 13:2) it furnishes the interior standards of motive and behavior which must not be violated; (Ephesians 4:30) whatever else in Christian faith is valuable, even though it be the love of God, becomes effective only when this experience makes it inwardly real; (Romans 5:5) and the temple is easily dispensable since to every Christian it can be said, «Know ye not that your body is a temple of the Holy Spirit which is in you?»

For life within the Catholic Church, the stumbling - block as regards change in the Church's doctrine is not so much the question of defined dogmas as other doctrines of the Church in dogmatic and moral theology which are taught authoritatively but which in principle can not count as defined doctrines of faith or as irreformable dogma.

While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith.

The changes in social structures of moral action, which previously were strongly linked to and supportive of Christian faith, has important implications both to how we conceive our relationship as Christians to our host society, and how we nurture ethical behaviour within adherents of the Christian faith who also participate fully as members of this society.

There exists, therefore, and must exist, a teaching of the Church which possesses an importance and binding force for the faith and moral conscience of the individual Catholic, although in what it directly states it can not and does not intend to make any claim to the absolute assent of faith, and although it is not irreformable but is still involved in the elucidatory development of the Church's consciousness of its belief.

He did this mainly through his poetry, which so brilliantly displays the moral incoherence of our time, and recounts his own pilgrimage of faith.

McCormick discusses areas in which his thoughts have shifted: The nature of the church; the church as the people of God; the church as servant; the church as collegial; the church as ecumenical; the ecclesiological nature of the church; importance of lay witness; the teaching competence of the episcopal and papal branch; the church and moral truth; the place of dissent; birth regulation; ecclesial honesty; the dynamic nature of faith.

Education for democracy, therefore, should encourage the habit of sustained inquiry and the arts of sincere persuasion, and above all should confirm and celebrate faith in the priority and ultimate givenness of truth and goodness, in which the moral enterprise is grounded.

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.

In the same manner that the Church can not realistically expect the world to accept our teaching on moral and social issues without recognition of our perspective, the world and «lazy Catholics» must eventually realize that there are foundational truths which are immutable to the faith.

This, of course, was an account of moral character which saw it as a substitute for Christian faith and community, rather than its outcome.

According to the knowledge, competence, and prestige which they [the laity] possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.

Obama was right though - sin is relative to an arbitrary moral set of values - which is why it is interpreted differently across faiths and cultures.

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»)?

Admittedly, in the area of religious faith and morals we have been rather slower to discard the old in favour of the new, for this is the aspect of human life in which conservatism has always been most strongly entrenched, for the very good reason that man looks to this area of life more than any other for his stability and security.

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.

The last time it was an adequate frame through which to focus definitions of faith and morals, was the First Vatican Council of 1870.

Others of his shorter works, which are also published as Faith Pamphlets, and many as yet unpublished gems from his ordinary parish newsletters, reveal the effectiveness of this living vision of Christian truth - simultaneously doctrinal, moral, spiritual and practical.

In a footnote to this passage, Pope John Paul referred to Galileo's letter of 1613 to Fr Benedetto Castelli, arguing that the two truths, of faith and of science, can never contradict each other, and to the teaching of Gaudium et Spes 36 which echoed Galileo in teaching that properly conducted research in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God».

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.

We need an interpretation of the Christian faith which can guide moral effort and sustain the exercise of social intelligence while it strengthens our hold upon the reality of God's judgment and His mercy.

This renewal requires a commitment to fundamental values within a framework of belief - in this case Christian faith - that is in dialogue with other frameworks.49 From a similar perspective, Robin Gill sees the primary function of the church in society as that of generating «key values which alter the fundamental moral, social, and political vision.»

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.

Evolved DNA, Just in case Gerald doesn't get back to you... Catholic Truth is Truth that the Catholic Church proclaims to be the Truth which relates to faith and morals.

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.

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.

The Creed stands for the total faith of a Christian as he responds to Christ; the Lord's Prayer for his worship and prayer; and the Ten Commandments, interpreted of course in the light of Jesus» summary of «The Law,» for the moral life which is also, like faith and worship, response to God as we meet and know Him in Christ.

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?

They go on to correctly point out that leaders often appeal to our morals (and even our faith) to get us to support another war... which they correctly point out is never really the last war.

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».

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

In September, Time magazine organized a debate between Collins and Dawkins which touched on all the crucial issues: the false idea that science and faith should be held as not overlapping; the place of Darwinian evolution in the plan of God; the fine - tuning of the physical constants of nature; the literal interpretation of Genesis; the place of miracles including the incarnation and the resurrection of Jesus; and the origin of the moral law within the human heart.

Those who claim to be «good,» and «moral» and yet without a faith through which they approach God whom they may or may not even believe in, are still living out a moral capital inherited from a Judeo - Christian ethic.

Surely we can never think of Christian teaching about faith and morals, or about anything else, as a kind of closed enterprise, at the end of which the job is done and we have finally got our people «fixed» where we should like them to be.

In other words, moral answers may not be the message so much as the perspective and resources which faith can provide.

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.

The Protestant will regard specific norms, in the moral sphere, even in the form in which they appear in scripture, rather as a sort of sign - post pointing out the way to meet and endure the ever new situations of the personal life of faith, with a critical attitude towards oneself and one's hidden sinfulness.

And I asked for a change on teaching in terms of infallibility, which extends only to faith and morals, not scientific discoveriAnd I asked for a change on teaching in terms of infallibility, which extends only to faith and morals, not scientific discoveriand morals, not scientific discoveries.

Which means you and I serve as a faith - based anchor, pulling the powerful entertainment juggernaut back toward a moral center.

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.

That is, will the faith - communities while keeping their separate identities be prepared in the present historical situation of pluralism, to interact with each other bringing their respective religious and / or ideological insights on the conception of the human so as to build something of a consensus of cultural and moral values on which to build a single larger secular community?

It is much easier to be another voluntary organization of open - minded people than to be the Body of Christ in which members assume responsibility for one another's faith and morals.