Sentences with phrase «faith and practice as»

The people of India would never refer to their religious faith and practices as Hinduism except as a concession to Western thought, for the Western label implies a pattern of beliefs and practices which is alien to their way of life.

Not exact matches

I invested my time in reading, coaching, conferences, and yoga / meditation as well as a faith practice — and, in each, allowed my natural instincts to discern what lessons to keep and what not to.

We are also pleased to see that the CSA, IIROC and MFDA may view refusals or low ball offers as an indication of problems with a registered firm's complaint handling practices including their obligation to deal fairly, honestly and in good faith with clients, act within the applicable standard of care, or have implemented and maintained effective complaint handling procedures.

She cites John's emphasis on personal faith, de-emphasis of high offices, and prioritization of Christology as ways in which this particular gospel has deeply influenced low - church liturgical practices.

He believes that an exception can be made in every case, so that the principle will be preserved even as it loses all force — as if faith need not shape practice, and practice would not remake faith.

He requires repentance, the stoppage of sinning as a regular practice, and faith in Christ for eternal salvation.

Atheists: I know many there are many people that practice religion just by fanaticism, I've seen many people in my opinion stupid (excuse the word) praying to saints hopping to solve their problems by repeating pre-made sentences over and over, but there are others different, I don't think Religion and Science need to be opposites, I believe in God, I'm Catholic and I have many reasons to believe in him, I don't think however that we should pray instead of looking for the cause and applying a solution, Atheists think they are smart because they focus on Science and technology instead of putting their faith in a God, I don't think God will solve our problems, i think he gave us the means to solve them by ourselves that's were God is, also I think that God created everything but not as a Magical thing but stablishing certain rules like Physics and Quimics etc. he's not an idiot and he knew how to make it so everything was on balance, he's the Scientist of Scientist the Mathematic of Mathematics, the Physician of Physicians, from the tiny little fact that a mosquito, an insect species needs to feed from blood from a completely different species, who created the mosquitos that way?

Nevertheless, this current situation described earlier makes us reflect, and, as pastors, we are worried about the fact that many people who contract marriage are formally Christians, since they have received baptism, but are not practicing the Christian faith at all; not just liturgically, but also existentially.

But my worry is that focusing on Scripture's effect within the worshipping body of Christ obscures Scripture's position over the Church as its rule for faith and practice.

some of you atheists are still talking... I can hear you... the little patter of your heart as it increases in rate because you are so ticked off at those mean «ol believers whom you hate so much you just have to put all your time into the CNN posts dealing with faith and God... You are so predictable... blather on without me though, I have to go get my sons from practice, so you will have to spew your hate on those left behind... Merry Christmas!

But in Ker's view, they can not fairly be counted as Catholic writers, since Conrad had stopped practicing his faith before he began to write and Sitwell and Sassoon had stopped writing before they became Catholics.

On the other hand, one must welcome the true conquests of the Enlightenment, human rights, and especially the freedom of faith and its practice, and recognize these as being essential elements for the authenticity of religion. . . .

... What has happened over time is that people were forced to believe in the one of the Abrahamic faiths through Holy wars, torture, Crusades and Inquisitions, and as people practiced this chosen people ideology, whether Christian, Catholic, Jew or Muslim, which was built on the principle of remaining segregated from the un-chosen, their faith urged them to remain segregated, where they lived and never to marry anyone outside their faith... and even in death there is a history of segregation which to this day continues, try having a non Jewish person buried in Jewish cemetery.

If there is afterlife as most of us practicing Chiristians believe then we have to live our faith and die faithfully to what we believe.

The faith has absorbed some Christian teachings as well, but peyote remains at the heart of its theology and practice.

Given the «miracle» Nicaragua already is and could be — a Latin American nation where the hungry are being fed, the sick are being healed and the homeless are finding homes, where schools and parks are being built and faith is being put into practice as well as proclaimed in temples — it is hard to deny the reality expressed in a common slogan one hears there: «There is no contradiction between Christianity and the revolution.»

Should we say, as some inclusivists do, that it is because of Christ's saving mystery, offered to all, that salvation is available to the Hindu, for example, in the sincere practice of his or her faith — that in Christ salvation is mediated to Christians through the church and to non-Christians through other traditions of faith?

Sometimes I get the idea that folks in the mainline are so frustrated with how evangelicals have wielded the Bible and faith in the public square, they avoid language, practices, and teaching that might be construed as overly religious, overly biblical, or overly exclusive.

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and TradiFaith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and TradiFaith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and TradiFaith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradifaith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and TradiFaith which she herself teaches us through Scripture and Tradition.

Supplemented it may be by other literature, but it stands apart, sacred, relatively inviolable, abiding, unchanged across the centuries as the basis of religious faith and practice, as do no other writings.

It is still great we three faiths Jews, Christians, Muslims worship the same God we are monotheists but it is other things related to how the religion is practiced that we dispute each other with, just as Muslim branches dispute each other on the practice or the Christians Catholics and Protestants despute each other?

A large segment of Christianity holds to Sola Scriptura, which is typically defined as the belief that the Bible alone is the final authority for all things related to faith and practice.

It is the duty of the Caliph or Imam, the leader in Islam, to consolidate public opinion, execute judgments, administer state machinery, encourage the faithful in the practice of their faith, such as prayers and the religious tax, and look after affairs of public interest with the guidance of a parliamentary democracy, the basis of government in Islam.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

I speak throughout Canada and internationally to churches, conferences, women's groups, universities, and workshops on topics ranging from spiritual formation, a sacramental view of living, being a Christian feminist, the ways that we can navigate change throughout our faith journey, the embrace of ancient church practices as a charismatic Christian, writing, social justice, and many other topics.

For example, if one understood by the church simply the historically given communities with their multiplicity of beliefs and practices, the view of theology as the articulation of the church's faith would lead to a plurality of theologies that could hardly escape the recognition of their relativity with respect to historical factors.

Even when, as with the Protestant Reformers, knowledge of God is reserved for the eschaton and theological schooling focuses on faith, schooling remains a practice of paideia — notably, in Calvin's academy in Geneva.

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

There are nuances to shared values as well as distinct differences, and that plays out in the beautiful, diverse expressions of our faith and faith practices.

So he pointed to the well - known ruins of the earlier sanctuary of Shiloh as a sign that the Jerusalem temple too was destined for destruction, for the religious practices in it were leading Israel into a false faith, dishonesty and immorality.

Though we will loudly, repeatedly and confidently proclaim Christ as Lord, in reality, many of us no longer practice faith in a God that has any real power, any true control or inherent God - ness.

Though early Christian exegesis may on first reading appear idiosyncratic and arbitrary, it arose within the life of the Church and was practiced within a tradition of shared beliefs and practices, guided by the Church's faith as expressed in the creed.

The movements Howell mentioned were all led by powerful personalities, but they also dealt with basic issues of Baptist identity and Christian faith: namely, the balance of Scripture and tradition as norms of belief and practice (Campbellism); the nature of the true church and its identity markers (Landmarkism); and the reality of divine grace in the plan of salvation (hyper «Calvinism).

Latin American theology today lives by «hope against hope,» in the apparently absurd confidence that small and humble practices of faith such as singing together or remembering the stories about Jesus can work toward rekindling a viable praxis of structural change.

My own view of all of this, as a practicing social scientist interested in the relationship between religious faith and empirical science, is that the general perspective taken by Evans - Pritchard, Douglas, and the Turners is not only entirely reasonable but close to the best account we might give.

The James O'Kelly Christian Church, which represents an important southern heritage of the United Church of Christ, underscores other nonhierarchical biblical Reformation concerns by viewing the Scriptures as «the only creed, a sufficient rule of faith and practice.»

The Jesus we meet in this book reverently practiced his Jewish faith as he grew in strength and wisdom.

As Schama notes, Rembrandt's move from Leiden to Amsterdam took him from a bastion of Reformed conservatism to a polyglot capital in which the Remonstrants dominated politics and mercantile pragmatism made it sensible to tolerate anyone who offered a good deal, whether Mennonite, Jew, millenarian or Calvinist — anyone, that is, except Roman Catholics, who were required to practice their faith in clandestine sanctuaries disguised within private homes.

The body, described by Christian faith as an integral and permanent aspect of human being, must be explicitly cared for and enhanced by any ascetic practice that we accept as good for our souls.

Indeed, as Paul Gutjahr and Peter Thuesen show, scholarly criticism is just the beginning of Protestant worries when it comes to defending the Bible as the sole authority for faith and practice.

If we insist that we will always practice some sin as long as we live on earth, we are believing for unrighteousness, and it will be done to us according to our faith!

In these ways, the objections to the idea of truth as correspondence can be cleared away, and we can explicitly reaffirm this notion, which we all implicitly affirm in practice, and we can therefore reaffirm that the task of the theologian involves the attempt to formulate the Christian faith in true doctrines, and to defend the truth of these doctrines by showing them to be self - consistent, adequate to the facts of experience, and illuminating.

Sidney Hook captures this sense of the vulnerability of the human condition when he defines pragmatism as «the theory and practice of enlarging human freedom in a precarious and tragic world by the arts of intelligent social control it may not be [a] lost [cause] if we can summon the courage and intelligence to support our faith in freedom...» (CAP 193).

See, that is the case here, at least for me, how do Christians practice their faith, is it as a true belief in a Christ, or as a sword to condemn and chop away at those who do not believe as they do?

He seemed to view faith as a romantic adventure and the universe as a wild fairy tale — I had a similar perspective on the world, as a twenty - one - year old in D.C. Chesterton died long before YouTube, but if he were alive today, I think he would advocate new, creative methods to revolutionize the practice of journalism.

For the Christian tradition, the answer is faith, hope, and charity, as embodied especially in the Church's liturgical practices and articulated by her theological tradition.

Such an identity appears to be possible because, as Walsh claims (most clearly and emphatically in The Third Millennium: Reflections on Faith and Reason), following Heidegger and Voegelin, the transcendent must be utterly «differentiated» from our worldly or secular existence: the withdrawal of the divine into utterly transcendent mystery relieves existential - theological practice of any ends «higher» than humanity.

As Paul Pfeutze has pointed out, both the dialogical philosophy and pragmatism emphasize the concrete and the dynamic, both reject starting with metaphysical abstractions in favour of starting with human experience, both insist upon «the unity of theory and practice, inner idea and outer deed,» and both insist on the element of faith and venture.

From these papers and from other contacts I have had with Pure Land Buddhism, I sense that there are disagreements as to how to understand the relation of faith and practice.

As a result of this strategy some students switched from one version of Protestantism to another; other students left Protestantism entirely and became Orthodox or embraced certain features of Catholic teaching such as no longer practicing artificial contraception; others returned to their own branch with a greater sense of where its strengths and weaknesses resided; and still others discovered that their journey away from the Christian faith was not as simple as they had once conceiveAs a result of this strategy some students switched from one version of Protestantism to another; other students left Protestantism entirely and became Orthodox or embraced certain features of Catholic teaching such as no longer practicing artificial contraception; others returned to their own branch with a greater sense of where its strengths and weaknesses resided; and still others discovered that their journey away from the Christian faith was not as simple as they had once conceiveas no longer practicing artificial contraception; others returned to their own branch with a greater sense of where its strengths and weaknesses resided; and still others discovered that their journey away from the Christian faith was not as simple as they had once conceiveas simple as they had once conceiveas they had once conceived.