Sentences with phrase «faith by its very nature»

Despite widespread agreement that faith by its very nature inevitably finds expression in moral action, whether or to what extent faith also demands to be expressed through specifically political action continues to be disputed.

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.

Not exact matches

He argues that monotheism by its very nature admits the confession of faith only in the one God of Israel, so that the worship of other gods is suppressed — along with their worshippers, if necessary.

The promotion of missions and other popular programmes in parishes and in the workplace can help the faithful to rediscover the gift of baptismal faith and the task of giving witness, knowing that the Christian vocation «by its very nature is also a vocation to the apostolate».

The cognitive dissonance it inspires brings out the best and the worst of human nature — a concept that is flabbergasting to Naturalists as religious faith, by its very definition is unquantifiable, unprovable and totally subjectice.

(CCC: 2500) People have always been drawn to Christian faith by the sacred beauty that the Church offers us in the revelation of God in Jesus, scripture, liturgy, sacraments, lives of the saints, sacred art, miracles of conversion and healing, and in her own very nature.

To learn how the God of the Christian heritage is addressing us in the new world, calling us, as he ever does, to venture into the unknown by faith alone, let us start at the very beginning and examine the nature of faith itself.

And this higher and liberating orientation by grace of man's transcendence as spirit, changing as it does in good Thomistic doctrine the very horizon of spiritual activity (the «formal object»), constitutes by the nature of the case a «revelation», even if it presents no new conceptual object to the mind, and therefore, if accepted, is faith.

A very helpful introduction is Birch, L. Charles, Nature and God (Philadelphia: The Westminster Press, 1965); also by the same author, «A Biological Basis for Human Purpose,» Zygon, 8,1973, pp. 244 - 260); «Nature, Humanity and God in Ecological Perspective,» in Shinn, Roger L., ed., Faith and Science in an Unjust World: Report of the World Council of Churches Conference on Faith, Science and the Future, Vol.

If «Sunday School and Church» is the formative experience in a congregation, it is very likely that the people of God are being formed by a structure that perpetuates dualistic thinking about Christian faith, about the work of Christians, the nature of the church, and the role of pastors.

But the very nature of the division of spiritual formation of Christians between lay leaders in the Sunday School and pastoral leaders in the church leaves people with the idea that Christian faith can be learned by attending classes.

Wherever a living faith exists culture will be profoundly modified by that faith, but culture from its very nature will always include some elements which are hostile to faith.

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).

Thus «faith», the pattern of contemporary religious experience which is to relate us to God through Christ, can not by its very nature be built upon «the present evil aeon», with all that it provides of worldly security under man's control and invariably at his disposal; by definition «faith» is the life given in death, and consequently has its basis beyond our control, is lived out of the future, is «an act of faith».

By its very nature faith must integrate all other elements of life if it is to survive.

Faith, as we have seen, is by its very nature our human response of trust and loyalty to the explicit gift and demand of God's love both for ourselves and for all others.

A fuller treatment of why the Reformed were unconvinced by Arminius» construal of grace, and the nature of human faith, would have been very helpful.

Even before we started examining our candidates we pointed out that any authority that makes for sight instead of faith is wrong by the very nature of the Christian kind of authority.

While it may make sense to take a stand against the bigotry by having an imam speak as one among many faiths, we know very well that the public will make fools of themselves and expose the ignorant nature of the other side of the coin.

We have come to see, as a matter of fact, that religious assertion by its very nature is inevitably couched in such metaphorical, symbolical, if you will poetical, language; and that all deep faith must express itself in this way if it is to express itself at all.

Dr Greg Farrelly, back by popular demand after showing off his teaching skills at London Bridge, headed up our lay - led summer meditations on the nature of the human person, and our very inspiring six autumn talks on «Love», led to the now famous (see Faith Magazine January 2015) post-Synodal tour de force by Jaqueline Stewart.

Are not Jews and Christians perennially bound together in theological conflict by the very nature of their faith, both claiming election by the one and same God?