Sentences with phrase «faith traditions into»

In reaction to the violence and distemper we see displayed in so - called fundamentalism (of whatever religious brand), many people are touting a kind of uncritical pluralism that would amalgamate divergent faith traditions into one homogenized whole.

Not exact matches

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.

If a non-Christian, with no prior knowledge of the faith or its traditions, walks into your church, what might (s) he make of singing «These are the days of Elijah»?

The centre's director, Stephen Bullivant, said that the centre would «bring the riches of the Catholic tradition of social thought, the riches of Catholic teaching on faith and reason, into the national conversation.»

He asks whether, as we move into a new culture that is strongly oral in character, whether theology and doctrine are necessarily the best way of ensuring integrity and continuity of our faith tradition.

Having the tradition of similes and analogies of Jesus, but lacking the vision to maintain or understand them, she transformed them into allegories expressive of a post-Easter faith and reflecting a post-Easter situation.

The Death of God movement was part of a tradition of liberal Protestantism that sought to turn critics of Christianity into allies who could help midwife a fuller realization of the essence of faith.

Second, these fundamentals of faith should be brought into relation to the historical patterns of faith in the civilized tradition.

He encouraged experimentation with pastoral counseling which went beyond an exclusively supportive conception of counseling, because he believed that «within the Christian tradition in which we believe [is] the power of the Holy Spirit to regenerate people through merciful judgment and a loving challenge to grow through suffering into a stronger and deeper faith.»

To interpret this text as a historical vestige, moored in misguided hopes from Israel's past, is to misunderstand the canonical forces at work in shaping the prophetic tradition into a corpus of scripture directed to Israel's subsequent generations of faith.

But then he said, «If you go deep enough into any faith tradition, you find the common ground with all other traditions.

One takes a look at the modern world, finds it alien and hostile to one's beliefs, and retrenches into one's own tradition, claiming on authority that it is the one true faith and all other beliefs misguided and perverted.

In some fascinating paragraphs he wades into the controversy suggesting the «projection of Tradition over Scripture» so that it is clear that «there can only be one source, Revelation itself...» «Sacred scripture is the regola of the faith in so far as it is divinely inspired; Tradition itself divinely assisted... allows the scriptures to be always contemporary for humanity» and for «faith to be able to have in itself a solid basis for those truths which it bears in itself...» (pp. 437 - 438).

You can't expect kids to just fall into a faith tradition or «find God for themselves» — I mean, you can do that, but I think it makes faith unnecessarily difficult.

David L. Schindler criticizes the liberal view of the human person that he sees encoded into the American project in First Things, to which Richard John Neuhaus responded with a more positive view of our national heritage, in which religious faith and a strong tradition of civic associations moderate the excesses of liberal individualism.

Nor may it be supposed that an early Christian emphasis upon faith has been read back into the tradition.

Further, a closer study of this tradition throws into sharp relief the role played in it by references to «faith».

6:30) On the other hand the word «faith» does not mean for him, as later for Paul and John, the obedience of men under God's redeeming revelation, though this use of the term also enters occasionally into the gospel tradition.

It carries on its task in continuity with a great tradition and on the basis of convictions implanted historically into historical men; it works in a community that has a structure and a definable faith.

This tradition concerns a faith in relentless motion — on the road from Egypt, through the wilderness, out of Canaan and into exile, searching always, but never finding a home.

Here the «contemporized» tradition («Show me your faith apart from your works, and I by my works will show you my faith»; 1:18) appears diametrically opposed to the earlier Pauline formulation unless one takes into account the changed historical context; then differences still remain but they can be viewed as compatible.

It includes both formation through evangelization and enculturation — the processes by which we are converted and initiated into the church and its tradition and thereby come to acknowledge ourselves as a people in covenant with God — and education, or those processes of actualization that help us to live out our baptism by making the church's faith more vital, conscious and active in our lives; by deepening our relationship to God; and by realizing our vocation in the world so that God's saving activity may be manifested in persons and in the church.

If I were born into a faith organization that was a solid socialist oligarchy having fair flat tax, budget surpluses, welfare without shame, culturally sensitve worldwide outreach, and promise to rule over a planet of my own, I would find sticking around to be a good bet, and all the myths to be no more bizarre than those found in other faith traditions.

As each produced its Holy Scripture, there certainly was a tendency for that creative spirit to diminish and for the living faith tradition to become frozen into a static and lifeless form.

What guides the recent interest in «biblical storytelling» is the conviction that since Biblical literature existed as oral traditions which were then put into script, it was intended to be spoken in the faith communities.

Christian faith is a matter of grasping a certain esoteric insight into the human self, an insight most of the Christian tradition has allegedly denied.

I was baptized as an infant, raised in a faith tradition I was taught to love and respect, and gradually grew into the theological convictions I strive to live.

Heavily influenced by the Enlightenment and the philosophical tradition of Logical Positivism (the idea that if something is not able to be judged true or false, then we are rationally compelled to ignore it as irrelevant), much of the modern Church has bought into the belief that the truth of Christianity should be treated like any other set of factual claims, and that people of faith can somehow rationally observe ultimate truth with a level of personal detachment and objectivity.

Over the years, believers have dipped into this deep well of resources for experiencing and expressing Christian faith, adding to it their insights and inspiration, so that the tradition has only become richer and more abundant.

Are faith transitions merely a rite of passage for 18 - 30 year - olds or is there something larger going on in the broader culture, something like what Phyllis Tickle describes in the Great Emergence as postmoderns picking and choosing the best elements from each faith tradition and trying to weld those elements into one?

Faced with a world in which some form of encounter with other faiths can no longer be avoided, the ancient religious traditions are breaking into increasingly bitter wings.

Most recently, they have sought to wrestle — together with people of other faiths — with the awful issues everyone must confront today - nuclear war, hunger, disease, the despoiling of the ecosphere — and to reach into the various traditions as possible sources of values and visions for facing such horrors.

If this is true, it follows that the most conservative method of doing theology is to go back into history to a time when the tradition of faith carries the least amount of cultural baggage.

This is why there must be freedom for the scholar to inquire into the historical problem of Christian origins, for example; why there must be freedom to think through once again what in the Christian tradition is «central» and what is «peripheral» (to use Professor Burnaby's words which I quoted in an earlier lecture); why there must be freedom to reconceive and restate what is then seen to be of the essence of the faith.

My own approach has been to dig deeply into the core of my own tradition and to find there surprising convergences with other Christians drawn from the great heritage of the apostolic faith and the inspired Holy Scriptures we cherish in common.

My prayer was «ecumenical» in that I thanked God for the many blessings that have flown into the human community from these three faith traditions, but I did end the prayer, as I always do, in the name of Jesus.

Kuhn reaches the point of recognizing the gospels as kerygma, i.e. as proclamations of Jesus the Messiah in his significance for faith; but whereas the later Protestant view was that the kerygmatic element was in the service of a post-Easter view of Jesus as risen Lord, read back into the narratives by the later community, Kuhn's view is that this element was present in the tradition from the very beginning, part of the gospel before the gospels, part of the message of the apostles from the very first days, part of the very fabric of the ministry of Jesus itself.

Do you ever feel like a religious misfit, unable to settle into one faith tradition?

The qualifications for entry into the presbyterate do not come out in the Tradition, except that a confessor 51 who physically suffered in his witness to the faith in persecution is ranked as a presbyter or deacon by a kind of ordination in blood and in the Spirit without the laying on of hands (cheirotonia.)

Schleiermacher has always been a theological model not so much in the content of his thought as in his basic approach to faith, which is a very rational, historically oriented approach within a tradition, with the understanding that one can not simply swallow the tradition but has to enter into a reasonable dialogue with it.

(2) Far from any intention of invalidating the prophetic tradition, it was assumed from the beginning that prophetic faith was gathered up and translated into the structure of Judaism.

In a provocative opening essay, Laws argued that the Liberal Democrats had neglected their party's pro-market economic liberal tradition, and had instead lapsed into a policy mindset little better than «soggy socialism»; they had placed too much faith in the power of the state to improve people's lives, and too little faith in the power of choice and competition.

When Christianity arrived in Rome, religious leaders decided to incorporate these popular local traditions into the new faith, an easier task than abolishing them altogether.

For clients who wish to incorporate their faith into their treatment, it is our goal to help them leverage the strength and healing available within their religious tradition.