Better yet, prove that your particular brand of Christianity is the true faith of Christians without using the Bible as your source since most Christian
faith traditions use the same exact Bible.
Not exact matches
Faith communities need to help youth to articulate their faith in reference to life issues, using the vocabulary, story and theology of their tradi
Faith communities need to help youth to articulate their
faith in reference to life issues, using the vocabulary, story and theology of their tradi
faith in reference to life issues,
using the vocabulary, story and theology of their
tradition.
Process theology is a theology that
uses processive and organismic models to explain the
faith of Christians in the person of Jesus and the events and
traditions that he has inspired.
In any event, the point of this chapter, intended to prepare the way for further discussion of what I have styled «another» (and I am convinced a better) theological approach, is simply to insist that we can only be loyal to our ancestors in the Christian
tradition, but above all loyal to the chief stress in the
faith which that
tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to
use that as our key to the whole theological enterprise.
These
traditions, such as the resurrection narratives and the opening chapters of Acts, certainly give us some very valuable clues concerning the rise of the Easter
faith, but each of these has to be examined and evaluated before it can be
used in constructing even a skeleton history in the events immediately following the death of Jesus.
Tim i found it liberating to just do what the Lord wants you to do i work within his boundarys and yes i attend church and enjoy it.I love the people and i love hearing the word and worshipping the Lord even if others are still bound up with
traditions thats not my walk thats theres.My focus is to do what the Lord wants me to do.There have been times i have said no to the pastor he does nt understand why i choose not to lead the worship.i query him as well regarding the idea that its not just performing a function because there is a need our hearts have to be in the right place so that the Lord can
use us but he did nt understand where i was coming from and thats okay because of that i just said no until my heart is right i am better not being involved in leading.But i am happy to be an encouragement to others in the worship team i havent wanted to be the leader i have done that in the past.So my focus has been just the singing and being part of different worship teams i think the Lord has other plans as the groups i am in seem to be changing at the same time i am aware that i do nt to worry about change as the Lord knows whats best.I
used to be quite comfortable leading the music but that was before when i was operating in my own self confidence and pride.The Lord did such a huge change in my life that i lost my self confidence and that is not a bad thing at all as my spiritual growth has been incredible.The big change was my identity moved from me and what i could do to knowing who i was in Christ and that he is my strength and confidence.Now i know that without him i can do nothing in fact i am dependent on his empowerment through his holy spirit all the time in everything.In the weekend i was asked to lead the music at another church i attend multiple churchs although i attend two regularly one has services in the morning and one has services in the evening so the two do nt really clash.In the weekend i was asked to lead the music its been two years since i did that and i was worried on how i would go.All i can say is that it went really well and because i stepped out in
Faith the Lord really blessed the morning to the congregation.The difference is knowing that i serve the Lord with the gifts he has given me but my heart has to be right and when i do it in his way it builds up the body and it brings glory to him.May the Lord continue to show you what he wants you to do even though others may not understand your reasons i just want you to know that you do nt have to pull away completely just work within the boundarys that the Lord gives you and do nt feel pressured by others expectations to do anything that feel uncomfortable.Be involved just as you feel lead by the holy spirit even if it is in a very minor way take small steps.regards brentnz
To come closer to an interpretation of the data we should note another factor in this
tradition:
faith is
used both in connection with the forgiveness of sins (Luke 7.50) and with healing (Mark 5.34 etc.); indeed, the two are linked as being one and the same thing in the context of
faith (Mark 2.5 ff.).
It could become this, on reflection, but the fact is that
faith is
used absolutely in the characteristic «Your
faith has saved you», or «
faith as a grain of mustard seed...» It is not there further defined as
faith in God, in Jesus, in the good news, as it is in the characteristic reformulations in the
tradition, for example Mark 1.15: `... believe in the gospel».
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.
I
use the plural deliberately, for in the Christian
tradition, the word «
faith» has had four primary meanings.
Although they cite the Baptist theologian Timothy George in a way that shows his awareness of the ground - breaking work of the World Conference on
Faith and Order at Montreal in 1963 on «Scripture, Tradition, and traditions,» Noll and Nystrom make no systematic use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth cen
Faith and Order at Montreal in 1963 on «Scripture,
Tradition, and
traditions,» Noll and Nystrom make no systematic
use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of
faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth cen
faith and Sacred
Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth century.
It was written for the church's
use, and it rested back upon the church's
tradition and
faith.
Can one really understand the «rule of
faith» (standardized in the Apostles» Creed) as a «canon within the canon,» or is all
tradition rather (to
use the words of James Dunn) a «canon outside the canon»?
Coco holds up Mexican
traditions and values and
uses them to teach people about the dangers of ambition and how harmony between family,
faith and passion should be an ideal worth having.
When the American
tradition of evangelism insists on
using this metaphor for the entrance to
faith, it tends to misrepresent that entrance, to malign people who have already begun the journey of
faith as disciples, and to deprive the church of the challenge to mature which the original thrust of the metaphor offers.
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.
Religious language resonates even beyond adherents: for example, the Dalai Lama and Archbishop Tutu are moral leaders who
use the vocabulary of their
faiths to influence thinking and behavior well beyond their own
traditions.
The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good
faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual
traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and
traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be
used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good
faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,
The Blessing of a Skinned Knee:
Using Jewish Teachings to Raise Self - Reliant Children - by Wendy Mogel Praised by therapists and clergy of many
faith traditions,»... She hits all the difficult issues: materialism, permissiveness and the protection of sacred time and space.»