Sentences with phrase «life as a community of faith»

Not exact matches

«I could not be more proud to stand with President Trump as he continues to stand shoulder to shoulder with communities of faith,» evangelical preacher Paula White told Religion News Service, «This order is a historic action, strengthening the relationship between faith and government in the United States and the product will be countless, transformed lives.»

Then the canon, the listed set of writings making up the Bible, is recognized by the community of faith as the written word of God, possessing final authority for faith and life.

Leaders of the Christian community saw this as an extremely grave threat to the faith; and, for this reason they fled the comforts of society and chose to live in solitude and want in remote parts of the world (such as Syria and northern Africa).

As Evangelicals and Catholics fully committed to our respective heritages, we affirm together the coinherence of Scripture and tradition: tradition is not a second source of revelation alongside the Bible but must ever be corrected and informed by it, and Scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith.

As a result, much energy was expanded on delineating the implications of Christian faith in life generally, without regard to the historic locus of faith in the life of the Christian community.

That means opposing the self - contradictory «dictatorship of positivist reasoning that excludes God from the life of the community and from the public order, as well as acknowledging... human rights, and especially the freedom of faith and its exercise».

Non-Muslims who live in the community in cooperation and peace are looked upon by Islam as equal to Muslims, each of them holding to his faith and preaching its aims with wisdom and friendly argument without bringing pressure to bear on anyone or encroaching on each other's rights.

Along with pastoring The Way Christian Center in the Bay Area, I serve as the director of the LIVE FREE Campaign, a faith - based movement committed to organizing the moral voice and actions of the faith community to end gun violence and mass incarceration.

This also is the reason that every Christian must of necessity be «high church,» not in any denominational sense, not with any ecclesiastical overtones, but simply because to be a Christian at all — as we have defined it — means to be a member of that great community of Christian life and worship and faith which has come to be known as «the church.»

The New Testament is concerned with that part of this endless story which deals with the earthly life of Jesus and the coming of his Spirit to establish the Christian community and sent his followers out as flaming witnesses of their faith.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

One must attack (or defend) Christian faith where it may actually be found, not in the mind as an idea but as a form of life realized in the historical community established by Jesus Christ.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

And it includes the new life of the Christian as the enactment of the way of love in a community of those who live in this faith.

Our task as readers is to remember and serve the intentions of those communities of faith who preserved these documents, to nourish the conviction that they are authoritative in our lives today, and most important, to communicate their worth as resources for our lives.

The full substance of the new life in Christ «and of the church as a community of grace is maintained by the continual renewal of the faith through the Scriptures.

These can be talked about best when, as in the case of the «Faith Church» community, the process of preaching is a corporate act and its prophetic dimension is in the life of the church (Wardlaw).

It is reflected in the Gospel of Mark, brief and one - sided as is its selection of Jesus» teachings appropriate to its own special situation, that of a church facing martyrdom; but it is also reflected in Matthew, with its presupposition of a more settled community life, though at the same time facing a steady threat of persecution; and it is reflected clearly in Paul and in the letters he wrote to those who, like himself, were «in jeopardy every hour» for the faith that was in them.

In his foreword, the Rt Rev Peter Doyle, Chair of the Bishops» Committee for Marriage and Family Life, described the 4th edition as «a resource to assist all those in our communities whose marriages have failed, and those accompanying them; and restore to them, with the mercy of God, hope and confidence on the journey of faith in the light of the Gospel.»

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

In contrast to those who would build the community of faith as a heaven in the midst of secular society, Thomas spoke of the church consisting primarily of lay persons doing their secular jobs and witnessing to the true life of the secular.

It is the community of loyalty, devoted memory, and faith, which answer to the life, death, and resurrection of Christ; and therefore it is the community in which alone the life, death, and resurrection of Christ as a revelatory event took place.

The various elements can be identified in different ways; but I should say that this central event must be thought of as including, whatever words may be used in designating them, the personality, life and teaching of Jesus, the response of loyalty he awakened, his death, his resurrection, the coming of the Spirit, the faith with which the Spirit was received, the creation of the community.

To develop this sense of «belonging» will be a way in which, here and now, life can become meaningful; for in the little cells of Christian faith and love which are our parishes as they ought to be, hope is implanted m men's hearts that lifts them above, and yet sends them back into, the community life of which they are also a part, knowing that they have passed from death into life, because they love the brethren and are therefore empowered to bring a stream of fresh, courageous, loving life to a sadly disillusioned and despairing world.

Faith communities make one kind of contribution when they do good as organizations; they make a different, and even more important, contribution when they nurture virtuous, committed people who live out their values in many different kinds of organizations.

I doubt that Orthodox faith communities are any easier to abide in than Catholic or Protestant communities when it comes to the mundane experiences of life; but at least those of us with mystical tendencies would not be attacked for being «pietistic» as we so often are in most Protestant, even many Catholic, excesssively rationalistic and legalistic Latin / Western Churches.

Hall addresses with the question How shall we be able to fashion our life as the community of Christ's disciples (after all, our only raison d'être), and how shall we carry on as a missionary faith, in a world that is multicultural and pluralistic?

But from the past and from the future comes the call to glimpse what our present life can be, and so Christians must discover how to address the issues of life, both as individuals and as a gathered faith community.

Everything that we «know» about Jesus comes to us through the apostolic witness, as this has been handed down in the living tradition of the Christian community of faith, worship, and life.

They are aware of faith's horizontal dimension: they live as members of a community of believers whose common faith strengthens the faith of each individual.

Yet even on these terms it should remain possible for an interpretive community to make a conscious decision to hear the Bible as scripture, to believe in the coercive and constraining force of the Bible's own unique literary construction, and to regard itself as trying to live out the demands of a word and a God that stand over it, in continuity with communities of faith within the Bible and in the church's ongoing history of interpretation.

Dwelling within a community of faith shaped by the significant events in the life of Israel and the Church orients our perception and consciousness so as to be able to read in the larger context of history a pattern of promise and fulfillment.

There are people of faith, some of us working, celebrating and ministering within «The Church,» and within denominational structures who are struggling with what the community of Jesus» vision might look like and what it might mean to live within and as part of God's creation.

(33) In their book on Protestant Christianity, Claude Welch and John Dillenberger describe «the development of theology» as always being «a dual movement, an expression of the inner life of the community of faith as it acknowledges the presence of God in Jesus Christ, and at the same time a partial reflection of the contemporary world.»

And in an Indian situation where baptism is the legal mark of change of one religious community to another, each with its own civil codes recognized by the Courts, communalisation of church life is imposed by Law and perverts the meaning of baptism as sacrament of faith.

«In the perspective of the Bible, conversion is turning from idols to serve a living and true God and not moving from one culture to another and from one community to another as it is understood in the communal sense in India today», and further that so long as baptism remains a transference of cultural or communal allegiance, «we can not judge those who while confessing faith in Jesus, are unwilling to be baptised» (Renewal in.

The task of Christian educators is not to develop an individual's potential (as if the world were not already developing all sorts of potentials in us), but rather to induct us into the faith community, to give us the skills, insights, words, stories and rituals that we need to live this faith in a world that neither knows nor follows the One who is truth.

Evangelism in this regard is defined as establishing contact with those outside the Christian faith, bringing them to a realization of the relevance of the Christian faith for their lives, and establishing them in a process of continuing growth in faith and service within a Christian community.

As the founder of MOSAIC, a faith community in LA, he has spent most of his life inspiring people to live up to their full creative potential — in whatever form it takes.

It should be borne in mind, in the second place, that there continued to exist within the Islamic Society churches, monasteries, synagogues, and temples serving Christians, Jews, Zoroastrians, and others; that all these survived, not as ghost communities or depressed classes, but as communities of living men and women who pursued their callings, professed their faith openly, and entered into polemics in defense of it; who continued to develop their religious, philosophical, and scientific legacies; and who were at all times in communication with their Muslim neighbors.

The dilemma becomes unbearable when you realize that doing Christian theology is an act of confessing Christian faith, an engagement with the life outside the church as well as inside it, and interactions with the people of God not only in the Christian community but in the wider human community.

Yet, as any one who has lived long in a particular community will gladly testify, what the New Testament calls «the fruits of the Spirit» have been vividly manifest in countless lives which have been rendered radiant and selfless by their Christian faith.

As a faith leader, I am deeply committed to my calling to shepherd members of my community toward a life lived in our shared ideals.

Her poignant memoir serves as a testament to the dynamic influence of faith and how it can be harnessed to improve individual lives and heal broken communities.

In Trees Tall as Mountains, Rachel writes about her life of volunteering in an intentional community in the woods of Northern California with her Superstar Husband and three young children, cultivating joy and her faith in God despite a continuing fight with anxiety and very simple means.

As a new generation of Southern makers explores the joy of creating, this exhibition celebrates the artists who have lived in our midst, inspired by their life experiences, their faith, their communities, and the landscape around them.

The gallery is named in memory of Earl and Virginia Green - the parents of Roberta Ahmanson - whose lives exemplified faith and commitment to their family, church, and community, and who inspired their daughter's love of the arts as a person of faith.

They experimented with new ways of teaching and learning; they encouraged discussion and free inquiry; they felt that form in art had meaning; they were committed to the rigor of the studio and the laboratory; they practiced living and working together as a community; they shared the ideas and values of different cultures; they had faith in learning through experience and doing; they trusted in the new while remaining committed to ideas from the past; and they valued the idiosyncratic nature of the individual.