Not exact matches
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.
Again, «
Tradition is the
living faith of the dead; traditionalism is the dead
faith of the
living.»
While this isn't intended as a rallying call for the masses to embrace Jesus, it's actually fantastic theology it speaks
of the sort
of living faith that perhaps Brand doesn't realise is perfectly possible within the Christian
tradition.
But any genuine recovery
of a «particular language
of faith» will entail developing and appropriating a theological
tradition and embodying that
tradition in faithful
living — a project that necessarily requires motivations and insights deriving from a quite different kind
of authority than the sociologists possess.
As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal
lives of people
of other
faiths but in the religious
traditions to which they belong.
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 Tradi
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 Tradi
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 Tradi
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 Tradi
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 Tradi
Faith which she herself teaches us through Scripture and
Tradition.
Questions also are raised about the identity
of the church that plays such a major role in the Radical Orthodox account
of history, about whether there is a doctrine
of providence implicit in it, about the dismissal or ignoring
of Protestantism, about the role
of Jesus in its Christianity, about the role
of Socrates in its Platonism, about its failure to engage with the challenge
of modern scientific and technological developments, about how other
faith traditions are related to this version
of faith, and about whether this is a habitable orthodoxy for ordinary
life.
Now what Mark sets out to do, on the basis
of the current
tradition, already and indeed from the beginning interpreted by
faith on the basis
of experience, is to show that Jesus, instead
of becoming Messiah at his resurrection, was already Messiah during his earthly
life.
The factors
of chief importance in the development
of this theology were: (a) the Old Testament — and Judaism --(b) the
tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience
of Christ and conviction about his person, mission, and nature — this soon became the
tradition of the
faith or the «true doctrine» — and (d) the
living, continuous, ongoing experience
of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation
of the present Spiritual Christ within his church.
«
Tradition is the
living faith of the dead; traditionalism is the dead
faith of the
living.
The real test
of love as seen in the deeper moral
traditions of mankind, and in the Christian
faith, is the willingness
of persons to commit their
lives and sexual being faithfully to one another «till death do us part».29
We know that there is also wisdom to be found, much
of it similar to Biblical wisdom, in the sacred texts and stories
of other
faiths and
traditions and we are glad to have those, also, to help us discern the direction
of our
lives and paths.
All my
life I've been taught that the Church is at its best when the theology is consistent and everyone agrees with one another, but when my very
faith was on the line, it was the diversity
of the Christian
tradition that offered me so much hope.
But the only way in which one can be a participant in that great
tradition is through a willing sharing in the small cell
of the Body in the place where one happens to
live — and such willing sharing will have the double effect
of strengthening both one's own
faith and the community
of faith.
In other chapters, Wuthnow examines further significant questions, such as who goes to church or not, why different religious
traditions are gaining and losing members,
faith and the Internet, recent trends in religious beliefs and spirituality, the role
of families in
faith formation, and generational differences when it comes to religion and public
life.
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.
In an age in which we have became increasingly aware
of other
faiths and religious
traditions in our own backyards and in other parts
of the world, we can not develop our
life - centered ethics and our
life - centered understandings
of God in isolation.
And so may you pass from death to
life, from the authority
of tradition to the experience
of knowing God; thus will you pass from darkness to light, from a racial
faith inherited to a personal
faith achieved by actual experience; and thereby will you progress from a theology
of mind handed down by your ancestors to a true religion
of spirit which shall be built up in your souls as an eternal endowment.
The relation between
tradition and
traditions, between the
life of faith and the formulations and expressions
of faith, is a highly complex one.
Most
of them had to leave their
faith traditions when they actually started to
live out love.
But if you say, «We're here with lots
of questions, wanting to learn about religious
traditions, wanting to think about the meaning
of faith for our
lives, and we hope you'll join us,» it turns out you can draw a crowd.
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.
When the Orthodox theologian John Meyendorff described the difference between
Tradition and
traditions, he contrasted the
living truths
of the
faith received in fellowship with the triune God over against its various cultural embodiments.
I should like to reflect with you on different dimensions
of this
faith tradition and its relevance to the difficult situation we are facing in the
life of the nation.
Moreover, back
of this primitive
tradition was the
life and the teaching
of One who had himself
lived man's
life, under the conditions
of growing political oppression and injustice and
of the threatened extinction
of Jewish
faith and worship and
of the whole Jewish way
of life.
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.
As St Francis de Sales tellsus, it is counter-productive for a lay person to try to
live like a monk, but Catholic
faith and spirituality is a unity centred on the mystery
of Christ handed on to us in Sacred Scripture and
Tradition.
Secondly, we have come to significant agreement (although surely with differences remaining) on profound theological issues: on our justification by
faith through grace in Jesus Christ; on the proper relationship between Scripture and
tradition; on the communion
of saints and the universal call to holiness; and on the role
of Mary in the
life of the Christian and
of the church.
Faith communities and religious
traditions, by themselves, can not provide answers to all moral questions
of modern corporate
life.
Thus it is for each generation to allow that
tradition to come alive in its own time and place, to see that it is purified and given contemporary significance, with such modifications as may be required; and then to hand it on to the next age, for the enrichment
of the Christian
faith, worship, and
life of those who follow.
Religious orthodoxy» the
tradition of long - standing
faith communities» embeds the sacred time
of redemption in the rhythm
of human
life.
Richard recently in Christianity Today: «Only a thinker so well grounded in the Reformation
traditions could be an honest broker in bringing faithful evangelicals and believing Catholics to recognize the common source
of their
life together in Jesus Christ, the Holy Scriptures, and the great
tradition of living faith through the centuries.»
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
Only in a
tradition where adults continue to refer to the family
life of individual church members as «the Christian home» would pastors, educators, and theologians have continued to believe for so long that parents are more important than the church is to the
faith of children.
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.
Now we are also asking: What does our experience
of human sexuality say about our perceptions
of faith — our experience
of God, our interpretations
of Scripture and
tradition, our ways
of living out the gospel?
(65) Or, in the formulation cited earlier: «The
tradition of faith received from the Apostles and
lived out in the community
of believers gathered around the Bishop, their legitimate Pastor.»
Worship, we have seen, is an indestructible element in human experience; and in the Christian
tradition it is inextricably associated with the
faith and the moral
life of the believers in the community that responds to the action
of the
living God in Christ.
After years
of participating in a comfortable
faith tradition, many find themselves in a spiritual wilderness, feeling disillusioned with church, longing for more freedom and less religion in their
lives.
My goal was to provide overviews that walk readers through the most important expressions and denials
of Christian
faith — not with a dry focus on dates and places, but with an emphasis on the
living tradition of Christian belief and why it matters for our
lives today.
This was, in fact, a form
of faith that denied the relevance
of the Judeo - Christian
tradition for modern
life by denying it any place in the study program.
In turn, the confession
of faith loses the suppleness
of living preaching and is identified with the dogmatic assertions
of a
tradition and with the theological discourse
of one school whose ruling categories are imposed by the magisterium.
The context for the entire treatment will be a consistent and coherent worldview that in my belief is appropriate to the Christian
tradition of faith, worship, and
life and that at the same time can make sense to men and women today in their desire for a meaningful interpretation
of their existence,
of the world in which that existence is found, and
of the divine reality we call God.
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.
A theology
of interfaith cooperation
lives honestly alongside your theology
of salvation and evangelism, but also asks what in your Christian
faith — your relationships to Jesus, your understanding
of the Bible, your knowledge
of Christian history and
tradition — speaks to why you might work together with people
of other
faiths on issues
of common concern.
A case can be made that, in their rejection
of authoritative
tradition, in their fascination with novel spiritualities and high - tech expertise, and in the assertion
of a right to control their
lives and deaths, the suicides
of Heaven's Gate exemplify the «mainstream
faith»
of the Times» editorial page.
The Jewish
faith does not give an «indirect witness to Jesus Christ,» but a fully historical
living tradition, constituting a quite direct witness to the God
of Israel.
Dialogue between these
traditions not only helps us to
live peacefully with the rest
of creation but also helps us to
live peacefully with people
of other
faiths.
The second looks back to the sources
of that
living tradition in the personal
faith of Jesus himself as this is mirrored by the New Testament, and in the belief
of his first followers that through Jesus God had made known to them his presence and power as «the God and Father
of our Lord Jesus Christ».
If ever there was a homogeneous version
of this
tradition in national
life; if ever, after legal disestablishment, a
faith was re-established in the popular ethos; if ever there was agreement on biblical authority, on God, Jesus, heaven and hell and the true, the beautiful and the good, then it was in the high years
of what one
of my book titles terms the Protestant Righteous Empire.