Sentences with phrase «moral teachings of their faith»

Since the HHS mandate invades the religious freedom of people who regard abortion or contraception as an affront to the moral teachings of their faith, the correct constitutional outcome is to toss out the mandate itself.

Not exact matches

Those who willfully remain ignorant of the Church's teachings on faith and morals will not be excused simply because of their baptism.

The college of bishops in union with the Bishop of Rome, and bishops individually, are thought to have a special charism for teaching on matters of «faith and morals.»

(Mt 16:17) Thus papal infallibility is effectively exercised when according to the «manifest meaning and intention» (Vatican II, Constitution on the Church, n. 25) of the teaching, the Pope invokes the authority of Christ to confirm and define a traditional doctrine of faith or morals.

Thus papal infallibility is effectively exercised when according to the «manifest meaning and intention» (Vatican II, Constitution on the Church, n. 25) of the teaching, the Pope invokes the authority of Christ to confirm and define a traditional doctrine of faith or morals.

As Ford and Grisez have shown, and subsequent Magisterial teaching has expressed, the charism of infallibility extends to faith and morals — to specific moral norms, not just to matters directly revealed, but also to those matters closely connected (such as the Natural Law) to the Deposit of Faith and needed to safeguard that depfaith and morals — to specific moral norms, not just to matters directly revealed, but also to those matters closely connected (such as the Natural Law) to the Deposit of Faith and needed to safeguard that depFaith and needed to safeguard that deposit.

All of them use the current values of secular society as the point of reference against which to present the moral teachings of the Catholic faith.

For life within the Catholic Church, the stumbling - block as regards change in the Church's doctrine is not so much the question of defined dogmas as other doctrines of the Church in dogmatic and moral theology which are taught authoritatively but which in principle can not count as defined doctrines of faith or as irreformable dogma.

To the extent that they are careless about their instruction in the faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion.»

There exists, therefore, and must exist, a teaching of the Church which possesses an importance and binding force for the faith and moral conscience of the individual Catholic, although in what it directly states it can not and does not intend to make any claim to the absolute assent of faith, and although it is not irreformable but is still involved in the elucidatory development of the Church's consciousness of its belief.

He was a relentless advocate for the proposition that truth can be known and binding, that faith and reason are compatible, that the Magisterium is arbiter of Catholic moral and dogmatic truths, and that Magisterial teaching should be taught in a Catholic university as integral to its mission.

Thus Vatican II stated: «In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching and adhere to it with a religious assent of soul.»

Transcendence without fanaticism, pluralism without permissiveness, the moral courage of the old faiths with modern democracy's respect for differences — America should have taught us that.

McCormick discusses areas in which his thoughts have shifted: The nature of the church; the church as the people of God; the church as servant; the church as collegial; the church as ecumenical; the ecclesiological nature of the church; importance of lay witness; the teaching competence of the episcopal and papal branch; the church and moral truth; the place of dissent; birth regulation; ecclesial honesty; the dynamic nature of faith.

In the same manner that the Church can not realistically expect the world to accept our teaching on moral and social issues without recognition of our perspective, the world and «lazy Catholics» must eventually realize that there are foundational truths which are immutable to the faith.

The priest, however, must exercise other functions besides administering the sacraments and institutional means can not empower him to fulfill these duties; hence he needs to practice spiritual discipline, cultivating all the Christian virtues; he also needs to study, for «how can he teach unless he himself possess knowledge» and have gained a «full grasp of the Catholic teaching on faith and morals?»

For this reason, among others, the faith is presented as adherence to a set of formulations of doctrine rather than a following of the moral teaching of Jesus that God is love and calls us to love one another.

Where the Council was not teaching on matters of faith and morals, such as where it was describing contemporary conditions or offering recommendations for renewal, its statements are to be received with respect and gratitude but are not necessarily flawless in either their factual accuracy or their prudential judgment.

This appalling ignorance of the Church's teaching in Faith and Morals is surely the root cause of the decline of Catholicism in this country today, and, as many people observe, goes back at least one generation, (presumably that of its authors).

To the extent that they neglect their own training in the faith, or teach erroneous doctrine, or deficient in their religious, moral or social life, the must be said to conceal rather than reveal the authentic face of God and religion.»

The author is Archbishop Charles Chaput of Denver, the publisher is Doubleday, and the price should be no obstacle to a book that offers a fresh analysis of what has gone wrong with the Church in America, a convincing case for encouragement, wise counsel on how to engage the public square and, not incidentally, restored confidence in the ability of (some) bishops to teach on faith and morals.

In a footnote to this passage, Pope John Paul referred to Galileo's letter of 1613 to Fr Benedetto Castelli, arguing that the two truths, of faith and of science, can never contradict each other, and to the teaching of Gaudium et Spes 36 which echoed Galileo in teaching that properly conducted research in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God».

Whenever the Council teaches something about faith and morals, what it teaches is certainly true, either through the specific note of infallibility or from the religious submission of mind and will owed to the ordinary Magisterium.

If such a teaching on faith or morals appears to anyone to conflict with earlier teachings, the problem is not with the truth of the Council's statement but with our understanding of the Church's full teaching of which the Council's statement is inescapably a part.

When you teach children who are too young to know any better that it's a virtue to believe things based on faith, despite contradictory evidence or moral instincts, you get people flying planes into buildings in the name of their god.

While admittedly of human origins, it has come to be thought of as authoritative also, in the expression of religious faith, and of very high value in the teaching of religion and morals.

At this present time, in a period of decline in Christian faith and morals which is still unchecked, still sweeping even lower, it remains true that the teachings given men by Christ, although whittled away and progressively abandoned, still preserve a better level of charity, justice, and chastity in human affairs throughout Christendom than prevails in those regions where the name of Christ has hardly entered, or where it is bitterly persecuted.

But his words were bound to be misunderstood in Rome, as well as distorting his teaching in a way that for generations has allowed Catholics anxious to challenge the magisterium on some point of faith and morals to claim that they have Newman on their side.

If the members of the Southern Baptist Convention truly believe that only those who place personal faith in Jesus Christ will be saved and that no concessions to this belief should be made on the basis of its troubling moral implications, then for consistency's sake, they must also vote to condemn the teaching of the age of accountability.

The church possesses, or better is possessed by, the principle of life «in Christ» — a life of discipleship that is not simply obedience to a set of moral truths supposedly taught by Jesus but a life in which «Christ dwells in our hearts by faith» and enables his people to act, insofar as they are able, in conformity with his pattern of human existence.

The 1968 recognition that the Church's teaching on faith and morals could be defied with impunity ushered in a period of «wink and nudge» also with respect to sexuality, in its sundry expressions.

He felt some natural anxiety that these new Christians, many of whom had been brought out of paganism only a few weeks before and had had little teaching, should appreciate the moral demands of their new faith.

If we can respectfully acknowledge that a majority of todays» generation of believers are taught into the faith by their parents, we reluctantly must conclude that the theology base of * a lot * of these believers is not upon careful reflection and personal choice upon the fervent divulgence of the Scriptures, but rather a hodge - podge compilation of «feel good» thoughts that have no biblical or moral grounding other than vague references.

... Without a substantial philosophical formation, the teaching of the church on faith and morals becomes incomprehensible.

Nevertheless, both are devoted to the personal vocation of man, though under different titles... [Yet] at all times and in all places, the Church should have the true freedom to teach the faith, to proclaim its teaching about society, to carry out its task among men without hindrance, and to pass moral judgment even in matters relating to politics whenever the fundamental rights of man or the salvation of souls requires it» (Gaudium et Spes, 76).

Surely we can never think of Christian teaching about faith and morals, or about anything else, as a kind of closed enterprise, at the end of which the job is done and we have finally got our people «fixed» where we should like them to be.

And I asked for a change on teaching in terms of infallibility, which extends only to faith and morals, not scientific discoveries.

When a bishop acts in persona Christi, fulfilling his duty to teach on matters of faith and morals by identifying propositions to which he calls upon the faithful to assent, he presumably means to state truths that belong to one and the same body of truths: primarily, those entrusted by Jesus to his Church and, secondarily, those necessary to preserve the primary truths as inviolable and / or to expound them with fidelity.

Besides the infallibility attached to the Pope's pronouncements taught with the fullness of his supreme authority (the «extraordinary magisterium»), the «ordinary magisterium» can also be a source of infallible teaching, when it concerns de fide doctrine (concerning faith and morals), when it is marked by unity and unanimity, and when it is proposed to be definitive and absolute teaching.

Although the moral standards and ethical judgments of this country have long been permeated by Christian teaching, there is a widespread ignorance both of the actual history of the Christian Faith and of its revolutionary character.

I firmly embrace and retain each and every thing which has been proposed by the church regarding the teaching of faith and morals, whether defined by solemn judgment or asserted and declared by the ordinary magisterium, especially those things which concern the mystery of the holy church of Christ and its sacraments and the sacrifice of the Mass and the primacy of the Roman pontiff.

The church's stand on abortion is a «moral teaching» — it is not a doctrine of faith.

The method gave rise to the couplet: Litera gesta docet, Quid credas allegoria / Moralis quid agas, Quo tendas anagogia (which freely translates as: «The literal teaches what God and our ancestors did; the allegory is where our faith and belief is hid / The moral meaning gives us the rule of daily life; the anagogy [or mystical interpretation] shows us where we end our strife»).

The gates of Hell shall not prevail against the Church, or the Deposit of Faith, or Holy Tradition, or Church teachings on morals.

They were tuition - free, and like great faith - based schools, they often focused on important non-cognitive skills like discipline and grit and taught a similar moral code of conduct — though a secularized version.

Many advocates of creationism argue that teaching Darwinian evolution undermines Christian faith and morals.

We welcome families of all faiths who are looking for a school that teaches moral responsibility and respect for others.

If one waited until children were adults before exposing them to arguments for adopting one or another faith, that would be fine because compliance would be voluntary, but teaching children this as part of their moral package is wrong in so many ways.

«The Supreme Court said that there was a violation, in that to oblige a Catholic school to disengage from its Catholic faith and its Catholic morals in the teaching of its own religion and its own ethical system is a violation and is not justified.»