Sentences with phrase «more faith communities»
More governments, more institutions, more businesses, more philanthropies, more NGOs, more faith communities, more citizens — we all need to step up with the will and the resources and the coordination to achieve our goals.
https://dotearth.blogs.nytimes.com/ 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.»
«We see our involvement in this process as an opportunity to restore faith in the community by showing what we need more of in the Bitcoin space — trusted leadership,» said Kraken CEO Jesse Powell.
«I could not be more proud to stand with President Trump as he continues to stand shoulder to shoulder with communities of faith,» she told Religious News Service, which first reported on the initiative.
Every family and faith community has unspoken rules which are more powerful than any spoken ones.
Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.
Our son's family are members of a community church (Southern Baptist, more or less), where, last Sunday, the pastor preached on putting faith into practice, and pointed out that there are about 250 orphans living in our area.
Christian and other faith communities around the world are hosting 120 events in 35 countries, all calling for governments, businesses and individuals to do more to reduce global warming.
Stop the Traffik is a global coalition which already numbers more than 350 organisations including churches, community groups, other faith groups, businesses and NGOs (including Oasis Trust, Salvation Army, Tearfund, World Vision, JFCI, Christian Aid, Bible Society and Spring Harvest).
Also, if your religious community is more racially isolated than your local area, encourage it to form faith partnerships with racially different faith groups.
Moreover, in keeping with the Church's teachings on subsidiarity, free will and real love, it seems most if not all the issues raised in the letter questioning Speaker Boehner's faith would be more efficient, effective, just and respectful of human dignity if they were left to the individual, family, community or state level.
I talk about how the evangelical obsession with sex can make Christian living seem like little more than sticking to a list of rules, and how millennials long for faith communities in which they are safe asking tough questions and wrestling with doubt.
Second, we also have to consciously locate our reading of Scripture in the context of our faith community, submitting whatever the Bible would say to me as an individual or my personal experiences to the more primary setting of God speaking to the community.
What obstacles keep you and your faith community from engaging more?
But we're doing more than meeting needs: we're equipping and empowering the persecuted church to be the church, reaching out in love and compassion within their communities — whether those communities are comprised of other Christians, Muslims, Hindus, Yazidis, or those belonging to another faith or no faith at all.
«At the center of biblical faith,» says Walter Brueggemann in a sermon on this passage, «is a command from God that curbs economic transactions by an act of communal sanity that restores everyone to proper place in the economy, because life in the community of faith does not consist of getting more but in sharing well.»
Same goes for theologies that suggest the poor are poor because of their sins, that if only the sick had more faith or gave more money they would be healed, that the tsunami or the earthquake or the flood that devastated a community was clearly the result of God's wrath on its gay inhabitants, that we can stop rape by teaching women to cover up better, that sex before marriage makes a person «broken» and «unwanted.»
Andy Carter, one of Lewisham borough's chief inspectors, tells me he'd like to see more joint projects between the police and faith communities: «I would say that a key player in helping us are churches because there is a huge amount of good will, support and people who genuinely want to help out.»
However, if the subjects of study are concrete networks of human practices by which communities of faith attempt to respond to God faithfully, and if they are practices which mediate an understanding of God, then the movement of theological schooling is more like an engaged meditative gaze than it is like problem solving.
We who proclaim Christ ought to have enough faith that our Lord is what we claim him to be, to permit such men and women to have, if not full then some limited, participation in Christian life in the community of faith; for we are confident, or we should be confident if we really believe what we say about Jesus, that such fellowship with him in the company of his people will lead them more and more deeply into the true significance of his person.
In a sense one might say that the corporate faith of the fellowship is more important than that of any individual in it, yet that is not quite true, for each of those individuals — or, better, persons — makes his or her own contribution to the total community of faith, while the community's faith deepens, enriches, develops, and corrects the faith of the believer.
If we had more imagination in our communities of faith, more irony and more honesty, maybe we would feel the joy too.
More often then none people need to be ministered to by being part of the community and grow in their faith — not pushed into serving man, because man has a need.
Without a compelling testimony to the transformative force of organized religion, the None will linger curiously outside her shrines, buffered from the communities of faith that could channel more wisely those persistent upward longings.
It was not until I left Garrett and Northwestern and returned to Philander Smith to teach religion and philosophy that I began to ask more formally about the relation between faith and suffering as that contradiction is defined in the black community.
Some Catholics insist that both men are heretics, to be suffered within the community only if they mute their voices; others say that they represent more authentic versions of the faith than the various beliefs and practices they are challenging, and that it is the institution rather than the individual that is heretical.
They say that parents should be more interested and involved in youth ministry and that parents and faith communities should more forthrightly teach youth their distinctive beliefs and practices.
It's for people who have already decided to take the step towads realizing their faith is farce and calling to do more research or talk to people who understand because the community they are in doesn't.
If you don't think so, you need to talk to more educated people in faith communities.
As individuals discuss their beliefs with like - minded individuals, these beliefs become more believable, more compelling than they might otherwise seem, especially someone outside the community of faith.
Churches, synagogues, mosques or other faith communities will find more fertile ground on college campuses than in the suburban neighborhoods where they routinely sow mass mailings.
A year ago this week, more than 80 faith - based, civil rights, community and labor organizations came together under the title Coalition for Muslim School Holidays.
It is not impossible that a faith community's enthusiastic, internal story of its own recovery of vision has the capacity to retrieve aspects of salvific occurrences that a more scientific account will leave out.
ok i've decided — after soul searching and observing my and other's reactions to these religious blog news on CNN learning more about religion from this alone and about the mideast than from anywhere else in my USA educated life i need to be more tolerant of others having religious based governments THAT is what is confusing me — that religion are governments are not seperated that is hard for much of USA population to understand perhaps it is for me i think you would have to actually live in a society like the mideast to truly understand it i mean — actually be part of the society the religious part is truly offputting — since most in USA seperate church and state like — church is for faith and imagination and celebration and family and community involvement and state is for protection and education and health and infrastructure, etc., for all it is hard to be serious about religion — when the serious side of society is state it is hard to see religion being the serious side of enforcement — and the state enforcing the faith based side of society egad — doesn't god get lost in all that?
The politicians claimed «Catholic schools are also more likely to be oversubscribed from people outside their faith community than Islamic and Hindu Schools, to which non-Muslims and non-Hindus rarely apply».
A new study from the Institute for Social Policy and Understanding found 30 percent of Muslims agreed with the statement «I believe my faith community is more prone to negative behavior than other faith communities.»
In the weeks to come, I'll be sharing more about why I stayed with the Church — with a capital - C — and about our search for a local faith community.
Even the language of faith needs something to build on, for confidence is more than words and must arise from the relationships of home, church, school, and community.
Rousseau says, more or less, that the genuinely unfashionable or thoughtful professor today takes the side of the Republicans, the home - schoolers, orthodox communities of faith, and the honorable, violent, and deeply Christian and charitable Southerner who tears up when he hears Lee Greenwood sing.
If one has never journeyed into the deep — prayed (which includes Scripture / theological study, faith sharing, adoration, spiritual formation / retreats, pilgramages, Mass, reconciliation, fasting, listening for God's voice, and more) on an ongoing fashion or done God's will (been obedient, patient, humble, unconditionally sacrificing, unselfish) to the extent that they understand what it means to be Catholic and God being your number one priority — that His Ways and those of His Church are not the ways of the world (trade vices for virtues) and that we are being called into communion with Him via love for Him and one another in our faith community and broader community — then it is no wonder some are lost or disillusioned.
Modern evangelicals do need to «bridge the gap» and speak more plainly about their faith in terms that everyone can understand rather than assume that what they understand among themselves will be automatically understood by those who are not of their community when they speak to others about their faith.
Some understanding of the place of scripture in other faith communities can help Christians be more aware of their particular view of scripture.
Further, faith must be understood more fully in a framework of community than is the case in Dr. Altizer's work (for him the outsider is the model of faith).
Given my more liberal leanings, some friends have suggested I'd be happier living up North, where I wouldn't have to worry about getting shot at for boasting an Obama 08 bumper sticker, and where I'd perhaps enjoy a broader selection of diverse faith communities.
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.
I debated whether to engage a post that is just as disturbing as the title suggests, but after speaking with an editor and several writers at The Gospel Coalition, as well as some of my gay and lesbian friends, I've decided it's important to offer an alternative to the attitude presented in this post and, perhaps more importantly, to explore / discuss how Christians ought to respond when we encounter homophobia in our own faith communities.
For it is because of the more complete community in faith and order with these Churches that the dialogue with them comes closest to the model of «dialogue and reception among sister Churches.
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.
Christian theologians explore their faith within a particular community and tradition, though «keeping faith with tradition... is not at all being bound by the letter of the law; it is more a matter of the company you keep — or the books you reach for first — when you want to do your best thinking.»
The report «Doing Good Better» outlines the growth in community work and suggests faith based organisations make up more around a quarter of the entire third sector.