Sentences with phrase «new communities of faith»

Does the Old Testament conform to a genre that has been externally imposed by coercive readers and hard misreadings, or is its genre a reflection of the will of communities that produced it, assented to its ongoing word of address and handed it over to new communities of faith of which we are one?

3:2 - 3), but he is determined that this error not be repeated in the interpretative practices of the new community of faith constituted by the trust of Jesus.

Not exact matches

This new mutuality is one that allows each community to maintain its own faith integrity in relationship with God, with the members of its own covenant, with the members of the most proximate religion (which I hold is, for Jews, Christianity), and with the world beyond.

From Agnostic to Islam and I have seen examples in the past... so my humble request to you is not to stop... keep learning or studying the new stuffs... an advice to you when you decide to study or learn about Islam — do not point to the people who does wrong things as wrong doing people are there in everywhere regardless of faith, but look into the scripture and go to someone who has knowledge if you have any question that bothers you but make sure that person is well educated to his community... i ask The Almighty God to open your heart...

On top of testing their faith, the plant has also been a steep learning curve for the couple — settling their young children into a new city, forming a fledgling church community and learning how to lead together.

Contemplative communities, during the Year of Faith, should pray specifically for the renewal of the faith among the People of God and for a new impulse for its transmission to the yFaith, should pray specifically for the renewal of the faith among the People of God and for a new impulse for its transmission to the yfaith among the People of God and for a new impulse for its transmission to the young.

Women's stories serve not only as the testing ground for new theological proposals, but also as material for building new theological traditions that revitalize the entire community of faith.

And we can conceptualize how new communication patterns and technologies can help us link with one another and build communities of faith.

When we release our grip of unforgiveness on those who have failed us, we are free to let God meet those needs in new and healthy ways — through our relationship with Him, through friendships and through our own communities of faith.

Earlier we had occasion to note the relationship between Jewish faith as portrayed for us in the Old Testament and the Christian event which is the subject matter of the New Testament; and how it was indeed inevitable and right that the primitive Christian community should see their Lord and apprehend his significance for men, against the background of the whole history of the people into whom humanly speaking he was born.

Peter L. Berger, The Sacred Canopy; Peter L. Berger, A Rumor of Angels: Modern Society and the Rediscovering of the Supernatural (Garden City, N.Y.: Doubleday & Co., 1969); Mircea Eliade, Myths, Dreams and Mysteries: The Encounter Between Contemporary Faiths and Archaic Reality (London: Harvill Press, 1960), 19; Clifford Geertz, The Interpretation of Cultures, 107; Wade Clark Roof, Community and Commitment, 156; Philip E. Slater, Microcosm: Structural, Pschological and Religious Evolution in Groups (New York: John Wiley & Sons, 1966).

After serving on the pastoral staff of one of the most progressive evangelical churches in the country, Brian and his wife Carrie took a big step of faith and returned to Dayton to launch The Mission — a new community of Christ - followers committed to loving God and loving people.

(4) Call new communication and collaborative theories help Churches become vital communities, to Teammate an apparent diminution of faith in some modern societies?

One of the most common dilemmas these readers say they face is trying to navigate their doubts, questions, and new ideas in the context of their current faith communities.

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.

Even if the faith I appropriate were somehow brand new, never before conceived, the product of no apparent community save my own internal dialogue with myself, if I really believed it to be true I would perforce share it with others; and thus, whether I directly willed it or not, a new community would be created around it.

In this community I had come to a new commitment and understanding of the Christian 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).

But those who in faith participate in the community established by the atoning action of Jesus experience the Spirit creating a new body for its expression in the world.

Christian faith is conceived as a new covenant, which moulds all the theology, ethics and organization of the community.

The expressions and ideas In the Odes clearly show that they belong to a period prior to any systematic development of Christian doctrine and practice and they were the first attempt by a Christian community to express its new found faith.

Royce now interprets Christianity as the faith that the moral burden of past wrong has been so dealt with in the history of Jesus recorded in the New Testament that the way is re-opened to unlimited creative growth for the human community.

People of different faiths have specific and distinctive contributions to make to the new community, provided they are given space for their own integrity and identity.

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.

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.»

The Somali government announced on December 22 that Christmas and New Year's celebrations were banned, since they «could damage the faith of the Muslim community,» reported Morning Star News.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

My new online friend Gurdur (he's been commenting lately on nakedpastor), has started an outreach blogfest, an attempt to provide a place of cooperation and community where we can celebrate our common humanity, whether we belong to a faith group or not.

I was infant - baptized in the Anglican communion, came to faith in the Baptist church, got baptized again, switched to Pentecostal, «got the Spirit», drifted into Interdenominational, stopped going, joined a New Testamentish house - church style of community, changed to Presbyterian, received spiritual direction in the Roman Catholic church, and am presently a Vineyard pastor.

He is one of the founders of The Simple Way, a «new monastic» Christian community in Philadelphia, USA, that promotes radical faith in Christ and radical engagement with the global poor through principles of peacemaking, communal living and hospitality in «the abandoned places of empire».

American Christians, Muslims and those of other faiths are divided over what to do about a proposed Islamic community center near ground zero in New York, a new poll shoNew York, a new poll shonew poll shows.

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.

The successful experience of the State of New York with such a law in which hundreds of cases have been adjusted satisfactorily even without recourse to the courts encourages us to believe that the difficulties are not nearly so great as some feared or wanted us to believe.42 It is true that one can easily put too much faith in sheer legislation which may be rendered futile if it is not supported in the community consciousness.

They were wed in St. Edwards church, the formerly abandoned cathedral into which homeless families relocated in 1995, launching the beginning of the Simple Way community and a new phase of faith - based justice making.

The New Testament starts with personalities as in themselves supremely valuable, and conceives the «beloved community» in terms of their free cooperation and the social hope of the kingdom of God the crowning evidence of their faith and loyalty.

That conviction is part of what led him to found Haven, a New York - based organization for actors in the entertainment industry who also want a faith community.

This pastor was thrilled at the «health» of his church, and the «revival» that God was bringing in response to years of prayer, but really, not a single new person in the community had come to faith in Jesus.

Such theology of nescience scandalises and shakes the faith of many in the Church, subverting the renewal of devotion fostered in new communities and movements.

Furthermore the recent World Youth Day provided a great example of many young people well formed in their faith, especially by new communities and movements.

Questions about the transmission of faith from one generation to another were surely a part of New Testament discussions about membership requirements in a Christian community.

They became middlemen in a most profitable trade which attracted ever greater numbers for commerce and the propagation of their faith, and as the new traders came to China many Muslim communities were established in the southeast and northwest parts of the country.

For this reason the kind of new life which Christians claim through faith in the risen Christ is essential to the actual advancement of community and to the creation of the religious outlook which underlies it.

There is an essential difference between a faith which recognizes responsibility for the universal human community but does not seek to dominate it, and master race theories such as Nazism, or the interesting new Japanese version of Nichiren Buddhism known as Sokka Gakkai (Value - Creating Society).

He also traces the history of Islam among African - Americans by tying together such key developments as the formation of black fraternal lodges in the 18th and 19th centuries; Noble Drew Ali's 1913 organization of the Moorish Science Temple in Newark, New Jersey; the growth of various Islamic missionary and revivalist movements beginning in the 19th and continuing throughout the 20th centuries; and the conversion to Islam of be-bop jazz musicians who helped raise the faith's profile in the African - American community.

Can new communication and collaborative theories help churches become vital communities, to reanimate an apparent diminution of faith in some modem societies?

Evelyn Eaton Whitehead and James D. Whitehead, Community of Faith: Models and Strategies for Developing Christian Communities (New York: Seabury Press, 1982), 21, 32.

Each generation of Israelites grew the vision of the Messiah through the promptings of a newer and nobler vision by God in the heart of priest and prophet, and in the experienced faith and worship of the whole Jewish community.

Don S. Browning, The Moral Context of Pastoral Care (Philadelphia: Westminster Press, 1976); Thomas Downs, The Parish as Learning Community: Modeling for Parish and Adult Growth (New York: Paulist Press, 1979); Thomas H. Groome, Christian Religious Education: Sharing Our Story and Our Vision (New York: Harper & Row, 1980); C. Ellis Nelson, Where Faith Begins (Richmond: John Knox Press, 1967); John H. Westerhoff, Will Our Children Have Faith?

Another issue highlighted is that regarding conversion of a person and the formation of a new faith community.

most Christian Dalits were deeply aware that much of their plight as people of «untouchable» origin has continued inspite of accepting the Christian faith and much of their expectations in new community (church) have remained unfulfilled.