Sentences with phrase «of any particular faith tradition»

still, while I am no longer Christian (or of any particular faith tradition), I truly enjoy reading your blog and cartoons.

Not exact matches

Better yet, prove that your particular brand of Christianity is the true faith of Christians without using the Bible as your source since most Christian faith traditions use the same exact Bible.

Further, they are already aware of «disagreement about some theological matters» and the CCCU schools are committed to «certain essentials of the faith once for all delivered to the saints» simultaneously adhering to particular theological postures in one's particular school and its theological 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.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

Although the Church has preserved a tradition as a patron of the arts for more than a millennium, and the great mediaeval cathedrals in particular have portrayed Christianity through their paintings, sculptures, and perhaps especially their windows, Catholic teachers are now refocusing on literary, cultural and artistic beauty as a conscious resource for the transmission of the faith.

Although Eriugena himself is a marginal figure, he is the inheritor of an interesting and far from marginal tradition in the Church's theology, which is of particular interest to those involved in the Faith Movement.

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

Such are the Wahhabi teachings concerning the fundamentals of the faith, but concerning the consequences, the particular requirements of religion, they follow the orthodox teachings of the school of Hanbali, which follows the Qur» an and the Hadith (Tradition), and refuses deduction — although they do not forbid the code of practices of any of the other Imams.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

It is safe to make any commentary on Christianity one would like to, at least safe in terms of the law of the U.S., and certainly this is the faith tradition with which this particular cartoonist has the greatest amount of direct experience.

There are, in each case, courses of action or attitudes that are considered, according to basic religious principles, or according to tradition or custom within a community of faith, as very specifically not in harmony or actually contrary to the spirit of the particular cult group.

Unlike systematics, it abstracts itself from faith commitment, and is «principally concerned to show the adequacy or inadequacy of the truth - claims, usually the cognitive claims, of a particular religious tradition» (AnIm 57 - 58).

It is also important to recognize that the real meaning and ground of the resurrection faith in the primitive church was not particular items in the tradition nor particular views as to how Christ's victory over death was accomplished.

We in the liberal churches must rediscover our own particular traditions and celebrate them as authentic expressions of Christian faith.

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.»

On the other hand, so - called «Christians» have certainly gone out of their way to try to prevent believers of other religious traditions from practicing their faith — by trying to impose their particular brands of «Christianity» onto all others under the law.

The particular value of this approach for a Christian theology of religions is that it recognizes truth in the convictions of these other traditions in the terms concretely stated arid believed by those within those traditions, and it recognizes their status as true alternatives to Christian faith.

Moreover, because religions are distinctive historical developments, a central task for theology within each particular tradition is the assessment of how well any theological claim coheres with the normative witness to faith of that unique tradition.

This distinction is significant because, although the Blaine Amendments appear to stem from prejudice against Catholic immigrants, none of the amendments actually mention the Catholic faith or any tradition or denomination in particular.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

PC & CC's multidisciplinary and interfaith counselors, some of whom are ordained, are able to offer effective counseling whether one is from a particular faith tradition or not.