Discuss how components of this support group format could be adapted to meet the needs of practitioners
of other faith traditions.
This is not a specifically Catholic message; it engages
those of other faith traditions as well.
Not exact matches
Universal to all
faith traditions is the call to safeguard our personal health and the health
of others as a moral obligation.
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.
Any
other practice breaks the unity
of the church, and the lack
of water baptism is actually a
tradition of omission, thus not showing a greater understanding
of faith, but rather a lack
of reverence for the will and intention
of Jesus himself.
The Guardian: Prejudices about Islam will be shaken by this show The hajj, subject
of a new exhibition at the British Museum, shows that a respect for
other faiths is central to Muslim
tradition.
Should we say, as some inclusivists do, that it is because
of Christ's saving mystery, offered to all, that salvation is available to the Hindu, for example, in the sincere practice
of his or her
faith — that in Christ salvation is mediated to Christians through the church and to non-Christians through
other traditions of faith?
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.
Over the past decade, more Christians have been admitted to the US as refugees than those
of any
other religious
tradition, including many persecuted because
of their
faith from countries like Iraq and Burma.
Yet such theological thinking must be undertaken in full awareness that theologians and thinkers
of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context
of their own
traditions of faith.
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.
Upon the basis
of Paul's teaching, taken alone, Christianity might possibly have foundered a century later in the rising sea
of Gnosticism; possessing Mark's compilation
of the historic
traditions, later amplified by the
other evangelists, the church held true to its course, steering with firm, unslackened grip upon the historic origins
of its
faith.
Thirdly, just as Christian scriptures are the gift
of the Word
of God offered by the Christian community as a record
of its
faith, so
other scriptures can be considered also as a gift
of the Word
of God offered to Christians by members
of other religious
traditions.
Sometimes this has meant that various historic Christian
traditions have affirmed the legitimacy
of each
other's differences in articulating the
faith.
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.
I hope that thousands
of conversations will break out between those in the Word
of Faith movement and those within
other traditions.
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?
After a few years
of wilderness wandering (you should expect that, by the way — look for the manna; look for the water from rock), I found myself in the Episcopal Church, which is no less riddled with conflict and shortcomings than any
other Christian
tradition, but which introduced me to the sacraments that have managed to sustain my ever - complicated, ever - faltering
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.
Having recognized the values
of other traditions, they regard the position to which they are drawn as outside
of faith.
They suggest that the same eternal principle may be recognized in
other great spiritual teachers such as the Buddha and Lord Krishna, and that too exclusive a focus on Jesus is liable to ignore the evidence
of God's presence in the
other great
faith traditions of the world.
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.
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.
On the
other hand, it's clear that there can be no religious
faith without a sense
of tradition.
Knowing that tenure would be limited, Protestant seminaries, for example, might feel freer to hire Protestants from different
traditions, Catholics or scholars
of other faiths.
At a meeting
of the National Council
of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders
of all
faiths that from now on they would not resort to conversions because the social logic
of conversions is not valid now», that the promise
of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like
others of the prophetic
tradition has been a failure.
In public education, then, the initial aim
of instruction in the religious heritage is to help adherents
of each
tradition — Christians, Jews, Muslims, Ethical Culturists, Religious Naturalists, and all the
others — to realize to the full the resources for the embodiment
of religious
faith available in their
tradition at its best.
As a Protestant who believes that this process
of self - criticism, both personal and corporate, is an expression
of faith and that every attempt to absolutize any given form
of the
tradition is idolatrous, one question I ask
of other religious communities is whether they encourage this questioning and critical spirit.
Other religious
traditions, generally speaking, with the exception
of the Jewish
faith which is the background
of specifically Christian
faith, do not seem to have this necessity
of corporate worship as part
of their very existence.
It is dualistic, setting the complementary opposites
of Grace & nature, Bible and
Tradition,
faith and reason, and Grace and
faith in radical opposition to each
other so that, becoming «spiritual» requires us to despise our own humanity — a humanity that God merely loved; but assumed in the Mystery
of the Incarnation.
An important part
of such development is to participate in the great historic
faiths and in contemporary religious
traditions other than one's own.
I am a rag - tag Christian myself, I borrow heavily from
other traditions than my own, I learn and appreciate and welcome many expressions
of faith, and Brian McLaren writes about the big gorgeous wide - open tent
of Christian spirituality, and how we can cross these boundaries and false demarcations boldly, with grace.
Despite a long
tradition of acknowledging conscience, the failure
of recent equality and
other legislation to make room for conscience and the observance
of faith at the work place and elsewhere is yet another feature
of an attempted totalitarianism.
Consequently, I hold that if one is to continue to affirm with the Christian
tradition that
faith in God is both indispensable and reasonable, it is incumbent on him to show that such
faith may be explicated in
other terms than those
of classical Christian theism.
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
On the
other hand, I do not think that trust in the reliability
of the
tradition should be identified with fiducial
faith.
Utilizing various theologians, as well as
other traditions, Trotter presents a strong case for hope as a critical aspect
of Christian
faith which has too often been relegated to obscurity or simply neglected.
And I have found, even from my friends
of other faiths (
of which I have a few), that people appreciate
others who genuinely believe their
traditions are more than an amalgamation
of pieces
of other faiths discarded down the highway
of human history.
6:30) On the
other hand the word «
faith» does not mean for him, as later for Paul and John, the obedience
of men under God's redeeming revelation, though this use
of the term also enters occasionally into the gospel
tradition.
In the early Church, which thought
of itself as a communio
of sister Churches, the vital bonds between these Churches were manifested in mutual exchanges or, in
other words, in dialogue with one another and in the reception
of traditions or confessions
of faith which each then made its own.
Regardless
of a
faith's sacramental peculiarities it is still possible to recognize some overlapping with
other traditions on the question
of what needs to be done in our world today.
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.
If I were born into a
faith organization that was a solid socialist oligarchy having fair flat tax, budget surpluses, welfare without shame, culturally sensitve worldwide outreach, and promise to rule over a planet
of my own, I would find sticking around to be a good bet, and all the myths to be no more bizarre than those found in
other faith traditions.
By an opaque concept
of revelation, 1 mean that familiar amalgamation
of three levels
of language in one form
of traditional teaching about revelation: first, the level
of the confession
of faith where the lex credendi is not separated from the lex orandi; second, the level
of ecclesial dogma where a historic community interprets for itself and for
others the understanding
of faith specific to its
tradition; and third, the body
of doctrines imposed by the magisterium as the rule
of orthodoxy.
For Catholics and, I suspect, most
other Christians,
faith does not rest on historical research but on the word
of God authoritatively proclaimed by Scripture and
tradition.
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.
Obviously, the Thomistic
tradition takes
other forms, and what I have said is not a basis for indicating the failure
of all
of these to meet the needs
of faith.
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.
True, I did write about the beauty
of Reformed
tradition which I love with the same passion that I would write about the beauty
of my wife; and, while that analogy is not perfect (I would not extol my wife's virtues as a means
of encouraging
others to marry her, while I do extol the virtues
of the Reformed
faith with proselytizing intent), I hope it explains my zeal.
On the
other hand, to celebrate the integrity
of the
tradition, its documents and declarations, to give impetus to the continued reflection
of the church on issues
of contemporary meaning and value, is to experience the renewing power
of being a part
of a community
of faith,
of having an identity which transcends the anomic character
of «doing your own thing» and going it alone.