Sentences with phrase «radical faith in»

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».

He did not know how to go on as a Jew until he met such Christians as Roy Eckhardt and Paul van Buren, who modeled for him both radical faith in God and critical fidelity to tradition.

Not exact matches

The Catholic faith is meant, of course, but, more obviously, faith in the scenario of an ever more progressive church in which he and his bold band are the vanguard of inevitable and radical change.

The polarization is so deep that when, in 1996, the late Chicago Cardinal Joseph Bernardin founded the Catholic Common Ground Initiative as a means of addressing division in the church, he was criticized by some liberal Catholics who thought that the project was not radical enough and by some of his brother cardinals who believed that it jeopardized the essential truths of the faith.

But it is becoming increasingly clear that they were inspired by faith in a radical Islamist ideology.

During Lent, radical Muslims handed out large numbers of Qur «ans on street corners and announced plans to distribute 25 million German - language copies of their holy book in order to win Germans to their faith.

It occurred to me that if my faith managed to survive all of these doubts then this radical rabbi, this God in sandals, would require more from me than ever before.

In a fractured and mobile and hyper customized and individualized globalized world, intentional community — plain old church — feels like a radical act of faith and sometimes like a spiritual discipline.

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.

Most radical theology in our time seems to be moving toward a fully secular theology — toward a virtual identification of faith and culture.

Christ became flesh to remain flesh, to become a living symbol for the man of radical faith living in the time of the death of God.

In the original formulations of both Buddhism and Christianity he sees a radical distinction between faith and philosophy.

Despite the efforts of the Modern Church People's Union and «Sea of Faith» conferences and other theologically radical groups, many questioning followers of Jesus have drifted away from church life, or at least from participation in the church's decision - making forums, thus allowing undue influence to more traditional positions.

While it is true that the event of the Crucifixion, or the movement of the universal process of atonement, reveals the self - estrangement of God, a polarity manifesting itself in the yawning chasm between the Father and the Son, a consistent and radical form of faith must never fall into a nondialectical dualism by wholly isolating the alien God and the incarnate Word.

Inevitably, the orthodox expressions of Christianity abandoned an eschatological ground, and no doubt the radical Christian's recovery of an apocalyptic faith and vision was in part occasioned by his own estrangement from the dominant and established forms of the Christian tradition.

Remarkably enough, these words have no clear analogue in the New Testament, but the radical Christian joins the greatest reformers of the Christian faith in discovering that the forgiveness of sin culminates in an abolition of the memory of sin.

Second, this diminishment of the Wholly Other who has been revealed to us, this recourse to violence and to political and economic methods to express Christianity, is an admission that faith in the possibility of God's radical intervention, faith in the Holy Spirit, has been lost.

Through my own pastoral experiences I have come to see that neo-orthodoxy — with all its emphasis on realism in theology, on the kerygma of the Bible, on the sinfulness of personal and corporate life, on the radical nature of the new life, and so forth — is hesitant and weak in calling persons to a positive faith.

But in some parts of the world the faith that you and I share is radical and criminal and could land you in jail or worse — cost you your life.

Obviously, God intervenes radically only in response to a radical attitude on the part of the believer — radical not in regard to political means but in regard to faith; and the believer who is radical in his faith has rejected all means other than those of faith.

The radical Christian repudiates the Christian dogma of the resurrection of Christ and his ascension into a celestial and transcendent realm because radical faith revolves about a participation in the Christ who is fully and totally present to us.

I have called this the coup de culture, in which Judeo / Christian moral philosphy (which is different from religious faith), the once generally accepted value system of the West is being supplanted by a (roughly) utilitarian / hedonistic (not in the sensual sense) / scientism - radical environmentalism view of life.

A revealing light can now be cast upon the problem of the distinctive meaning of an apocalyptic faith by comparing that faith — particularly as it is present in the radical Christian — with the higher religious expressions of mysticism.

Just as the apocalyptic New Aeon of primitive Christianity appears only in the context of the seeming triumph of the Old Aeon of darkness, a total act of faith in Christ demands a dialectical movement occasioned by the presence of the radical profane.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

But an apocalyptic and radical form of the Christian faith celebrates a cosmic and historical movement of the Godhead that culminates in the death of God himself.

Despite its great relevance to our situation, the faith of the radical Christian continues to remain largely unknown, and this is so both because that faith has never been able to speak in the established categories of Western thought and theology and because it has so seldom been given a visionary expression (or, at least, the theologian has not been able to understand the radical vision, or even perhaps to identify its presence).

This is the great challenge to those of us who remain members of the affluent society, those of us who are unable or unwilling to make the sacrifices or the great change in lifestyle of the radical response: are we able to be serious about our faith?

A recognition that the Christian God is a creation of Christian history — of the coming together of Word and history in a particular time and space — can lead to an openness of faith to a new and radical epiphany of the Word in a future beyond the history of Christendom.

There continues to be much to learn from Kierkegaard, a man who not only arrived at a radical and dialectical understanding of faith, but who did so in the context of the advent of a world that is totally profane.

For all his radical Protestant insistence on the nonsacramental encounter with God in the lonely leap of faith, Kierkegaard served to confirm Percy's Catholic humanism.

They must not be established as authoritative ends (or idols) in themselves, but must always be judged by their usefulness in pointing the believer back to that moment of radical faith.

There is a way of reading Barth that leads to a radical separation of faith from the world, so that the world, in all of its secularity, can be affirmed just as it is, without trying to impose a thick theological framework on it.

Although the formulation of the question was not always precise, the everyday experience of black suffering, arising from black people's encounter with the sociopolitical structures controlled by whites, created in my consciousness a radical conflict between the claims of faith on the one hand and the reality of the world on the other.

At the same time, Wills says surprisingly little about the underpinnings of mistrust of a powerful state that lie in the faith many Americans have long had in the virtues of competitive markets free of government interference — a faith conjoining odd fellows like radical Jacksonians and contemporary cybercapitalists.

Posting a website doesn't make your diatribe anymore truthful... you are an evangelical atheist troll who hangs out on the religion blog and attacks all people of faith... I'm not saying this as an insult but just a statement of fact... it's what you do but it doesn't have to be this way... I think you know enough to know that your way ends in an eternity of anguish... attack me now to save face but please open your hardened heart and take your own journey to find God... ignore the radical wingnuts because this is your own journey.

Radical Christians will say anything is persecution that disagrees with absolutism in terms of faith.

These goals are so awesome in scope, so radical in what they propose, that any adherent to Judaism could easily be left paralyzed into inaction at just pondering the aims of their faith.

Back in the «70s, when evangelicals were debating Reformed - versus - Anabaptist perspectives on faith and politics, I participated in a forum in which a self - proclaimed «radical Christian» urged all of us to «stand over against everything this American political system stands for.»

In The Descent into Hell (Lippincott, 1970) Altizer has attempted a systematic theological exploration of the radical and apocalyptic faith of Jesus and Paul, and has done so with the conviction that this has not yet been attempted by Christian theology and that a decisive key to this endeavor lies ready to hand in the world of Mahayana BuddhisIn The Descent into Hell (Lippincott, 1970) Altizer has attempted a systematic theological exploration of the radical and apocalyptic faith of Jesus and Paul, and has done so with the conviction that this has not yet been attempted by Christian theology and that a decisive key to this endeavor lies ready to hand in the world of Mahayana Buddhisin the world of Mahayana Buddhism.

In this final state a radical commitment to pluralism relativizes all particular faith stances so that none is excluded.

If it does not stay at that point, merely marking time, and if on the other hand there does not occur a radical change in the despairer so that he gets on the right path to faith, then such despair will either potentiate itself to a higher form and continue to be introversion, or it breaks through to the outside and demolishes the outward disguise under which the despairing man has been living in his incognito.

I am convinced that until and unless the modern theologians who are calling for a «radical» reconstruction of Christianity recognize this, they will fail us utterly in our need to see Christian faith afresh.

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.

Only as we rethink the radical nature of Christian community and reform our institutions so that they might faithfully strive to transmit their cumulative tradition through ritual and life, to nurture and convert persons to Christian faith through common experience and interaction, and to prepare and motivate persons for individual and corporate action in society can true Christian education emerge.

But at the heart of our Christian faith is a more radical, even scandalous, trust that God — in God's self — also suffers with us.

Needed is a foundation for uniting a radical understanding of God's action in history with radical individual and corporate discipleship in the world — namely, reflection which results from depth experience, the spiritual life, the interiorization of faith through meditation, prayer and corporate worship.

Third, in spite of the dark nature of the topics he covered — war, depression, racism, and genocide — Gilbert's works always retain a spirit of hope, a faith in humanity's ability to survive, and even overcome, the depths of radical evil.

The role of Jesus in God's historical - eschatological dealings with the world remains a point of radical difference between the two faiths.

Rosemary Ruether put it nicely in The Radical Kingdom (Harper & Row, 1970): «What matters is that human faith not mutilate any of the dimensions of [humanity] that have been won through faith in God, and that faith in the transcendent God not mutilate faith in the human task.»