Sentences with phrase «through human faith»

Not exact matches

Leaders who are guided by faith, not fear, demonstrate through their actions, not mere words, what their core values are as a human being.

So while I agree with her that political life may help renew faith in human dignity and so make human rights believable, the politics of human rights is conducted through liberal language that is extremely partial, that leaves out at least half of the human experience.

I've been able to accommodate faith and science, at least to a degree by Paul's words about our flawed human understanding and seeing through a glass darkly..

Maybe have a little humility and admit you can't understand, rather than pretend you can demolish — in your mind — a human legacy that has endured through thousands of years and continues to this day to inspire and transform people from all walks of life and faiths.

With faith in your heart, you do not need to pursue proof or empirical evidence through human means which you will never find because God Is Spirit, thus, so much greater than mortal men which He created who have limited knowledge.

In his communication through creation, his Son and the Bible, he gave only enough evidence for those with faith to follow the deductions to truth about him, but yet without defying human freedom.

In its time until today, the bible and other faiths, Islam, hinduism, and the rest are right or correct in their times because it provided the religious needs of humans in their period.The provider of all of this God himself by allowing this to happen, Now through his will a new religion, panthrotheism is forthcoming, the debates between the atheists and the theists now is ongoing, the result which will take generations to resolve will be this new religion.

I have no issues with the Christian faith when viewed through the poetic lenses of the human story.

We recognize that some societies and cultures have unjustly limited women's full participation, but biblical, church, and secular history record countless women of vision and tenacious faith who, through prayer and perseverance, overcame limitations of every variety to influence the shaping of human history.

While the Church must always continue to develop its exposition of the Faith through theology and apologetics, it should by no means neglect the power of beauty to affect human thinking, feeling and judgement.

actually you do nt have to prove the many deities or Gods that they really exist, because they really had existed in their times, They are part of the evolutionary process for us humans to transcend to higher consciousness.To simplify the analogy, when we were young and we are in the lower grade school, we were taught simple subjects not advance literatures but simple stories even mythicals, The same with religion, thousands of years ago when there was no science yet, primitive people had a religion, of course man made faiths to conform with their state of mind or intellect.But later atfter thousands of years we evolve into a more educated people and so new concept of God again was presented to them, another man made concept, and this go on and on, until a few thiousand years ago.monotheism, Judaism, christianity, islam, buddhism, etc also evolved, But with the accelerated evolution, these faith again is threatend with obsolesencs because of of scientific developments and education.In panthroteistic faith, the future religion needs to conform to evolutionary process, This proves that God is always there guiding the change.And it his will that made this a reality in history since the begining of the universe 13 billion years ago, and this will continue to exist until He will completely fulfill His will to infinity, Thats PANTHROTHEISM, the futue, man made religion under His guidance through scientifiic evoluition after the Bi Bang

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

And religious faiths often inspire individuals and communities to transcend their limitations in acts of reconciliation and justice through human rights campaigns and acts of mercy.

after clarifying the validity of this evolving faith based on the material process, the big challenge now is for us humans a coresponding development in the spiritual aspect of our existence, though we are confident of His guidance through evolution, we with our limited insights and intellegence will be able to develop and come up with guide lines in our moral lives.

Through the two hemispheres of the human brain, each making distinctive contributions to human activity, a fresh way is provided for comprehending the traditional tension between faith and reason, ecstasy and ethics, eros and agape.

The only way that people learn about Jesus and learn that they need to have faith in order to get into heaven is if they learn about him through another human.

Nonetheless, according to Paul, Abraham wrestled with his doubts, discounted his own experience, rejected skepticism, and clung to the promise of God: «No apistia, no suspicion, made him waver Thus, Abraham becomes the prototype of the community of faith, which interprets all human experience through trust in God's word.

Moreover, Luther's own lived experience made it clear to him over and over again that even good theology is imperfect, a human attempt to describe and interpret what God reveals to and through faith in the daily living of it.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

It is his disclosure of God's love, standing by man through all tragedy and despair, to which we give our witness in the faith that death can not hold or destroy what Jesus was and what he brought into human existence.

This faith is rooted in a revelation that comes to us through the medium of human history.

Furthermore, the doctrinal structure of faith is much more than the «grammar of the Church's narrative»: it is the reality of communion with the Trinity through the life, death and Resurrection of Jesus Christ, the Son of God made Man and the centre of all human history.

That God's providential will for the world is not transparent but hidden from human sight requires that we walk by faith, that we struggle through the valley of doubt as well as the shadow of death.

I served as a chaplain for many years and understood that my role was not to represent one faith but to re-present through my presence the compassion of all faiths and no faiths — in other words, human kindness for humankind.

The relationship between the search for unity in faith and the engagement in the human struggle lies through an insight as old as Isaiah 42:6 — that God's people are called to be in the world as a covenantal sign of the yet - to - come unity and fulfillment of humankind.

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.»

Faith described primarily as a human phenomenon can give the impression that the purpose of education in the church is to lead people through stages of fFaith described primarily as a human phenomenon can give the impression that the purpose of education in the church is to lead people through stages of faithfaith.

Human groups more frequently express their faith through corporate forms other than the congregation.

The faith by which the church lives is centered in God who brings human beings to fulfillment through the fellowship of persons in a community of justice and reconciliation.

But as humans we must speak, and through the Word in Christ God spoke, so we continue in our idolatry because we have no other choice — we must speak and as people of faith we must speak about God.

Never since the days when rude minds, but minds aflame with the certainty of truth, laid seige to the proud and empty paganism of ancient Rome has there lain before mankind both the need, and the attainable prospect of one world civilisation, confirmed through one Faith from God, and under God, pacified in the unity of one brotherhood, one aim in human affairs, one common charity of end and purpose.

His destiny was bound up with that of the whole human race, though of course its universal significance can be realized only through encounter with the kerygma and the response of faith.

The faith in God is supremely acted out in worship; and for a Christian loyal to the Christian community that worship is of «God the Father,» manifested in what through the Self - Expression (and for us supremely in the event of Jesus Christ) God has done, is doing, and will do in the creation, and given response through the working of the Holy Spirit, enabling the world and humans within it to say their Amen to God's initiating activity.

Salvation through faith alone theology states that no human could ever be «good» enough to achieve Heaven on their own merits which makes Jesus» example questionable to say the least.

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

Indeed, it was precisely through the fact that he lived a fully human life that the powerful experiences which linked him with God in the faith of the Christians were possible.

Such intimations of the divine, whether in nature, in personal human intercourse, or elsewhere, can be unmistakably genuine, wonderfully vivid, and inestimably significant, but we are mistaken if we suppose that the God of Christian faith could be known through these alone.

It always includes: announcement of God's Kingdom and love through Jesus Christ, the offer of grace and forgiveness of sins, the invitation to repentance and faith in him, the summons to fellowship in God's church, the command to witness to God's saving words and deeds, the responsibility to participate in the struggle for justice and human dignity, the obligation to denounce all that hides human wholeness, and a commitment to risk life itself.

So it is here on the historical Jesus, as he is presented to me by the texts and encounters me as a person through historical reconstruction, that the decision of faith is made, not on the risen Christ as I would have liked him to be, or as, for example, he is accessible archetypally to all human beings as a symbol of the self.

Moreover, it is not a requirement of authentic Christian faith to hold that the Christ - event is the only way through which divine mystery is mediated to human consciousness, including that of Christians themselves.

This posture seeks through the praxis of faith to overcome seemingly insurmountable barriers between races, sexes, classes, rich and poor, oppressors and oppressed, humans and the natural world, Christian faith and other religions.

Now if humanity's transformation through relationship to Christ truly depends upon the human response of faith, then the expansion of the effects of God's redemptive presence in Christ will be processive in nature and have a time - space extension.

Salvation, the writer insists, came to the gentiles by grace through faith, not through human works, but as a gift from God.

The relation of love to the intellect proceeds from three assumption: first, that faith transcends rational categories through God's self - revelation in Christ; second, that intellectual understanding is necessary for the guidance of human life; and third, that both seek the same object in God's being and His revealed truth — namely, that it is through agape with its consequent repentance, humility, and understanding of human limits that the intellect can appropriately function.

The bottom line here is that the Republicans» fascination with an unfettered free market and their lack of faith in the government's ability to provide any benefits to our common life (except to assist business in making money) is no more consistent with Catholic teaching than the Democrats» emphasis on individual freedom in social questions and their faith in human perfectibility through government action.

In my Luther the familiar theological topics make an appearance: justification by grace through faith (which is linked with one of his favorite images, that of a «joyful exchange» of identities with Christ); the forgiveness of sins; the authority of the Word; the human as «sinner and at the same time justified.»

Instead revelation is what fully opens up for faith the horizon within which human consciousness is set free to pursue the truth through its various disciplinary approaches.

Again, if it be true that Evolution is rebounding on itself through the fact of human totalization, it must, becoming conscious, fasten passionately upon itself: which is to say that Man, to progress further, will need to be sustained by a powerful collective faith.

Christian faith believed in «God with us»: God not merely reflected through, but mediated in, a human life with all the limitations of genuine manhood; God incarnate and entering into the human condition, even to the point of suffering and death.

Or do we reach the true meaning of Biblical language by passing through a process of secularization that stills all human language about God, thereby allowing man to respond passively in faith to the full and final language of God?