To recognize this is to understand why the self -
understanding of faith necessarily has properly moral implications.
Not exact matches
For Newman there is always the possibility that what may appear innovative doctrines are in fact implicit in the total
understanding of the
faith, and yet not
necessarily subject to some logical deduction.
Although theology must certainly do its own anthropological reflection and can not rely on any
of these resources without criticism, all
of them are directly relevant to its task if it is both to explicate and to validate the
understanding of the structure
of the self that
faith and justice
necessarily imply.
Such
faith is genuine only when I
understand myself here and now existentially to be the creature
of God, though it need not
necessarily take the form
of knowledge consciously acquired as the result
of reflection.
Over the past 25 years or so, we've seen the emergence
of a new (or newly restored, some would say) legal and cultural
understanding of religion, driven in part by the insight that for many believers, religious
faith isn't a private «hobby» that can be relegated to the home and church; rather, religious belief and identity are integral parts
of a person,
necessarily and appropriately informing public roles and the public sphere.