This brief response takes up some of the most significant points made in the previous essays and those which look likely to be most productive of future research, including the relationship between πίστις and ἀγαπή, the role of loyalty in trust, the importance of faith in the risen or ascended Christ, the connections between πίστις and Paul's domestic, political and military language, and the roles of narrative and mythology in John's Gospel. It also discusses briefly how πίστις is treated in early non‐testamental texts, and how, in some respects, meanings and practices of πίστις evolve between the second century and the fifth.
The concepts of good faith and bad faith play a central role in many areas of private law and international law. Typically associated with honesty, loyalty, and fair dealing, good faith is said to supply the fundamental principle of every legal system, if not the foundation of all law. With limited exceptions, however, good faith and bad faith go unmentioned in constitutional cases brought by or against government institutions. This doctrinal deficit is especially striking given that the U.S. Constitution twice refers to faithfulness and that insinuations of bad faith pervade constitutional discourse. This Article investigates these points and their implications for constitutional law, theory, and politics. Good faith norms, the Article explains, are unevenly enforced throughout constitutional doctrine. Yet in spite of, and partly because of, their uneasy status within the courts, these norms perform a variety of rhetorical and regulative functions outside the courts. Moreover, different conceptions of constitutional bad faith have come to be associated with different constitutional actors; sorting out these conceptions helps to illuminate the architecture of constitutional debate. The Article further explores how sacralization of the Constitution pushes interpreters not only to insist on their own fidelity but also to see competing views as treacherous or deceitful. The overarching obligation to keep faith with the canonical text, in other words, contributes to a culture rife with suspicion of interpretive bad faith.
The concepts of good faith and bad faith play a central role in many areas of private law and international law. Typically associated with honesty, loyalty, and fair dealing, good faith is said to supply the fundamental principle of every legal system, if not the foundation of all law. With limited exceptions, however, good faith and bad faith go unmentioned in constitutional cases brought by or against government institutions. This doctrinal deficit is especially striking given that the U.S. Constitution twice refers to faithfulness and that insinuations of bad faith pervade constitutional discourse. This Article investigates these points and their implications for constitutional law, theory, and politics. Good faith norms, the Article explains, are unevenly enforced throughout constitutional doctrine. Yet in spite of, and partly because of, their uneasy status within the courts, these norms perform a variety of rhetorical and regulative functions outside the courts. Moreover, different conceptions of constitutional bad faith have come to be associated with different constitutional actors; sorting out these conceptions helps to illuminate the architecture of constitutional debate. The Article further explores how sacralization of the Constitution pushes interpreters not only to insist on their own fidelity but also to see competing views as treacherous or deceitful. The overarching obligation to keep faith with the canonical text, in other words, contributes to a culture rife with suspicion of interpretive bad faith.
Since the dawn of history, faith has provided a foundation from which social norms develop - an estimated 83.6 per cent of the world's population considers itself affiliated with a faith. This underscores the critical role that religious leaders can play in addressing humanitarian and development issues. There are two major roles that faith can play in this scenario- a) changing behaviours and mindsets and b) influencing policy and planning. Faith leaders not only enjoy a high level of influence amongst the general public, but usually also amongst policymakers and legislators. They often have a large following and their messages are actually listened and adhered too, often 'religiously', quite literally. Being community based, they are also amongst the 'first responders'. In addition, their spiritual messages also hold the strong power of healing in post-disaster trauma situations. Faith can thus be instrumental at all stages of humanitarian work- pre and post, as well as during the emergency.
This brief guides faith leaders interested in providing homeless services on their land, highlighting legal and operational considerations and community education and outreach. Faith-based organizations (FBOs) have been important social services providers throughout history. Today, they continue to play an important role with specific legal protections. Indeed, FBOs enjoy special legal protections for their religious practice, which may allow them to provide shelter even if otherwise prohibited by local law. Any FBO with the desire to address homelessness on its land should be able to do so, and this brief sets forth best practices based on successful case studies in Washington and Colorado. Among other recommendations, this brief recommends FBO hosts build partnerships with other organizations, be prepared to face opposition from neighbors and politicians by communicating effectively about homelessness, and make an effort not to exclude groups of homeless people who are often not welcome in shelters.
Compassion that drives the humanitarian service of Christian, faith-based agencies transcends process and policy through informed practices leading to positive and compassionate engagement bringing transformational change among people in calamity and unjust systems. This dissertation explores the transformative role that faithbased agencies need to play in contemporary humanitarianism in order to span the gap between procedure and mercy in action. Further, it is an examination of theological, historical and practical applications of compassion at work demonstrating God's unconditional love to all of humanity. Faith-based humanitarian agencies struggle to serve marginalized communities and people groups, but are pulled in different directions by stakeholders. Donors who are highly motivated toward proclamation, expect a strong Gospel message. Local communities desire significant inputs to bring visible and tangible change. Institutional donors expect clear goals and outputs that belie evidence-based results. Local governments may welcome faith-based agencies but forbid religious proclamation especially where Christianity is a minority religion. Faith-based agencies are held to the same standards which govern all humanitarian agencies, creating new and complex challenges to serving the poor as ambassadors of God's good will and love. Part One deals with the unique historical and contemporary context within which faith-based humanitarian agencies operate. The reality and complexity of structure and policy, and the demand to meet greater humanitarian needs creates an environment of scrutiny and competition to fund, staff, resource and implement larger and more complex interventions. These developments are examined and reviewed in the light of contemporary agencies that have developed along parallel paths yet compete for resources. Part Two reviews theological underpinnings of faith-based humanitarianism. Beginning with a biblical reflection on the design and concept of neighborliness and concludes with three case studies along the themes of Justice, Policy and Mission providing a framework for understanding practical applications of mercy in action. Content Reader: Kurt Fredrickson, PhD
The present paper sets itself the task of exploring the role of the declining faith in religion and the gradual erosion of unquestioning faith in the formation of modernism- an aspect to which hardly any attention has been paid at all. Discussing two texts- Kierkegaard's Fear and Trembling (1843)which preceded both Darwin and Marx and Sartre's play Men Without Shadows( 1944), it proceeds to analyze Fear and Trembling in some detail as we are allowed to have alook into Abraham's doubts and his wavering attitude towards his son, who he has been commanded to sacrifice alongside the whole moral question of obedience and transparency. Will God save his son or does He mean him to go along with the command? In Sartre's atheist and Communist world, the dilemma is repeated with an altogether different ending, The boy's ability to endure torture is doubted by his sister who resorts to the safer course of killing him. These are issues of faith, morality and trust, Both the texts are contextualized in different social and political conditions yet both struggle with the idea of faith and nonfaith over a span of nearly a century in entirely different worlds. In the background is Albert camus's concept of the absurd, which perhaps is a cause for obedience to a seemingly immoral command.
1 sheet ([1] p.) ; Verse - "Some tell of Affrick monsters, which of old". ; A satire, in verse, upon the Parliament. ; Imprint from Wing. ; Annotation on Thomason copy: "Aprill: 7. 1643". ; Reproduction of the original in the British Library.
Discourses on the role of religion in development have taken many forms in the last decade. Religion has moved from being a development taboo to a domain of analysis that is gathering attention in the global aid network. The purpose of this research paper is to theorize the role of religion in development practice through a study of faith based organizations. The paper is based on extensive literature review and placed within the theories of power, hegemony and space outlined by Foucault. It can be observed that the work of several FBOs is based on encompassment through symbolic practices and representational strategies largely on the basis of one faith. Through this research paper we therefore aim to develop an analytical framework of encompassment which observes the ways in which power and space are regulated through faith. Such a framework needs to be empirically studied and observed in the field and will give a new dimension to research in this domain.
Former military officers, Marsha Hansen (former US Naval officer) and Peter Huchthausen (retired Captain in the US Navy), the writers of Finding God in the shadows: Stories from the battlefield of life, take the reader on a profound journey of faith, leading to humble encounters with the divine. War undoubtedly always casts a dark and sinister shadow over all human planning and expectations, but the stories this book tells, stories of largely unknown men and women serving in the military, become gems in the hand of the reader. The stories of these men and women reflect the hope God's people find in Him, even in the most terrifying moments of pain and horror. ; Book review : Finding God in the shadows : stories from the battlefields of life / Marsha Hansen and Peter A. Huchthausen. ISBN : 978-0-8066-5326-6. Publisher : Augsburg Books,Minneapolis, 2008, pp. 180. ; http://www.hts.org.za ; hb2015
An exhibition of works by Tom Cardwell, with interventions by BA and MA students and artist James Hopkins at the Herbert Read Gallery, Canterbury. Tom Cardwell investigates the symbolic potential of objects to act as crossing points for successive layers of cultural and subcultural narrative. Societies have always produced decorative objects as a focus for veneration or expression of belief. Sourced variously from real artefacts such as suits of parade armour, ceremonial monstrances used in Catholic worship or the 'battle jackets' of heavy metal fans, these works transcribe or reinterpret such objects through the process of painting. Often a single item will contain multiple references, pointing to distinct image traditions that acquire new meaning with each cultural utterance. Thus the skull motif occurs variously as vanitas emblem, military insignia or heavy metal logo, each with different yet related meanings and subcultural associations. Other works combine apparently disparate references in a single image that places the components in imaginative dialogue with one another. This exhibition is conceived itself as an open process with multiple allusions. With this goal in mind, a selected group of students were invited to take part in the production of installation works through a series of workshops led by James Hopkins in the days previous to the opening. The resulting artefacts were included in the gallery space as active examples of cultural investment today.
[p. 4] ; column 4 ; 8 ¾ col. in. ; A letter from Brigham Young concerning some of the basic beliefs of Mormonism, e. g. baptism, confirmation, and church government. He also describes the settlements and agriculture of Utah. From the St. Louis Republican.
This essay explores commonalities in the faith and political spirituality of Dag Hammarskjöld (1905-1961) and Beyers Naudé (1915-2004) on occasion of the hundredth birthday of "Oom Bey",as Beyers Naudé was called by those who knew him well. It presents the theology of Naudé and the spiritual dimensions of Hammarskjöld in the context of political engagement taking forms of empathy and commitment towards social justice and respect for otherness. Using their statements, it shows the parallels in their thinking, which understood faith as politics and, at the same time, politics as a matterof faith. Thereby, this essay suggests that, despite their different roles as pastor in South Africa and as Secretary General of the United Nations (UN) during the times of decolonization on the African continent respectively, both converged to a large extent in the values motivating their active roles played also in the political arena of their times.
The Grand County Faith Based Coalition began in April, 2017 as an interfaith group of churches. It grew under the leadership of Pastor Dick Pacheco until his death in December, 2021 to include a wide range of groups of believers in God. These included non-profits, government and school officials, health workers and other interested citizens as well as church leaders and members. Past and current participants and partners are listed in Attachment 1.The new coordinator, Pastor Nathan James, plans to continue with the broad outreach.
"Composed of a series of articles which have appeared from time to time, within the past seven years, in the Freethought Magazine of Chicago"--Introd. ; Subtitle: Illustrating conflicts between credulity and vitalized thought, superstition and realism, traditon and verity, dogma and reason, bigotry and tolerance, ecclesiastical error and manifest truth, theology and rationalism, miracle and immutable law, pious ignorance and secular intelligence, hypocrisy and sincerity, theocracy and democracy. ; Mode of access: Internet.
