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¶ … faith without works is dead. I don't know that I would necessarily go that far in my opinions, but I do feel very strongly that people who build and cultivate their faith have a desire to show that faith to others. One of the best ways they can do that is through providing service to others and teaching them about faith -- why it's important, what it can do for them, and what it can do for the people whose lives they will touch in the future. If there's no education behind the faith, it becomes hard for it to continue to grow. Learning is important for many aspects of life, and learning about faith should be part of that. How can we teach others about our faith if we don't have the knowledge we need to discuss our beliefs?
Service-learning is, I believe, vital for people of faith who want to not only learn more to help themselves but also who want to help others. Communities are often buoyed up by people who come along at the right time, reminding them that they are strong and that there is a plan for their lives. Those who spread that message are touched by it, as well, and their faith is increased because they chose to speak it out over those who were in the greatest need. This often happens after a tragedy, but people of faith shouldn't wait until something terrible has happened in order to start proclaiming the value in praise and belief.
The work that is done by people who are involved with service-learning also teaches by example, and that can help to strengthen the mind and the spirit. Doing good works and learning from them increases faith in the doer and the people for which the work is done. That also helps to foster a stronger sense of community than would otherwise be seen. Learning in a sterile environment has value, but not as much as being out in the world they'll be serving when the book-learning is done. When someone moves forward in faith and uses service-learning to gain knowledge, they find that the learning is an ongoing process which is never fully completed.
Faith and Reason Paper Introduction Faith starts in the mind and moves to the will. Aquinas is one of the most well-known scholastics to make that argument.[footnoteRef:2] The mind must consent to the truths of the faith and the heart and mind must then act in unison to bear that faith out in one’s life. This is why the scholastics argued that faith rested on reason—for people are rational beings and need
In the London Baptist Confession of Faith of 1644, we see a confession of faith statement that is much closer to that of what modern day Baptists would find familiar. With the coming and continuance of the English Civil War, Baptists saw the need and took the opportunity to write down their own statement of faith. The document was written and signed by seven separate congregations that collaborated to write
Defining the Christian Faith Introduction When defining the Christian Faith, one must focus on three aspects of that faith: 1) the cognitive, 2) the relational, and 3) the behavioral. The Christian Faith is based upon a cognitive process—i.e., a determination in the mind to accept the doctrines of the Christian Church, which primarily teach that Jesus Christ is God and that the salvation comes by way of Christ and His Church. Next,
Christian Faith If a person is a devout Christian, who practices his faith in all aspects of his life, how does his belief -- his doctrine -- allow him to interact in the secular world of business? I plan a career in business and I do not expect to be preaching to others at work or to become an evangelist or a missionary, and yet I hope to be a
Dead Man Walking-MLA DEAD MAN WALKING Capital punishment, also known as the death penalty, is a controversial subject in modern day America. Should criminals be put to death for their crimes? Or should punishments be limited to prison terms? Americans lineup on both sides of the issue with some States favoring executions and others banning the practice. Tim Robbins's Dead Man Walking is a film which delved into this subject through the
Dead Sea Scrolls According to Michael Baigent and Richard Leigh, the Dead Sea Scrolls, since their discovery in the Judaean desert and their arrival at the various institutions that retain them today, have created "a contradiction. . . between the Jesus of history and the Christ of faith" and have indicated "how explosive a non-partisan examination of the scrolls might be for the whole of Christian theological tradition" (xii). With this in