Many helped me to prepare. And for all these people, I am very grateful: Isabella, Darrell, Father Ken, the wonderful members of my Bible study group and of the choir and my special friend and sponsor, Betty. Never, have I felt any more close to these members of my faith family than I did this day. I have tried to practice my faith with reverence and meaning for all these years and, Yet, my Confirmation meant something very special and thrilling to me. I thank God for His Grace and will try to live more fully each day in His Love. And I pray each day for opportunities to learn more about my faith in all it's facets.
But although this metastable concept of "transcendence-facticity" is one of the most basic instruments of bad faith, it is not the only one of its kind. We can equally well use another kind of duplicity derived from human reality which we will express roughly by saying that its being-for-itself implies complementarily a being-for-others. Upon any one of my conducts it is always possible to converge two looks, mine and that of the Other. The conduct will not present exactly the same structure in each case. But as we shall see later, as each look perceives it, there is between these two aspects of my being, no difference between appearance and being—as if I were to my self the truth of myself and as if the Other possessed only a deformed image of me. The equal dignity of being, possessed by my being-for-others and by my being-for-myself permits a perpetually disintegrating synthesis and a perpetual game of escape from the for-itself to the for-others and from the for-others to the for-itself. We have seen also the use which our young lady made of our being-in-the-midst-of-the-world—ie. of our inert presence as a passive object among other objects—in order to relieve herself suddenly from the functions of her being-in-the-world—that is, from the being which causes there to be a world by projecting itself beyond the world toward its own possibilities. Let us note finally the confusing syntheses which play on the nihilating ambiguity of these temporal ekstases, affirming at once that I am what I have been (the man who deliberately arrests himself at one period in his life and refuses to take into consideration the later changes) and that I am not what I have been (the man who in the face of reproaches or rancor dissociates himself from his past by insisting on his freedom and on his perpetual re-creation). In all these concepts, which have only a transitive role in the reasoning and which are eliminated from the conclusion (like hypochondriacs in the calculations of physicians), we find again the same structure. We have to deal with human reality as a being which is what it is not and which is not what it is.
Sample essay on faith - Publish Your Articles Now
I am a vocational teacher of the Christian faith. Since Jesus Christ is its object, my career does involve the subtle temptation to reduce Jesus Christ to an object. Theology teachers naturally adopt a "third-personal" relationship with Jesus. Add this to a busy life with young children, a new home, a new workplace, and an increasingly apocalyptic world, and lately my Jesus has been more a "him" than a "you," more existentially distant than I am used to him being or would like him to be.
On My Faith and My Church | HuffPost
Since this summer, I have brand new outlook on life. I don’t feel so hopeless anymore. There are so many beautiful things in this world and for it to all add up to nothing in the end, no longer makes sense to me. Having my faith gives me strength and hope to carry on everyday. We all have our trials and tribulations but in the end, I know everything is going to be alright. I believe in the power of faith. It’s given me a sense of purpose in life and pushes me to be a better person.
Once a human potentiality is realized, it exists
In one of the most thematically important paragraphs, Faith decides, (to summarize a paragraph) "if it's truth and honor you want to refine...let [God] be in charge of beauty....and let man be in charge of Good." (p.89) The comment was given directly after a dialogue in which artists were labeled as speculators; speculators in the sense that they did not "invest" in life, they merely observed....