Sentences with phrase «anabaptist churches»

The first Christian conscientious objectors were from Mennonite and southern German Anabaptist churches.

Not exact matches

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

The conservative wing of the church is itself a fragile coalition, including those who lean in a catholic direction, those who are card - carrying charismatics, those inclined in an Anabaptist direction, and those who are really pragmatists at heart but for the moment lean to conservatism out of convenience and traditional piety.

Anabaptists rejected Reformation structure that put city council as the governing body over churches.

Because they understood the exercise of state power to be inconsistent with the church's identity and mission, Anabaptists also advocated for the strict separation of church and state.

I can't speak for Neil Cole, but I know that Anabaptist ideas and teachings are somewhat in the background of Free Grace churches.

In my experience the reformed traditions (baptists, presbyterian, and many independent churches; the puritans and anabaptists also came from this branch) can tend toward legalism; the pentecostal traditions (Church of Christ, Assembly of God, vineyard, many independent churches etc.) can tend toward biblical literalism and a bit of a herd mentality; the lutheran tradition can tend toward antinomianism, while the anglican and wesleyan traditions do the best at shooting down the middle (though I am admittedly biased).

While such severe forms of ecclesial discipline are rare in Anabaptist or Catholic circles, and problematic when exercised (as in the case of the Catholic Church barring remarried persons from communion), they remain options that help define those communities.

The Meeting House is a multisite Anabaptist congregation in Ontario, Canada where thousands of people connect to God and each other through Sunday services, online interaction, and a widespread house church network.

Why did it disappear, being replaced by the Catholic Church for over a thousand y ears, then begin to reappear with the Waldenses, the Protestants, and the Anabaptists?

The church, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very imporchurch, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very imporChurch), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very important).

By the way, if you want some specific examples other than the most famous example of the crusades, study what the church did to other «Christians» such as the Donatists, Paulicans, Cathars, Albigensians, Waldensians and numerous others, including the slaughter of the Anabaptists and other splinter groups throughout Christian history.

Wilson agrees, and as an Anabaptist theologian he recognizes the resources in his church to create precisely the sort of new monasticism for which MacIntyre calls.

Nor has the Anabaptist emphasis on the reconstruction of the church been effective in changing society.

Robert C. Leslie identifies these salient points at which small groups played a vital role in church history: Christ and his disciples, the Apostolic church, Montanism, monasticism, the Waldenses, the Franciscans, the Friends of God, the Brethren of the Common Life, German pietism, the Anabaptists, the Society of Friends, the Wesleyan revival, the Great Awakening, the Iona Community, the Emmanuel Movement, and the Oxford Group Movement (from which came Alcoholics Anonymous).

Kurt Willems is an Anabaptist writer and pastor who is preparing for church planting by finishing work towards a Master of Divinity degree at Fresno Pacific Biblical Seminary.

In his books relating to the church, Bonhoeffer dissociates himself from «the fanatics and enthusiasts,» a term equated with pietists and probably those of the Anabaptist tradition.

Whilst many of the Reformation churches took over this teaching, the radical churches, such as the Mennonites, followers of Menno Simons (1496 - 1561), who in 1536 left the Catholic priesthood and joined the Anabaptists, preached nonresistance to evil.

Such statements are understandable in, say, an Anabaptist «church of the martyrs.»

For example, I carry assumptions about individualism and free enterprise that come from growing up on a farm, and biblical assumptions that came from growing up in a pietistic Anabaptist family and church.

United by an «Anabaptist conception of church» and the «scandalous conviction» that «where two or three are gathered together in the name of a redeeming Love that defies the powers of shame and death, the meaning and destiny of all creation are revealed,» this little group ordained Loney as a pastor to the men on Georgia's death row in January of 1985.

Much of the recent theological reflection on martyrdom has come from thinkers in the Anabaptist tradition — not surprising, perhaps, since that church's historic refusal to use violence often resulted in Anabaptists being targets of violence.

I too am drawn to the Anabaptist tradition and believe it has something really special to offer Christians who are tired of the culture wars, as well as something important to say about how a post-Christian culture in the U.S. might actually be good for the Church.

These are anabaptist, holiness, missional, generously orthodox leaning evangelicals (like myself) who see new perspectives on an authoritative scripture and new incarnational ways of doing church as the only way forward in a post-Christendom world.»

Other radical churches such as the Anabaptists were more democratic.

Spiritual heirs of the Anabaptists — the religious revolutionaries of 16th century Europe — the Baptists we know today emerged from the Congregational and Presbyterian churches in the first decade of the 17th century.

Linguistically the word evangelical is rooted in the Greek word evangelion and refers to those who preach and practice the good news; historically the word refers to those renewing groups in the church which from time to time have called the church back to the evangel; theologically it refers to a commitment to classical theology as expressed in the Apostles» Creed; and sociologically the word is used of various contemporary groupings of culturally conditioned evangelicals (i.e., fundamentalist evangelicals, Reformed evangelicals, Anabaptist evangelicals, conservative evangelicals).

The sharp, black - and - white divisions between church and government which some of the sixteenth - century Anabaptists experienced is going to be different from the experience of most North American Christians in the twentieth century.

Consider this quote from Stuart Murray's The Naked Anabaptist: «The Anabaptist movement began as a loose - knit coalition of groups who were forming in various places across central Europe — the sixteenth century equivalent of the «emerging church.

Unlike the other converts, Gerald Schlabach does not come from a magisterial Protestant tradition of state churches — though some other Anabaptists, like Yoder, have argued that the Mennonites also pursue a catholic (small «c») vision of the church.

Downing's examples include: the Church's stubborn marriage to geocentricism, the brutal persecution of the Anabaptists by Protestants for believing that confession should precede baptism, the use of Scripture to support owning slaves and marginalizing women.

But unlike many churches that have their roots in Christendom, we Anabaptists are «non-creedal.»

Interestingly enough, those who are more Anabaptist in their theology and ethos, tend to be more open to emerging church authors and issues.

On can understand this rejection of the Anabaptists only if one is mindful of the fact that, when the Reformers were confronted with the task of building church orders of their own, they found it inevitable to adhere to the principles and practices of religious and creedal uniformity.

A Brief History of the Amish The Amish are direct descendants of the Anabaptists of 16th century Europe who rejected infant baptism and believed in the separation of church and state (which were entirely conjoined at the time).

According to the Global Anabaptist Mennonite Encyclopedia, Simons was ordained as a Roman Catholic priest at Utrecht in 1524, but quickly began to question some of the church's beliefs and practices when, «while he was administering the Mass he began to doubt whether the bread and the wine were actually being changed into the flesh and blood of Christ.»