The ELCA is conducting a million dollar study on homosexuality in
church doctrine and practice, and the governing assembly will be asked to make decisions in 2003.
This of course is coupled with
Church doctrine and practice that Baptism is not completely necessary.
Even though most students still identify themselves as Orthodox, many have limited grounding in
church doctrine and practice.
Not exact matches
Maybe we can look at it as a phase that many Christians from all demographics go through before a renewal,
and that would be a good thing, for since organized religion, hence dogma,
doctrine, religious
practices, etc., is the primary cause for parting ways, it is a wake up call for the Christian
church.
(Just as predictably, the
church's
doctrine and discipline, with regard to homosexual
practice, received even more attention.)
The Reformation introduce a wave of man - made false
doctrine (the most degenerate of all being Calvinism - TULIP) It is IMPOSSIBLE to be in a
church and practice Christian faith.
Others are even more adamant, however, in saying that the
Church can not change a
practice that is based on the
doctrine of Jesus, the apostles,
and centuries of authoritative teaching.
Most disagree with the
practices, interpretation
and doctrine of the other sects
and many consider anyone who isn't in their particular
church as «not true Christians».
And especially after the Noachian Flood, did false religion take a leap, with false religious doctrines and practices such as the trinity, immortality of the soul, that God torments people in a «hellfire», the establishment of a clergy class, the teaching of «personal salvation» as more important than the sanctification of God's name of Jehovah (Matt 6:9), the sitting in a church while a religious leader preaches a sermon, but the «flock» is not required to do anything more, except put money when the basket is pass
And especially after the Noachian Flood, did false religion take a leap, with false religious
doctrines and practices such as the trinity, immortality of the soul, that God torments people in a «hellfire», the establishment of a clergy class, the teaching of «personal salvation» as more important than the sanctification of God's name of Jehovah (Matt 6:9), the sitting in a church while a religious leader preaches a sermon, but the «flock» is not required to do anything more, except put money when the basket is pass
and practices such as the trinity, immortality of the soul, that God torments people in a «hellfire», the establishment of a clergy class, the teaching of «personal salvation» as more important than the sanctification of God's name of Jehovah (Matt 6:9), the sitting in a
church while a religious leader preaches a sermon, but the «flock» is not required to do anything more, except put money when the basket is passed.
«Particularly, for this issue of married priests, it is a
practice of the
Church and it has been for hundreds of years but it's not
doctrine - it is open for debate.»
Right
doctrine and right
church practices, while important, do not in
and of themselves make a
church a healthy community, or a faithful witness to the surrounding area.
Second, an increasing number of feminist theologians are directing their energies toward the
church's central
doctrines and practices — justification by faith, the incarnation, baptism
and the Eucharist.
Therefore, they seek to drive a wedge between the
Church's pastoral
practice and her
doctrine.
The 1938 report
Doctrine in the
Church of England says that «every individual ought to test his or her belief in
practice and, so far as his or her ability
and training allow, to think out his or her own belief
and to distinguish between what has been accepted on authority only
and what has been appropriated in thought or experience».23 Such an emphasis has to allow for variety of belief
and view within the community.
He must learn more than ever before to bear his own responsibility within the concrete
Church and not in a basic, though secret opposition to her,
and to cope also with the historical conditions of her
doctrine and practice in freely given obedience.
And now they have the impression that people are discussing anything and everything, questioning everything, that everything is collapsing, that their own perhaps hard - earned and dearly - bought rigid adherence to the doctrine, and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representativ
And now they have the impression that people are discussing anything
and everything, questioning everything, that everything is collapsing, that their own perhaps hard - earned and dearly - bought rigid adherence to the doctrine, and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representativ
and everything, questioning everything, that everything is collapsing, that their own perhaps hard - earned
and dearly - bought rigid adherence to the doctrine, and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representativ
and dearly - bought rigid adherence to the
doctrine,
and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representativ
and above all the traditional
practice, of the
Church even to the slightest concrete detail of the style of religious
and secular life, is disavowed and almost despised by the Church and its leading representativ
and secular life, is disavowed
and almost despised by the Church and its leading representativ
and almost despised by the
Church and its leading representativ
and its leading representatives.
The danger is this, to put it bluntly, that many Christians are tempted to believe no longer in the infallibility oi the
Church's
doctrine and to make light oi its directives for the life
and practice of the individual as well as of the
Church.
For priests, too, are not necessarily immune against misunderstanding the historicity of the
Church's
doctrine and practice either from an irritable conservatism or from revolutionary progressivism.
If in relatively normal circumstances there is too great a gap between the theoretical morality of the
Church and what is actually
practiced even by good Catholics, the
Church will have to ask herself whether she has really done all that was necessary as far as the working out of her
doctrine in pastoral
practice is concerned.
As an Evangelical Presbyterian
Church, Warehouse 242 is by
doctrine and practice somewhere between the Presbyterian
Church (U.S.A.), which is considered theologically liberal,
and the Presbyterian
Church in America, which broke off in the early 1970s to maintain a more traditionalist approach.
According to the document «Towards Common Witness» some of the characteristics which distinguish proselytism from Christian witness are: unfair criticism of caricaturing of the
doctrines, beliefs
and practices of another
church; presenting one's
church or confession as «the true
church»; the use of humanitarian aid, educational opportunities or moral
and psychological pressure, to induce people to change their affiliation; exploiting people's loneliness, even disillusionment with their own
church in order to «convert» them.
Today, the predominate
doctrine taught in what is called «
church» today is that «you can
practice some sin,
and you surely shall not die.»
We have known each other for about two years,
and though we agree on many basic
doctrines of Christianity, we don't agree on everything,
and we definitely do not see eye to eye on some central Christian
practices like baptism, the Lord's Supper,
and church attendance.
The Handbook cites a legitimate exercise of religious freedom» a Bolivian Catholic newspaper's criticism of the
doctrine and practice of charismatic Protestant
churches» as an example of religious intolerance.
I see a danger that the
churches will divide between those that rigidly maintain the
doctrines and practices of the past
and those that enter a decadent mainstream.
More recently Cardinal Levada, Prefect of the Congregation for the
Doctrine of the Faith, who has made clear his desire to promote
and encourage «good
practice» in the
Church, has also added his appreciation.
So let me try
and get this straight, if religious
doctrine does not define some
practice as against the law or evil but yet the laity performs these unlawful acts, it keeps the
church free from culpability?
We're very interested in how the
doctrines and beliefs of the
church grow out of communities of
practice and also have implications for those communities.
Today many voices call for organizational
Church union at the expense of
doctrine and practice (faith
and order).
Actually, Mormon
doctrine says the original
church and its
practices such as baptism by immersion (as Christ did) was lost during the dark ages which made a «restoration» necessary.
It is quite staggering how many students do not understand some of the most simple
doctrines and liturgical
practices and, indeed, do not accept, or feel uncomfortable with the
Church's teaching on moral issues.
The notion of a homogeneous
Church that looks exactly the same in
doctrine and practice from congregation to congregation, culture to culture, community to community, is unrealistic
and unhelpful.
It is a judgment upon the
Church and its ministry if, with our belief in God's grace, we repeat the great symbols
and doctrines of atonement but actually
practice less of a costing identification with the sufferings of men
and women than do those who counsel with them under secular auspices.
If you want to know
church age
doctrine and practice you always look to what Paul says first (which really isn't Paul because he received all of his revelation from the Lord Jesus).
There is an increasing attempt by
churches belonging to different confessional families, groupings of those oriented in a particular theological direction, or even by individual
churches themselves, to engage in bilateral or multilateral dialogues, where specific issues regarding the
doctrines and practices that continue to be both theological
and practical irritants, like the
practice of Baptism or the existence of mixed marriages are discussed, analysed
and debated,
and attempts made to produce consensus documents for further study
and action.
Schools belonging to conservative
churches, on the other hand, are often very conscious of their Christian grounds, but they typically express this in terms of conservative mores, an emphasis on pious
practices,
and the teaching of Christian
doctrine in the curriculum.
Corollaries to these notions were that embodied human beings are intrinsically evil
and must undertake severe ascetical
practices to «free» the soul from its carnal prison; that marriage
and the getting of children is evil;
and that the Catholic
Church, with its bodily sacraments
and its
doctrines of «the resurrection of the flesh,» not to mention its rich
and worldly ways, is a principle of evil.
But both in concept
and in
practice the Campaign is in fact rooted firmly in
Church teaching, both its moral principles
and its social
doctrine.
The solution is a return to the pre-Constantinian
practice of the
Church in which a
Church marriage is a purely sacramental matter, subject to the
doctrine and disciplines of the
Church, but without legal standing.
One of Kasper's arguments is that receiving communion is a question of
practice or discipline
and not a
doctrine of the
church and is therefore open to change.
The Western Protestant experience, which included
church splits
and the formation of new denominations on the basis of national, ethnic
and class differences — as well as differences of
doctrine, sacramental
practice and biblical interpretation — had been exported to the mission fields, where many of these differences seemed to be of even less enduring significance than they were at home.
It is similar in
doctrine and practice to a conservative Presbyterian
church but is independent of any denominational affiliation.
LDS women discuss
church doctrine, policy,
and practice as well as current events, life issues, children, families,
and whatever else comes to mind.
LDS women discuss
church doctrine, policy,
and practice as well as current events, life issues, children, families,
and whatever else comes to mind.
values are plainly jeopardized when
church property litigation is made to turn on the resolution by civil courts of controversies over religious
doctrine and practice.
LDS women discuss
church doctrine, policy,
and practice as well as current events, life issues, children, families,
and whatever else comes to mind.
LDS women discuss
church doctrine, policy,
and practice as well as current events, life issues, children, families,
and whatever else comes to mind.
LDS women discuss
church doctrine, policy,
and practice as well as current events, life issues, children, families,
and whatever else comes to mind.