Sentences with phrase «doctrine of the church puts»

Even before the Fall, man is charged with tilling and keeping the garden (Gen 2:15) so, as the Compendium of the Social Doctrine of the Church puts it, «Work is part of theoriginal state of man and precedes his fall; it is therefore not a punishment or curse.»

Not exact matches

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 passed.

Jones unabashedly puts secular feminist theory to «church work,» using it to remap the core Reformed doctrines of justification and sanctification, sin and ecclesiology.

I would like to suggest that this important text refers not only to the Incarnation of the Son of God in Bethlehem but also to the Holy Eucharist and that it is prophetic of the Church's development of doctrine, supporting that development, and putting it within a cosmic context.

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.

It meant that the church must be willing to examine its past formulations openly and critically, for there can be deficiencies «even in the formulation of doctrine,» as Vatican II put it.

It is also glaringly obvious that — to put it mildly — there is a tension between the pope's words on subjects such as the death penalty, and the doctrine of the Church.

Which put me in mind of a document I discovered in 1997 in a dusty Cracovian library while ingesting copious amounts of antihistamines: «The Foundations of the Church's Doctrine on the Principles of Conjugal Life.»

For example, I disagree with complementarian positions that limit the role of women in church leadership, but I don't think this puts me in the category of «revisionists» who are «open to questioning key evangelical doctrines on theology and culture,» as Belcher asserts on page 46.

Pastor Albert Mohler, a Southern Baptist, has commented that he respects the Congregation for the Doctrine of the Faith's document Subsistitbecause it is consistent with previous Catholic teaching (with which he strongly disagrees), is honest about its inherent belief that the Papacy is integral to the nature of the Church, and that it shows a very sensible concern for the danger souls can put themselves in by being in serious error (as he believes Catholics are).

I would argue for a stronger doctrine of the church than I find in Niebuhr, perhaps a more catholic one, one that emphasizes the church as the body of Christ - the church as the one sacrament from which all the particular sacraments are derived, as Karl Rahner put it.

Church history matters because the history of the Church — the new covenant people of God — is the continuation of the divine drama canonized in Holy Scripture and equally «as divinely superintended by the Spirit,» as Kevin J. Vanhoozer put it in his book The Drama of Doctrine.

Some churches prefer evangelistic sermons every week, and other churches prefer one person to deliver an expositional monologue for one reason: People no longer put up with «sound doctrine» but instead gather around themselves a host of teachers who tell them what their itching ears want to hear (2 Tim 4:3 - 4).

One puts down the book with the impression that Campolo's sympathies lie with brave progressives like Brian McLaren and the rest of the «Emergent Church» movement, who have had the courage to «emerge» from old and worn - out things like Christian doctrine.

And then there was John Paul's social doctrine, which, again against all expectations, put the Catholic Church at the centre of the world's conversation about the politics, economics and public culture of the post-Communist future.

Russell Hittinger has brought out further complexities of Thomistic developments in the wake of Aeterni Paths: «Thomists developed rather freewheeling accounts of the political, economic, legal and social order -LSB-... putting] Thomism in an offensive mode as far as social doctrine went -LSB-... whereas] in matters related to sacred doctrine [philosophical] Thomism would be put into a defensive role» such that scholasticism could not be publicly challenged within the Church.