Sentences with phrase «apostolic church»

But instead of a grandly meshed, bureaucratically encompassing, cookie - cut, rubber - stamping model, emergent ecumenism is more like what the New Testament churches manifestly displayed: a «family of apostolic churches,» mutually accepting and selectively cooperative, but with separate vocations, missions, traditions, flavors, senses.

you can call yourself whatever you want baptist, born again, methodist, etc but you belong to the universal church where you get the word catholic which mens universal.there was one holy catholic apostolic church for 1500 years then father martin luther on his own authortithy not GODS decided to try and start his own which mutated into know 1000s of different competing groups with 1000s of different interprataions and ideas and much confusion.

Inspite of that, the NCCE has held one of its dialogues that is to take place all over the country at apostolic church at Bubuashi.

The Reformers stoutly resisted the charge of innovation: they did not seek to found new churches but sought simply to reform the one, holy, catholic, and apostolic Church on the basis of the word of God.

May I correct your oqisteun; it is not Apostolic Churches who baptize in the name of Jesus, but non apostolic churches.

And the Protestant Christian knows that the New Testament originated in the apostolic kerygma of the living apostolic Church and therefore is and remains her book.

The celibacy rule is grounded in the words and example of Jesus, Paul, and the earliest apostolic churches.

Catholics (at least orthodox Catholics) understand themselves to be members of the most fully and rightly ordered expression of Christ's one, holy, catholic, and apostolic Church through time.

Temple apostolic church.

We have all probably heard of apostolic churches, and men or women claiming to be apostles of Christ.

A truly apostolic Church may indeed address presidents, legislatures, kings and dictators as the prophets and Paul did of old; but like them it will be less inclined to deal with the mighty than with the great mass, with the community as it exists among the humble.

There is now an opportunity to exercise that love in a way that not only will restore communion between two ancient churches but will demonstrate that all Orthodox Christians truly do belong to one, holy, catholic and apostolic Church.

Both Evangelicals and Catholics affirm the one, holy, catholic, and apostolic Church, as set forth in the Nicene - Constantinopolitan Creed, but they define the Church and its attributes in distinctive ways.

If you remember from reciting the Nicene Creed «We believe in one holy catholic and apostolic Church.

We believe in one, holy, catholic, and apostolic Church, built by Jesus Christ on that rock which is Peter.

just maybe, the one, holy, catholic, and apostolic church is a prism.

But the Nicene Creed is the creed of the «one, holy, catholic, and apostolic Church.»

In the New Testament we find the apostolic church talking about God in some quite new ways.

This is apparently what happened in the apostolic church.

Every Sunday we pray at Mass that we believe in «one, holy, catholic, and apostolic Church.»

Yet even though the differences in usage between Old Testament and New Testament caused some second century Christians to conclude that two different realities were referred to, the apostolic church was adamant, that it was none other than the God of Israel who had spoken to men in Jesus.

But having made the necessary qualifications, I can now praise John Paul II for all he has done for the unity of the apostolic Churches.

I believe in the Holy Spirit, the holy catholic and apostolic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.

Those who want to use this creed as the basis for their concession speech have to grasp first that the creed was not the means by which the universal and apostolic church all held hands and sang the Greek version of «Kumbaya».

What's worst about all this, though, is that we present the appearance of fragmented, ethnically - defined sects rather than the one, holy, catholic and apostolic Church we regard ourselves as being.

We have already been in touch with the apostolic church to an undetermined extent.

In short, Kirill and Agafangel expressed their opposition within the bounds of what they understood to be the one, holy, catholic, and apostolic Church.

Thus, what is in question is not whether certain creeds are warranted by Scripture — indeed, in most doctrinal disagreements, Scripture is employed by both sides — but whether the apostolic Church, as Newman understood it, is warranted in establishing dogmas which go beyond the biblical text (as it did with the Nicene Creed).

What is astounding is not that these ideas lived quite separately in Jewish thought, but that the apostolic church put them together.

Just as the prophets and Jesus condemned the rich for undermining shalom by taking advantage of the poor, so do writers in the apostolic church:

The apostolic church understood this and tried to practice it.

The apostolic church may not have been as radical as Jesus in battling against the establishment, 5 but it clearly continued his battle against unclean spirits and demonic powers.

In like manner, the ministry of the apostolic church was a continuation of the peacemaking ministry of Jesus.

With the confession of Christ the Victor, Jesus the Lord, the apostolic church has reclaimed and transformed the ancient picture of the Divine Warrior.

It was the apocalyptic hope for the coming of the kingdom in its fullness that enabled the apostolic church to boast and rejoice in suffering.

As we saw in chapter 2, Jesus could be recognized during his lifetime as a man of peace, who refused to take revenge when mistreated, who did not fight in his own defense or permit others to fight for him, who commanded his disciples to follow his example of nonviolence, who wept because his nation would not follow «the things that make for peace,» The apostolic church kept that memory alive, tried to follow that example and obey those commands.

The apostolic church remembered those, too.

John Howard Yoder makes the interesting point that the imitatio Christi practiced and urged by the apostolic church is confined to suffering, to «reverse fighting.»

The apostolic church rejoiced in and boasted of its suffering.

It was this hope that enabled the apostolic church to be a subversively different community within the Roman Empire and to endure the suffering that came to it as a result.