Sentences with phrase «apostolic church for»

But to claim that there is no evidence dating back to the apostolic Church for.

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.

Not exact matches

Churches, church conventions or associations, as well as religious and apostolic organizations, including corporations and any community chest, fund, or foundation, organized and operated exclusively for religious purposes, no part of the net earnings of which inures to the benefit of any private shareholder or individual.

For the consecrated life (as John Paul II taught in the 1996 apostolic exhortation Vita Consecrata) is the spiritual engine of the Church, in which the energies of evangelism are refined and shared in a great exchange of gifts by which the entire Church, the bride of Christ, strives for union with her divine spouFor the consecrated life (as John Paul II taught in the 1996 apostolic exhortation Vita Consecrata) is the spiritual engine of the Church, in which the energies of evangelism are refined and shared in a great exchange of gifts by which the entire Church, the bride of Christ, strives for union with her divine spoufor union with her divine spouse.

In «Evangelii Gaudium» (The Joy of the Gospel), officially known as an «apostolic exhortation,» Francis calls for church reforms, urges Catholics to be more bold and joyful, and castigates elements of modern capitalism.

In this letter he said that he was grateful for having known Msgr Escrivá personally «and for having received from him encouragement and strength to be faithful to the unchangeable doctrine of Christ and to serve the Holy Roman Church with apostolic zeal».

Peter and Paul in 2010, Pope Benedict stated that PopeJohn Paul represented the Church's missionary nature not only with his apostolic journeys, but also «with the insistence of his Magisterium on the urgent need for a «new evangelisation»: «new» not in its content but in its inner thrust, open to the grace of the Holy Spirit which constitutes the force of the new law of the Gospel that always renews the Church; «new» in ways that correspond with the power of the Holy Spirit and which are suited to the times and situations; «new» because of being necessary even in countries that have already received the proclamation of the Gospel.»

The premise here is that if Paul was not writing a theological tract for the ages — and everyone agrees he had no intention of doing that — then Romans must be understood within the circumstances of Paul's ministry, as generated, as were his other occasional letters, by a situation in his own ministry or in a church that called out for his apostolic attention.

And when he was called home to the Father's house, he had oriented the Church toward the strategic goal John XXIII had defined on October 11, 1962: the reform of Catholicism for a third millennium of evangelical and apostolic action, for the healing of the world.

Rather, both men «used their gifts, their time and their energy, in apostolic work for their local parish and the wider Church.»

Lumen Gentium, the Constitution on the Church, reads: «This is the one Church of Christ which in the Creed is professed as one, holy, catholic, and apostolic, which our Savior, after his Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which he erected for all ages as «the pillar and mainstay of the truth.»

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».

The main biblical evidence is (1) the stories of the creation (Gen.I: 26 - 27 with 5:1 - 2; 2:18 - 25) and the fall (3:16 - 20); (2) Jesus» respect for women, whom he consistently treated as men's equals (Luke 8:1 - 3; 10:38 - 42; 11:28 - 28; 13:10 - 17; 21:1 - 4; Mark 5:22 - 42; John 4:7 - 38; 8:3 - 11; 12:1 - 8; (3) references to women ministering in the apostolic church by prophesying, leading in prayer, teaching, practicing Samaritanship both informally and as widows and deacons, and laboring in the gospel with Apostles (Acts 2:17 - 21; 9:36 - 42; 18:24 - 26; 21:9 Rom.

His review touched on other points to be discussed below and ended with an invitation to join him «in thanksgiving for the encouraging results of this apostolic visit» in the prayer that it «produces abundant fruits for the Church in the United States and all the world.»

For C.B. Firth, the apostolic origin of the Indian church is a possibility.

When we understand the apostolic requirements and responsibilities, we are then able to see why they are important for the church and what role they serve in the church today.

I was in a new apostolic reformation church for nine years and no one said «we are nar and we speak things that are not biblical»... And if they are keeping a few secrets, you can bet they have a lot of secrets.

According to Leopoldo Ruiz y Flores, exiled apostolic delegate to Mexico, «The Catholic Church recognizes no human power which can prevent Her from doing anything She Herself deems necessary for the salvation of souls; therefore in spiritual matters She is subordinate to no one.

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.

In any event, I find that I have begun the decade of the «80s still firmly committed to the same essential project with which I entered the «60s: to work toward a genuinely postliberal theology that, being sensitive at once to the human concern for freedom and to the claims of Christian faith, will be as concerned for the credibility of the church's witness when judged in terms of changing human experience as for the appropriateness of its witness when judged by reference to its abiding apostolic norm.

When full communion among all Christians is realized, nobody will feel a need to speak of the Roman Catholic Church, and there will certainly be no talk of «returning» to Rome, for then there will be, quite simply and comprehensively, the one, holy, catholic, and apostolic Church.

I thought of these new Catholics, and their motivations for entering the Church, when reading Pope Francis's apostolic exhortation, Amoris Laetitia, «The Joy of Love,» and particularly this sentence in paragraph 307: ««To show understanding in the face of exceptional situations never implies dimming the light of the fuller ideal, or proposing less than what Jesus offers to human beings.

It is the catechists job to respond to that type of question, as patiently and painstakingly as is necessary — for instance to explain apostolic authority, that Christ gives his authority to the Church.

There are some churches (and people such as yourself) who I respect for seeking to follow the apostolic tradition.

[27] See for example Hans - Georg Link, ed., Apostolic Faith Today: A Handbook for Study, Faith and Order Paper No. 124 (Geneva: World Council of Churches, 1985), where it is pointed out that «this apostolic faith study is profoundly related to the convergence document on «Baptism, Eucharist and Ministry» and its reception process in the cChurches, 1985), where it is pointed out that «this apostolic faith study is profoundly related to the convergence document on «Baptism, Eucharist and Ministry» and its reception process in the churcheschurches.

10:38 - 42) 99 Both Martha and Mary are the paradigms for ideal discipleship and hence for effective leadership in the Church, because they exhibited the qualities of devotion, sacrifice, submission, service, faith, boldness and of apostolic witness.

For, most confusingly, his John Knox persona suddenly turns into the reincarnation of Bishop Thomas Crammer, when, not forty pages later, he starts defending the hierarchy, albeit of the Anglican variety: «Pope Benedict XVI,» Wills sneers, «when he was still Cardinal Ratzinger, wrote in 1998 that it is an infallible teaching of the church that Anglican bishops and priests are fake bishops and priests, dispensing fake sacraments, because they are outside the apostolic succession.»

The Church's responsibility to God for human societies doubtless varies with its own and the nations» changing positions, but it may be described in a general fashion by reference to the apostolic, the pastoral and the pioneering functions of the Christian community.

The Church is by nature and commandment an apostolic community which exists for the sake of announcing the Gospel to all nations and of making them disciples of Christ.

The Church discharges its responsibility to God for society in carrying out its pastoral as well as its apostolic functions.

This is one of the reasons that the early church generally required «apostolic authorship» as a condition for books being accepted into the New Testament (I will write about «Canonization» later).

It accounts for the development of the earliest form of apostolic traditions and apostolic succession among the early Church Fathers, particularly in Irenaeus» Against Heresies.

It met in the Vatican in 1869 - 1870, and its most notable decrees, later promulgated by the Pope, declared «that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme apostolic authority, he defines a doctrine of faith and morals to be held by the universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the Divine Redeemer willed that His Church should be possessed for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church»; and that the Roman Pontiff has «full and supreme power of jurisdiction over the universal Church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government of the Church spread throughout the world.»

In conclusion, the importance of early Christian worship for worship renewal today is in direct relationship to the degree in which the early church remained faithful to the apostolic tradition preserved in Scripture.

A pattern is set for all Paul's apostolic work, whereby his presence among the young churches has a remarkable effect on conversions, only to be undermined in his absence by the mistaken insights and follies of disloyal followers.

One of the important truths which this very useful book underlines is the simple fact that as neither the Church nor the doctrine of the Church came to an abrupt end with the death of the last apostle and the conclusion of the New Testament, Greek itself well outlived the apostolic period and continued to enrich the Church through history, philosophy, theology, hymns and sermons for a long time after 100AD.