Sentences with phrase «as a church community»

Over the next several months, I'm going to end my posts with introspective questions about us as individuals as well as our church communities.

-- So long as the church community keeps its power - lusting out of certified psychological conditions, what of it?

One of the things we try to do as a church community is not have expectations on the content of that change.

As the church community experienced a renaissance, the congregation sought to revive the building as well.

The prevailing ethos of schools with this heritage is profoundly shaped by the conviction that they are constituted as communities by academic purposes and not, as church communities are, by doxological purposes.

Not exact matches

Whether they're churches, sports teams, unions or other local groups, they all share important roles as social infrastructure for our communities.

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.

The Catholic Church is in a perilous moment, as are all Christian communities.

«Through the ordained ministry, especially that of bishops and priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers.

Tax these enormous, ornate, arrogant churches, mosques, synagogues as the commercial real estate they are and finally let them approach offsetting the horrendously inordinate burden they place on the infrastructure and staffing of our strapped communities.

McClay's description of truth as «epistemic suspension» rightly portrays liberalism's shapeless ontology, but his «public expression of a moral community» can not replace a theological definition of the Church.

I have to deal with these kinds of questions at my church though because they know I go to a Metropolitan Community Church aschurch though because they know I go to a Metropolitan Community Church asChurch as well.

As an atheist, I prefer Catholicism to evangelical / fundamentalism, the Catholic church while having some rough spots with science, arts, and literature in the past has made strong efforts to co-exist with the science / educated community (they were some of the best scientists, writers, artists, etc).

Christ's Spirit uses these Churches and ecclesial communities as means of salvation

Finally, it bears mentioning that while all adults (our parents included) truly do make it up as they go along, for better or worse, traversing our world as young adults can present to us positive opportunities — opportunities that allow us to shepherd and encourage others in our churches and communities, even the wee ones or our own children who desperately want to grow up.

«The Hispanic community, however, is not immune from the nation's growing secularism, which concerns all religions, as church attendance seems less important to people,» Walsh continued, «and people move from religion to religion and declare themselves spiritual rather than religiously affiliated.»

«Outreach to the Hispanic community is a top priority for the Catholic Church as the huge growth in the Hispanic community offers a challenge to keep up with the pastoral needs,» said Sister Mary Ann Walsh, a spokeswoman for the U.S. Conference of Catholic Bishops.

As an atheist, I can answer that — socialization and community, and reinforcement of one's beliefs, are the point of church.

If the church remains responsible as the gatekeepers of community, where everyone is dependent on the church putting them into groups to find relationship, we will never achieve the depth of community we were created for.

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

The typical church model, with its clergy - laity divide, fosters the (usually subconscious) view of church as a service organization, rather than a community.

«On the one hand, I view this as a positive step forward for the church, a church that has a history of extreme persecutions against the LGBT community,» he said.

But while our communities and churches certainly benefit from photographers, artists, writers, musicians, artisans, chefs, carpenters, fire - fighters, hard - laborers, entrepreneurs and small - business owners, those who have found themselves in a corporate gig have just as much to contribute to both the Church and the Kingdom as any other talented individual.

Vladimir Vorobyov, rector of St. Tikhon's University, has identified «community» as the most pressing task before the Russian Orthodox Church today.

As it is, most churches plays some institutional game that is about rules and worship — and does not imply the importance of community and the focus of love in their community (as long as they do the Christian things that's goodAs it is, most churches plays some institutional game that is about rules and worship — and does not imply the importance of community and the focus of love in their community (as long as they do the Christian things that's goodas long as they do the Christian things that's goodas they do the Christian things that's good).

Most notably, liberalism has sought to reconfigure as many communities as possible, including the institutional church, as mere voluntary associations.

If Pannenberg's theology has latterly become more concerned with churchly matters, it is because he has gained experience of the Church as herself a proleptically universal community.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

According to the prelate, the church attack has caused alarm among the local community, as the mainly Christian south of Nigeria has not suffered from the terror attacks carried out in the north by Boko Haram.

As a pastor I've been getting help for years, from a psychiatrist, from a clinical pastoral course I took years ago, from small groups over the years, from dear friends who are honest enough to speak into my life, from my medical doctor, from the elders in my church, from my wife (mostly) from an adult children for alcoholics group I started only because there was nothing in place in my community.

Emma Smith and her son stayed in Missouri, stating that Brigham wasn't supposed to be the next leader of the church, and reformed the church as the Reorganized Church of Jesus of Christ of Latter Day Saints, now known at the Community of Cchurch, and reformed the church as the Reorganized Church of Jesus of Christ of Latter Day Saints, now known at the Community of Cchurch as the Reorganized Church of Jesus of Christ of Latter Day Saints, now known at the Community of CChurch of Jesus of Christ of Latter Day Saints, now known at the Community of Christ.

Ex-gay men are often closeted, fearing ridicule from gay advocates who accuse them of self - deception and, at the same time, fearing rejection by their church communities as tainted oddities.

I've heard today's popular strategies to «grow» a church create a «visible» church (large numbers etc.), but does this mean such churches can be considered an «invisible» church, as in a community that is the church in ways that are not visibly discernable (loving as Jesus loves, servanthood, salvation, etc).

What I have to wonder is, if we, as a Church, trust God to work and bring people to Him, or if we feel like we have to «help» by providing all these material possessions (which in the end are meaningless, the money spent on them might be better spent on improving the community, providing food for hungry, support for ministers and overseas missionaries).

What began as an advocacy for the Church to become family for the homosexual community soon became a discussion of the validity of Gonnerman's matter of fact description of himself as «a Christian who is committed to chastity and who is also gay.»

We joined an abusive, (house / semi-communal) «Bible» church primarily because it seemed to provide what we desperately felt we needed at that time, as a young couple, expecting our first child: Stability, Clarity of belief, «Coolness», Community, and a sense that we were joining something that promised it was going to have a great impact on the culture in the future, and we were thus getting in on the «bottom floor.»

Signs outside of nearly every church in Glen Daniel, Naoma and Whitesville, West Virginia, show the force of the community's churches praying as one.

Such churches provide a little bit of warm fellowship, but community is where people, as Paul writes so graphically in the book of Galatians, «bear one another's burdens, and so fulfill the law of Christ» (6:2 KJV).

The ministry of the church will become more inclusive as adoptive families are understood and fully incorporated and as the worshiping community realizes its own adoption.

Very often, as we do these things in our community, it comes out that we are followers of Jesus but that we don't attend church.

As the church in Africa faces these and other significant issues, it does so as a robust communitAs the church in Africa faces these and other significant issues, it does so as a robust communitas a robust community.

Are you suggesting a «church» that lives and is modeled after the «shared community» as described in the Book of Acts?

This is why we are inviting you as individuals or churches or other communities to contribute to this effort.

And whilst I understand concerns surrounding institutionalisation of the church we can't get away from the fact for a community to function effectively requires structure, strategy and systems as well as values and vision to carry out its purpose's.

The idea's presented in this article does not embody the biblical ideal of the church as a community.

I've never met anyone in any religion more convinced of their personal experiences and testimonies than Mormons, yet the entire Christian community outside the Mormon churches dismisses their beliefs as false and their experiences as either delusions or deceptions perpetrated by Satan.

John Piper and John MacArthur for example are doing some incredible things as are other Calvinists and though I no longer teach Calvinism I still acknowledge their enormous contribution to the church community.

Every year, millions of people abandon the institutional way of doing church, not because they are abandoning God, Jesus, or the Church, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His discchurch, not because they are abandoning God, Jesus, or the Church, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His discChurch, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His disciples.

The authors judge, correctly I reckon, that however individualistic conservatives» political and theological ideology may be, their churches are apt to function more like authentic communities — close - knit groups, commitment to which is viewed by their members not as optional but as integral to individual identity.

As for the suggestion by the Society for Christian - Jewish Co-operation that an interfaith committee advise on revisions, he referred me to a statement by the burgomaster of Oberammergau dated May 13, 1960, which asserted that all matters pertaining to the play are entirely the business of the community of Oberammergau, that the Society for Christian - Jewish Co-operation had overstepped its bounds, and that if revisions became necessary Oberammergau would consult only the church, the poets and the experts in theater practice.