Sentences with phrase «as little churches»

Many groups will consist of nonreligious as well as religious people, but all will function as little churches, with members coming together for refreshment and going out to serve.

It is doubtful that Protestant families ever functioned as little churches.

Yet a persistent myth about the family as a little church reappears whenever the future of the family in America seems doubtful.

Even if members do not view the family as a little church, they still want the congregation to be a family of families.

What started as a little church with a thatch roof then became the Neo-Gothic edifice that today dominates the town, as churches do in many towns in South Africa (this propensity for a church as the centre of town is all due to the British who liked towns to have churches and official buildngs at their heart).

Not exact matches

Scientology TV will likely result in very little for the Church of Scientology except to mislead its parishioners into thinking that Scientology is growing and has surmounted decades of withering revelations about the corrupt and abusive practices of this «pay as you go» business that masquerades as a cChurch of Scientology except to mislead its parishioners into thinking that Scientology is growing and has surmounted decades of withering revelations about the corrupt and abusive practices of this «pay as you go» business that masquerades as a churchchurch.

Assemblies decide little and often leave the churches in some confusion, but they are always taken as milestone events, reference points for organized «Ecumenism» and the cause of Christian unity.

I always got a little chuckle when parishioners would share their reasons why they missed church as if I was keeping score.

So long as nobody was hurt seriousl, little fun is OK like the crane had a falling out with the church.

But Christian imagination has little difficulty imagining the Church as the young, poorly armed David, facing the world's Goliaths.

Bernice had left the church in profound humiliation when, as a little girl, one of the more prominent ladies in the congregation insulted her in the local general store, but near the end of her life she had reconnected with the church of her childhood.

«It should be troubling — to «progressive» Catholics as well as others — that political operatives like John Podesta, who has been associated with Clinton campaigns and administrations for decades, admits that his organization set up (with funding from the Koch Brothers... I mean, George Soros) groups with the purpose of promoting a «revolution» — a «Catholic Spring» — «in which Catholics themselves demand the end of a middle ages dictatorship and the beginning of a little democracy and respect for gender equality in the Catholic church.»

His son has taken steps away from his daddy dearest and raised up a good number of churches to yes fleece his sheep by introducing state of the art issues such as holographic imaging and stage lights and props made to «impress» his emotionally dysfunctional masses all seeking a little societal excitement!

Yet some of the most substantive theology being written by Baptist scholars today comes from a little - known circle of mostly younger moderates who have shown a surprising interest in quite traditional themes such as the deeper meaning of baptism and the Lord's Supper, the covenantal disciplines of congregational life, and the positive role of creeds and confessions in the life of the church.

In between, we are given snapshots of a vanished America where religion and culture still played a vital role in public life, as well as odd and unexpected little tidbits: a craze for church bell towers in the 1920s; Cram's home life with his beloved wife, Bess, and their children; the messy business breakup with Goodhue; Cram's mildly embarrassing foray into the horror genre, Black Spirits and White; his strange proposal for an island to be raised ex nihilo in Boston's Charles River; the problems inherent when working with rich Swedenborgians; and a Japanese Christian university he designed on a mix of Oriental and Dutch Modernist themes.

As both church history and the history of nations demonstrate, combatants frequently have little control over the issue around which the definitive battle is joined.

It's a little silly for one church to try to paint their sect as good and another sect as «having gone astray».

A Nice Little Place on the North Side: Wrigley Field at One Hundred, by George F. Will (Crown Archetype): America's premier political columnist begins his latest reflection on the National Pastime with some charming, autobiographically - derived advice for Catholicism: after recalling that he became a Chicago Cub fan at age seven, «when I was still not as discerning as one should be when making life - shaping decisions,» the elegant Dr. Will notes that «The Catholic Church thinks seven - year olds have reached an age of reasoning» and remarks, «The Church might want to rethink that.»

He has more than a little sympathy for people in my shoes (gay and celibate), but as we talked, he said something to the effect of, «This is an incredibly frustrating conversation to keep having in the church.

Experiencing the kindness of strangers offered relief to Mormons who had been feeling «a little under siege,» said Bennett, who first got to know Romney through church in 1978 and worked with him for five years at Bain & Company, a global consulting firm that Romney eventually led as CEO.

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).

If, as priest - sociologist Andrew Greeley argues, such polarization has little affect on the average Catholic, it does profoundly afflict ministerial, theological and cultural elites within the church.

The reformed Catholicism he envisions has little connection to the church and to the conception of Christ as they have existed across the centuries.

From what little I have read so far of Jeremy's writings, it seems he understands that the institutions of «The Church» and «Christianity» are not the true ekklesia of God, just as the nation called «Israel» was not the true «Israel» of God.

That's when I realize I have nothing to say and little to learn from somebody who thinks of evangelicalism as a church you can join, a megadenomination that comes in different flavors.

This work of the Church receives little publicity and is generally unknown, but everyone is continually reminded of what is known as the confrontation between the Church and Galileo.

This is another human dignity often trampled by the church: the right to disclose as much or as little as you wish, and still be welcomed, encouraged, supported.

But it had very little effect on the School of Theology at Claremont as an institution, and our graduates have had very little effect on the church as an institution.

I am thinking here of Jubilee 2000 which was launched by the Christian Churches, in an area many of us would find a little too limited, since they propose debt cancellation only for the poorest countries and not for countries such as Brazil or other economically important countries.

St George the Martyr church near London Bridge, also known as the» Little Dorrit» church, has been in need of repair for several years.

He was bitterly opposed to all organized Churches and said that «Moses, Mohamet, and Jesus can lay as little claim to moral merit, or to the character of the benefactors of mankind, as any three men that ever lived upon the face of the earth....

T. S. Eliot in Four Quartets speaks of Little Gidding as a place «where prayer has been valid»; there are churches like that, too.

Having grown up in the conservative evangelical subculture that cast salvation as little more than a ticket out of hell that you cash in on Judgment Day, I've personally been enthralled and challenged by the emerging church's perspective on the Kingdom of God.

I obviously know very little about what goes on in your church but I would think if you are as authentic in church as you are here than how would there be any difference for a person?

I would go as far to say that the church communities I have known have been, mostly, at least a little better than life in the non-church world.

After studying Christian history, she concluded that she knew too little about the Orthodox Church, so I answered her questions as best I could.I also admonished her to discover the Church through its....

Church often serves as little more than a social club, and the strong evangelical presence means that faith and politics get far too intertwined at times.

The liturgy is being re-established little by little, in the minds of God's people as the corporate worship not just of the local but of the whole Body of Christ, the universal Church, reaching across time and space and into heaven itself:

Can you tell us a little bit about your background as someone involved in racial reconciliation work within the church?

The fascinating stories of other Eastern churches, such as the Armenian or Nestorian churches, are too little known in the West.

Even the most superficial investigation of the demographic data reveals that, while most Christians would agree that they care little for theology or metaphysics, those who actually go to church on a regular basis (and this is as true in Great Britain as it is in North America) tend to believe pretty literally in the creeds they recite each Sunday.

We easily regard as the defeat and regression of the Church in modern times what is actually only the social manifestation of a state which has always existed, even in the so - called good old days, because even then people, on the average, had but little faith, hope and love of God and men.

For in a material sense nothing has yet been decided negatively about a democratic structure of the Church, just as little as in the case of a secular constitution which forbids the destruction of the democratic system and thus limits the possible will of the citizens.

As it turns out, very little of the 51 % of the church budget for «missions» goes toward serving the poor and helping the needy in the community.

Just like Ray Ortlund discussed last week with respect to church planting, small churches often assume that due to limited resources, they have little to offer when it comes to tasks that seem as daunting as orphan care.

The Church will not, for example, be able to baptize an African chieftain who wants to keep his harem; yet she may, in certain circumstances, judge that he has a subjectively good conscience (though he has heard the message of the gospel and is willing in principle to believe in it), because in his actual social and human circumstances he can not yet realize the moral demand of monogamy, as little as formerly king David and king Solomon.

Though 1 Corinthians 13 is often read at weddings, it has very little to do with the love between a man and a wife, and everything to do with how a church can function as the Body of Christ.

In contrast, traditional Catholic churches serve vast numbers of people who have little or nothing in common, and they are often impersonal «supermarkets for the sacraments,» as some liberation theologians call them.

This is why all the terrible things I have experienced in the name of love, God and the church are not simply written off as little slips or slights in human error, but significant manifestations of a deeper malevolence that need brutally honest detection and committed treatment.

As to the former, popes have had none for more than a century; and as to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyAs to the former, popes have had none for more than a century; and as to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyas to the latter, while the financial resources of the Catholic Church as a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eyas a whole are very large, the pope has direct command of very little of them, and even the entire budget of Vatican City is scarcely more than a mote in Bill Gates» eye.