Sentences with phrase «as orthodox church»

Not exact matches

Ummmm... white churches are just as guilty as politicizing from the pulpit, as are hispanic churches, greek orthodox, etc etc..

It would be wonderful indeed if the LDS Church adopted more orthodox theological positions, as the Worldwide Church of God seems to have done thirty years ago.

Confessional Protestants — those whose churches explicitly hold to one of the great Protestant confessions of the sixteenth or seventeenth centuries and who value classical orthodox formulations as being faithful to scripture — should focus their ecumenical energy in dialoguing and working with those denominations which share their most basic commitments, especially to the Nicene Trinitarian identity of God.

Thanks jellyfishdude — I am fully educated on the schism and consider my orthodox brothers the same as me but I do not appreciate how some of the orthodox churches deny some sacraments in western christianity.

While we may believe in the Holy Spirit as a manifestation of God's presence in the world, we sometimes wonder if the church's early theologians invented this connection as an explanation of the continuity between Jesus and themselves, and if this invention didn't in turn and inadvertently lead to orthodox formulations about the Trinity that belied the Spirit's reality, much as the Kinsey Report misleads readers about the real joy and meaning of sex.

I have never thought of the progressive church as a response to the religious right or to the conservative or the creedal or orthodox church.

Origen, for this and other idiosyncrasies such as his universalist doctrine of apokatastasis, 32 came to be identified not as orthodox but heterodox by the church's official leadership.

Neo-fundamentalists believe they alone are remaining true to the fullness of the gospel and orthodox faith while the rest of the evangelical church is in grave, near - apocalyptic danger of theological drift, moral laxity, and compromise with a postmodern culture — a culture which they see as being characterized by a skepticism towards Enlightenment conceptions of «absolute truth,» a pluralistic blending of diverse beliefs, values, and cultures, and a suspicion of hierarchies and traditional sources of authority.

I may be not very orthodox but I think that one of the worst mistakes the early Church Fathers did was to accept the Apocalypsis (Revelations) as a Canonigal book.

We also wish warmly to affirm those sisters and brothers, already in membership with orthodox churches, who — while experiencing same - sex desires and feelings — nevertheless battle with the rest of us, in repentance and faith, for a lifestyle that affirms marriage [between a man and woman] and celibacy as the two given norms for sexual expression.

More often, within otherwise orthodox circles, this teaching seems to be downplayed in favour of a simple reassertion of Church teaching or an encouragement of reverent liturgy, crucial as both of these are.

Actually the schism as it's called between the orthodox church and catholic church happened in 1054AD.

The hermaphroditic blasphemy is a generated or vegetated Christ and a virgin Eve — the orthodox image of Christ, for the Church castrated Jesus when it locked the memory of his generation in the image of a virgin birth, just as it dehumanized and falsely spiritualized his body in its belief in the ascension.

Two things: (1) that I place myself firmly and staunchly within the Church and the Christian faith; and (2) that I am firmly and staunchly convinced that much of what the Church has taught as doctrine for most of its twenty centuries, and much of what constitutes orthodox belief today, is just plain wrong.

He recommends, for example, some of the ideas of Notre Dame architecture professor Philip Bess, an orthodox Catholic and leading New Urbanist, who has argued that parishes or congregations ought to consider building new churches as components of new mixed - use neighborhoods.

As did his friend in the Lutheran Church, he took a mediating position between two extreme parties — the Pietists and the strict Confessional orthodox.

Verses 27 - 31 suggest a contrast between Jesus and the (as in 13:20 - 30); some have thought that this reflects an early church struggle with orthodox Judaism, but it can be more easily understood as Jesus» own criticism of the wealth and worldliness of the Sadducees of his own day.

«2 The diversity which Henry, as one of modern evangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic constituencies.

Unfortunately, in the Western Church, after the substitution of «right beliefs» for «works» or «fruits of the Spirit» as the sign of authentic faith by in classical Protestantism and the Enlightenment's emphasis on a reductionistic understanding of reason based solely on empirical logic, faith became confused with orthodox theological beliefs.

Whether or not you share my admiration of the orthodox doctrine, we have to recognize that it represents an interpretation of God and Jesus which not only has had the allegiance of the vast majority of Christians in the history of the Church, but which also has a proven track record as a doctrine which can help people to lead faithful lives following the teaching and example of the Christ.

The modern dichotomies of church and state, religious and secular, are equally constitutive of an «integral» (although probably not orthodox) ordering of society as the medieval division of society into the three orders of laity, clergy, and regulars.

Most Christians do not see the church's ministry to the sick as a rival to orthodox medicine.

As I am currently working on a series of posts for First Thoughts which will, I hope, develop the orthodox teaching of the Church in a more pastorally fruitful direction, I thought I would begin by sharing some of my thoughts on doctrinal development from last fall.

The worship of the individual over the collective is a fairly modern movement in Christianity, even though Christian history is firmly orthodox and sees the «death to self» as an embrace of the collective (aka the Church, aka the Body of Christ).

His historical study had convinced him that the most faithful bearer of the apostolic faith was the great tradition of thought and practice as expounded by the orthodox Church Fathers.»

But he is of limited interest to such as NCR and the sponsors of «A Call For Reform» because he is an orthodox Catholic who shows no interest in advancing revolutionary change within the Roman Catholic Church.

Then, in the cultural and intellectual revolution of the post-conciliar years, he was seen as a conservative because he criticised the liberal theology and catechetics that now became dominant, and he warned that influential voices in the Church were failing to teach the full, orthodox doctrine and morality of Catholicism.

As might be expected in a society in which white Anglo - Saxon Protestants are slow to recognize their own ethnicity, the first, and still the best, ethnographies of congregations are Samuel Heilman's study of an orthodox synagogue and Melvin Williams's description of a black Pentecostal church.71 Heilman and Williams conclusively demonstrate the power of even small, marginal congregations to generate among themselves a rich symbolic communication that gives each its meaning and cohesion.

Is it possible for a pastor of a church normally recognized as somewhat orthodox to honestly and openly put his thoughts out there for public viewing, including his or her congregation's?

The book certainly showed that Wills regards himself as an orthodox Christian, for he stoutly insisted there that he holds to the doctrines of the Trinity and Incarnation as understood by the first six ecumenical councils of the Church.

Coming as he does from a region where the Church's validity among the poor has been damaged by the competition between the traditional hierarchy and the less - than - orthodox liberationists, the Pope's concern is understandable.

In the absence of proof that the God so confidently invoked by the orthodox bishop really exists in the world, perhaps Merrick in his last moments is yet attempting, in his confused way, to «Follow the way by which [others] began,» as Pascal wrote, accepting the sacraments, discipline and consolations of the church and now imitating Christ's death as if he believed in their efficacy.

Of course, many outsiders view the Catholic and Protestant churches, and even not - so - orthodox religious communities as «insular.»

The regularity and substance of your posts is something I look forward to, since I am not affiliated with any orthodox church, nor would I want to be; however, your transparency and openness continues to inspire me to want to be faithful to my committment to identify as a Christian, when there are so many reasons not to.

Larry A. Carstens says it is incorrect for me to describe conservative Catholics who nonetheless dissent from the Church's teaching on contraception as «thoroughly orthodox.»

As James Davison Hunter suggests in Culture Wars, churches have been paralyzed by a division between orthodox and progressive parties that see the family issue — as they see abortion, homosexuality, education and popular culture — in vastly different wayAs James Davison Hunter suggests in Culture Wars, churches have been paralyzed by a division between orthodox and progressive parties that see the family issue — as they see abortion, homosexuality, education and popular culture — in vastly different wayas they see abortion, homosexuality, education and popular culture — in vastly different ways.

They may be devout and spiritual, but they can not be honestly described as «thoroughly orthodox» if they refuse to submit to the Church's magisterial authority.

In one point only is it correct, that in fact the community separated more and more from orthodox Judaism, that the disputes between Jesus and his opponents were now recounted and written down as models, and were naturally told in such a way as to correspond to the interests of the church.

These are anabaptist, holiness, missional, generously orthodox leaning evangelicals (like myself) who see new perspectives on an authoritative scripture and new incarnational ways of doing church as the only way forward in a post-Christendom world.»

Now that modernity is waning (a slower process than advertised by some), this position will become more exposed as heresy by its lack of support from the biblical and orthodox truth (the Bible does not teach what MacArthur is peddling and the church has historically not taught this) and by its lack of cultural support, which was able to mask the lack of legitimate support for a while.

But it is historically absurd of Barton to dismiss the separation of church and state as a myth, given that the founders expressly intended to end state support for a specific church, The founders were, on the whole, less religiously orthodox than the average American.

Some of Charlemagne's successors also were crowned as Roman Emperors, but the Roman Empire was still regarded as one realm which ideally embraced all Christians regarded as orthodox by the Catholic Church.

While the historical questions surrounding their approach are complex, I suggest that members of orthodox churches should hesitate about following it, even as they learn from Pagels and company.

His norms in the present case, while thoroughly orthodox in relation to the general consensus, were also in some ways not far from the same German mysticism which was at work among the visionaries themselves, typical as they were of a chronic spontaneous eruption of apocalyptic and individualistic reaction to the directive legalisms of the official Church.

All of them embrace what Mattox describes as an «evangelical, catholic and orthodox» vision of the church.

This important confession of the Church rejected as heresy the subordinationist teachings of a man named Arius and defined as orthodox the notion that God is one ousia in three hypostases, fancy Greek words for declaring that God's nature is one unified essence that has three ways of being in the world or in the universe or wherever God decides to hangout.

A cynic might suggest that this mistake and its subsequent popularity represent a deliberate attempt to typecast and discredit a woman whose role in the gospel story is so critical and so revolutionary that the eastern orthodox Church refers to Mary Magdalene as equal to the apostles.

As my research indicates, where the leadership of the diocese is theologically orthodox, there are more vocations that could fill the role of educators in these schools, the altars of the Churches, and a wide array of needs, both practical and spiritual, of the Church, at large.

Normally «orthodox» refers to Eastern churches such as Greek Orthodox, Russian Orthodox, and Ethiopian Orthodox, while «Protestant» refers to churches descended from the European Protestant Reformation that reformed the Roman Catholic church.

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