Sentences with phrase «between church practices»

During the search, I would find that most churches had the same problem: a practical disconnect between church practices and the need to love my direct neighbor.

Not exact matches

In her book, Melanie Ross has provided us with an affectionate framing of evangelical liturgical practices that will surely bring a greater and much - needed clarity to the conversation between evangelicals and high - church Christians, if not a greater sympathy.

``... [the] gulf between the Church and the scientific mind... widens with each generation, and modern means of diffusing knowledge by the press, radio, and film, have brought us now to such a pass that the Christian, and especially the Catholic, whose beliefs are enriched in their religious manifestation by the ceremonies and practices of a most ancient past, finds himself considered the initiate of a recondite cult whose practices are not only unintelligible to men around him, but savour to them of superstition and magic.»

Therefore, they seek to drive a wedge between the Church's pastoral practice and her doctrine.

An alliance between the Catholic and Orthodox Churches, which share much more in terms of practice and spirituality, would make more sense.

The 1938 report Doctrine in the Church of England says that «every individual ought to test his or her belief in practice and, so far as his or her ability and training allow, to think out his or her own belief and to distinguish between what has been accepted on authority only and what has been appropriated in thought or experience».23 Such an emphasis has to allow for variety of belief and view within the community.

The signers pledged to offer one another a network of mutual support» as they celebrate instances of faithfulness in their various churches and challenge church practices that «presume a smooth fit between killing and discipleship.»

While the radical Christian tends to identify «religion» with the established beliefs and practices of the Christian Church, it is nonetheless true that a new form of Christianity appears in the radical Christian which establishes a new and deeper gulf between Christianity itself and the world of non-Christian religion.

For given not only the sinfulness but also the limitations of human beings, there will always be a difference between the official morality proclaimed by the Church and that which is practiced by the average Christian.

If in relatively normal circumstances there is too great a gap between the theoretical morality of the Church and what is actually practiced even by good Catholics, the Church will have to ask herself whether she has really done all that was necessary as far as the working out of her doctrine in pastoral practice is concerned.

As an Evangelical Presbyterian Church, Warehouse 242 is by doctrine and practice somewhere between the Presbyterian Church (U.S.A.), which is considered theologically liberal, and the Presbyterian Church in America, which broke off in the early 1970s to maintain a more traditionalist approach.

It would be nice to go back and sit in on the conversations between Constantine and church leaders about why they did what they did to adopt certain practices and customs.

What I find so maddening in my efforts to negotiate the barriers between my Protestantism and my seminarians» Catholicism is that while we are united in so many of our convictions and practices, we are divided by differences real enough to make the Omega Point almost as remote as in the bad old days of open hostility between our churches.

Though many married couples who use artificial contraception, along with divorced and remarried Catholics and gays, continue to participate in the life of the church, the great discrepancy between Catholic teaching and Catholic practice has called into question the credibility of the hierarchical teaching office.

In Europe, a sharp dividing line has been drawn between religious belief and religious practice, so that Christians are frequently reminded that they can believe whatever they like and do what they like inside their churches — they simply can not speak about or act on those beliefs in public.

What these men have in mind was expressed by one of them who said in effect: The seminary prepared me for preaching and taught me the difference between preaching and public speaking; it helped me to become a pastoral counselor and not simply a counselor; it prepared me for the work of Christian education; but it gave me no preparation to administer a church as Church; what I learned about church administration was a nontheological smattering of successful business pracchurch as Church; what I learned about church administration was a nontheological smattering of successful business pracChurch; what I learned about church administration was a nontheological smattering of successful business pracchurch administration was a nontheological smattering of successful business practices.

Is the ongoing secularization of Western peoples due to the gap between the teaching of Jesus and the practice of the Christian churches?

I see a danger that the churches will divide between those that rigidly maintain the doctrines and practices of the past and those that enter a decadent mainstream.

In this, her second book on marriage during a career in Adult Religious Education in the Diocese of East Anglia, Anita Dowsing seeks to bite a very big bullet indeed: the gap between the Church's teaching on key aspects of marriage and the actual beliefs and practice of many lay Catholics today.

Of course, we read Scripture together in our churches and work to understand it, but similar practices of reading and discussing other books in our churches and neighborhoods can form and strengthen bonds between us and transform our community and how we live and work together (and interact with other communities, locally and around the globe).

As to discouragement, the great blockade between theology and the practice of the churches is still in place

It is believed to have been written by a collection of unknown authors some time between the first and second century and contains straightforward guidance on early church practices and ethics.

This distinction between essential or perfect, and unessential or imperfect, features in the church mitigated somewhat the bad effect of the division of Christianity and of its radical separation into two bodies which, by practicing an irreconcilable hostility, might endanger the cultivation of the Christian religion as such.

Though there was a separation of church and mission in nineteenth century missionary thinking and practice, they moved steadily closer in the twentieth century, and by the Willingen Conference in 1952, the missionary movement had come to realize the inseparable relationship between church and mission.

There is a distinction, of course, between ecclesiology - the aspect of theology that examines the nature and mission of the Church - and what the Church is in practice.

Chew, a co-defendant in the church's case, noted that his decision came after months of deliberation and only as a result of the breach between teaching and practice he saw at the church.

The gap between precept and practice is often attributed to man's sinfulness and somehow or the other explained away by Church people.

Among the various longer - range challenges facing church music in the «90s, four seem to be occupying center stage: the challenge of providing church musicians in sufficient numbers to meet the needs of parishes throughout the land in almost every denomination; the continued search for musical roots in many denominations; the ongoing debate between those advocating the worship and musical tradition of the church catholic and those advocating a variety of trendy fads; and the impact of pragmatism and consumerism in determining worship practice and musical style and substance.

The ecumenical conversations between the World Alliance of Reformed Churches and the Pontifical Council for Promoting Christian Unity distinguished three contemporary Reformed attitudes toward the Roman Catholic Church: of those who remain unconvinced that the Catholic Church has actually dealt with the fundamental issues that divided Rome and the Reformation, those who «have not been challenged or encouraged to reconsider their traditional stance» and remain «largely untouched by the ecumenical exchanges of recent times,» and those who have engaged «in a fresh constructive and critical evaluation both of the contemporary teaching and practice of the Roman Catholic Church and of the classical controverted issues.»

It is possible, for example, that the fundamental Catholic theoretical doctrine of the primacy may continue to exist as ground for division between Christian denominations but that at the same time the historical situation will impose on the Catholic Church, with the quiet inevitability of an inescapable environment, an actual practice of the primacy to which non-Catholics themselves will scarcely be able to raise objection.

Charles E. Curran reflected on how the discrepancy between official Catholic teaching and Catholic sexual practice has raised deep questions about the credibility of the church's teaching office.

The uncertainty surrounding reporting laws may not only reflect complex relations between church and state; they may also signal uncertainty about the practice of confidentiality in the church.

In the end, any theology worthy of the name would need to work out some accommodation between the structures of the Church, on the one hand, with its monarchical papal authority, its traditions and practice, and, on the other, Scripture, the written record of the life, death and resurrection of Jesus Christ, together with the records of the life and teachings of the group of His first followers.

The real problem is that much «Wall of Separation» rhetoric implies there is a clear, impregnable line between church and state activity when in practice over the twentieth century the principle of church - state separation has become one of lively democratic contestation and a degree of flexibility, allowing Catholics and other religious organizations to enter the public sphere and participate on the same terms as any other group.

The job title perhaps obscures the immediate relevance of the appointment: as a curator with a reputation for working with cross-disciplinary artists such as performance artist Carolee Schneemann and visionary architectural practice Archigram, as well as curating substantial survey shows, Bayley is being asked to enable an encounter to take place between artists, church and the public.

The instrumental role of the churches in carrying assimilation policies into effect on behalf of governments creates an interesting point of comparison between church and some government attitudes towards acknowledging institutional responsibility for past practices.