Sentences with phrase «by traditional churches»

Meanwhile, the vacuum left by the traditional church - related colleges» abdication of the «distinctively Christian» role has been filled by the increasingly popular «Christian» colleges, represented in part by the Christian College Coalition.

Paid - time religious broadcasters argue strongly that their programs are meeting needs among people who are not being touched by the traditional church.

Not exact matches

Having lived with a servant of the Word for more than fifty years in three Lutheran churches, I have this question: Why is it that the «white, middle - class, traditional, orthodox theologians» being told that their understanding of the church is no longer relevant, are told this by «white, middle - class theologians?»

The group operates a ministry called Indelible Grace Music, which seeks to be a resource to the church by writing original hymns as well as new melodies for traditional hymns (usually simple folk or bluegrass tunes).

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.

Moreover, it is demeaning to suggest that Paul VI affirmed the Church's classic position on marital love and procreation (which had been held for centuries by virtually every Christian community until the Anglican Communion broke ranks at the 1930 Lambeth Conference) because he was afraid that changing the traditional position would unravel the entire body of Catholic moral teaching.

Pressed by organizations such as Focus on the Family and the Family Research Council, as well as by the emphatic teaching of the Catholic Church, millions of Americans have been caught up in the effort to restore «the traditional family.»

However, many of those were older, more traditional churches led by entrenched, autocratic pastors well into their 60s and composed of a congregation and worship style that was far from contemporary.

Our attempts to organize the available nutrients have suggested a general lack of the traditional staple represented by the doctrine of the church.

The founding fallacy in the new church was a «defective ecclesiology» that provided for governance by a lay majority, dominated under a quota system by minorities and feminists, in which theologians were marginalized and issues of race and gender took precedence over traditional ecclesial and confessional concerns.

Most Russian citizens were attracted by what the Church had preserved: a culture that was Russian and traditional, but non-Soviet.

I spend a lot of time ministering to people who have been deeply wounded by churches and traditional Christian organizations.

Growing numbers of church people, too, are thoroughly secularized and find their meanings in a technological pragmatic society, and, while continuing to observe the traditional expressions of worship, teaching, and sacraments, these people find their search for meaning more and more unmet by the church's teaching.

As a result, our fourteenth and fifteenth chapters of Mark can be analyzed into two, or even three, classes of material: (1) the old, traditional passion narrative of the Roman church, ultimately derived from Palestine; (2) the additional material inserted into it by Mark, some of it perhaps from Palestine, some not; and finally, (3) some verses which may be later still, inserted in the interest of the risen Jesus» appearance in Galilee rather than in Jerusalem.

Thus such traditions become kerygmatic, not by appropriating the traditional language of the Church's kerygma, but in a distinctive way: They retain a concrete story about Jesus, but expand its horizon until the universal saving significance of the heavenly Lord becomes visible in the earthly Jesus.

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.

Even more striking is the explicit use of the traditional concept of paideia in a letter written in A.D. 90 by the bishop of Rome, Clement, to the church in Corinth, which was badly divided by controversy.

«Catholics don't take the traditional nativity scene literaly, nor do we believe that icons are magical, nor are statues in churches inhabited by sprites or other beings.»

The definition of worship as «the celebration of life» was coined by Chicago's UU minister Von Ogden Vogt (who also guided the construction of a Gothic UU church freighted with symbolism but devoid of any traditional Christian symbols beyond the cruciform floor plan!).

And now they have the impression that people are discussing anything and everything, questioning everything, that everything is collapsing, that their own perhaps hard - earned and dearly - bought rigid adherence to the doctrine, and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representatives.

The traditional pattern included childhood church and Sunday school attendance, followed by participation in religious youth programs.

Churches will better contribute both to the good of the City of Man and to our witness to the City of God by promoting the formal order of traditional urbanism.

In The Church and the Homosexual I sought to overturn three traditional stances taken by the Christian community regarding lesbian and homosexual relationships.

In his encyclical Paul VI moved the Catholic Church away from the traditional natural law arguments (contrary to Harold O. J. Brown's assertion) that were based on an «objective» teleology, i.e., one that emphasizes the causal link between sex and procreation (as suggested by J. Budziszewski) or the natural law arguments by design (as asserted by Eric Chevlen).

Leaving aside all the other factors - old - fashioned anti-Catholicism, eagerness to discredit a traditional morality most publicly represented by the Catholic Church, and so forth - look at it from a purely journalistic viewpoint: nobody is going to win a Pulitzer Prize for exposing rude things done to a fourteen - year - old boy in the basement bathroom of, say, Second Baptist Church in Indianapolis.

To speak of sexual undertakings in the way implied by the traditional marriage rites of the churches is to deny people access to a basic human good from the start and for reasons that are difficult if not impossible for modern people to grasp.

If we add to this the sexual activity of young men of the same age, of gay men and lesbian women at a later stage of life, and that of unmarried and divorced heterosexual couples, it becomes clear that the sexual practice of people in our society is quite different from that held to be normative by the traditional teaching of the churches.

As a result, the traditional views still officially held by the churches seem to many people strangely out of place.

The distinction between the nuclear and traditional family was also blurred in the recent report on human sexuality by the Presbyterian Church (U.S.A.) titled Keeping Body and Soul Together: «Although many Christians in the post-World War II era have a special emotional attachment to the nuclear family, with its employed father, mother at home, and two or more school - aged children, that profile currently fits only 5 percent of North American households.»

Alarmed by the radical revisionism of the homosexual movement, it is suggested, the churches may be moved to reappropriate with vigor a traditional sexual ethic.

Holy Rosary Catholic Church in Pine Ridge, South Dakota, designed by Bahr Vermeer Haecker Architects of Omaha, Nebraska, mixes traditional Roman Catholic design and Native American artistic sensibilities.

Critics such as James Burtchaell, whose book The Dying of the Light was reviewed in these pages by Ralph C. Wood (February 3 - 10), have simply not indicated realistically how, in the face of massive changes in society, church and human knowledge, church - related colleges could have maintained their traditional church - relatedness in all its 19th - or early 20th - century glory.

African Christianity by itself is a many - splendored thing, with prophet - healing churches, radical charismatic sects, new Pentecostal groups, plus strong traditional congregations.

A speaker at one of the pre-sessions at the «Families 2000» conference, sponsored by the National Council of Churches, after elaborating the problems of the traditional family, exclaimed at three points: «The nuclear family is dead.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

This approach contrasts markedly with the bureaucratic or hierarchical restrictions imposed by state institutions and traditional churches.

«Whereas evangelical churches (and increasing numbers of mainline ones) seek to attract young people by designing spaces stripped of Christian symbols or tradition, JW people seem to like the traditional feel of the sanctuary, with its dark wood, stained glass and high ceilings.

To put this in traditional language, the Church manifests its Christian identity by proclaiming Jesus Christ, by making him available for men and women, by laboring to create and nourish a life in others which reflects and serves his purposes and his own quality of life.

By focusing on individual conversions apart from traditional church authorities that had, even for Protestants, provided the context for the communication of biblical truth, the revivals encouraged individuals to appropriate Scripture for their own purposes.

But by meeting Patriarch Kirill, Pope Francis gives the Russian Orthodox Church leverage, and a new window of opportunity to articulate a new position, breaking with its traditional role in buttressing Russian colonial rule.

When the pastor's preaching started to draw hippies into his hitherto traditional church, he saw the opportunity of embracing a new generation of believers by accommodating their musical preferences, long hair and hippy attire.

After the late Council there did take place in the centres of higher learning in the Church this wholesale jettisoning of the traditional wisdom of the Church, and I am bound to say that the undue subordination of all things to Ecumenism helped the process on, for the theology of the non-Catholic ecclesial communities has long been enervated by the same rationalist principles.

In Galileo's day, support for the traditional paradigm of an earth - centered universe was adamantly espoused by the Church.

What this article means» I get paid by the church for my crappy articles on my less than reputable websites and columns to push traditional church attendance, You need to go to church and shell out $ $ $, otherwise you are a millenial hippy who is going to hell»

On the other hand, renderings of traditional church designs by contemporary classicists including Matthew Enquist, Dino Marcantonio, and Duncan Stroik make for an encouraging conclusion to this informative and eminently readable book.

Many traditional Protestant churches in the late 1960s and early 1970s criticized charismatic beliefs as divisive and questioned whether the spiritual gifts described in the New Testament were identical to those practiced by contemporary Christians.

Is the creation of the soul of man at the beginning of the history of humanity and at the beginning of the individual life of each particular person, as this is understood by traditional Christian philosophy and the Church's magisterium (as a truth of faith), an exceptional, extraordinary occurrence whose special ontological features contradict everything that is otherwise understood regarding the relation of the first cause to second causes?

An ecclesial life characterized by communal repentance and renewal may not excite the managers of mega-churches and their clients, or anyone else suspicious of traditional church trappings, but it is hardly the suffocating and stultifying experience Mr. Benne fears....

We are then very pleased, as part of the debate strongly requested by the Pope, to have stirred up discussion, as exhibited on our Letters page, concerning one particular elephant in the room: namely the Church's traditional emphasis upon the primacy of the procreative end of the marital act.

And this is precisely the authoritarian foundation of traditional preaching, whether that authority be lodged in the church, the Scriptures, the ordination of the clergy, or in the exclusive ability of the clergy, by virtue of their training, to handle aright the eternal truths.