Sentences with phrase «change in church practices»

Not exact matches

«Lear's counterpart in the contemporary Church,» writes Mankowski, «is a certain segment of clergymen which has made it a practice to vindicate its prejudices by affecting to consult with the faithful, to listen to their concerns, only to announce with astonishment that God's Little Ones are pleading for precisely those changes for which the Listeners themselves have a deep and discerning sympathy.»

Others are even more adamant, however, in saying that the Church can not change a practice that is based on the doctrine of Jesus, the apostles, and centuries of authoritative teaching.

Church leader and theologian Steve Holmes wrote: «I agree profoundly with Steve in his concern that our pastoral practice in this area has often been appalling, and needs to change... his diagnosis of a real and urgent problem is spot on... [He] names a pastoral scandal that we have swept under the carpet for too long.»

These focused on changes that had occurred over the past three decades in culture, church and educational practices.

I also hear from a lot of evangelicals who have begun attending Mainline Protestant churches precisely because they welcome LGBT people, accept scientific findings regarding climate change and evolution, practice traditional worship, preach from the lectionary, affirm women in ministry, etc., but these new attendees never hear the leadership of the church explain why this is the case.

Here we touch on a second major change that slowly took place in the practice of paideia before Christian churches appeared on the scene.

There is also, clearly, a variety of churches in which project members are trying to change minds and inculcate more faithful practices.

According to the document «Towards Common Witness» some of the characteristics which distinguish proselytism from Christian witness are: unfair criticism of caricaturing of the doctrines, beliefs and practices of another church; presenting one's church or confession as «the true church»; the use of humanitarian aid, educational opportunities or moral and psychological pressure, to induce people to change their affiliation; exploiting people's loneliness, even disillusionment with their own church in order to «convert» them.

It is revealing, however, that many who did join churches and synagogues in the 1950s were quick to leave them once their children had grown up, once Vatican II changed the way of Catholic worship, once the Civil Rights Movement put on display the un-religious practices of many of America's mainline churches.

Second, in the community of churches in mission called the Council for World Mission (CWM), there have been radical changes in the thinking and practice of mission.

I could look back in history and see that major figures in church history that caused the greatest change for the good in the church practiced expository preaching.

While I do believe changes in the church could've changed those transitions, I also wonder if our practices, friendships and mindsets could have made a difference too.

If it is not a revolution, this is certainly a radical change in the understanding and practice of ministry in the Catholic Church.

«People who leave the Church despise the Church and are giving up» Clark is completely false here, their leaving because, it's no longer a Church in practice, and doesn't want to change.

And the reason we are sometimes not so nice to you religious lunatics is because you are not satisfied with practicing your faith quietly in your own home or church — you must spread your dirty faith by force, attempting to change the laws of this country and force others to act and think like you.

Feminine theology need not ask Christian theologians of the past to justify today's changes in theology or church structure and practice.

It has been indicated that there is also the need for significant changes within the present structure of religious television, both in terms of integrity of message and practice, in representativeness of a diversity of religious traditions and viewpoints, and in the relation of communication efforts to the wider work of the church.

Before change in sexual behavior and family structure challenged the moral commitments of «the family pew,» anthropologist W. Lloyd Warner had observed that beliefs and practices in the church and in the family were so intertwined that, «Should the present form of the family disappear, the Christian church would necessarily undergo revolutionary changes.

It is important to realize that a very able and earnest attempt is being made by Catholic scholars in this country, with much support from Catholics in western Europe, to change the principles as well as the practice of the Church in this matter.

Cardinal Robert Sarah, prefect of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments, caused a rumpus earlier this summer by proposing to a meeting of liturgists in London that the Catholic Church return to the practice of priest and people praying in the same direction during the Liturgy of the Eucharist: a change in liturgical «orientation» the cardinal described as the entire congregation looking together toward the Lord who is to come.

According to the Global Anabaptist Mennonite Encyclopedia, Simons was ordained as a Roman Catholic priest at Utrecht in 1524, but quickly began to question some of the church's beliefs and practices when, «while he was administering the Mass he began to doubt whether the bread and the wine were actually being changed into the flesh and blood of Christ.»

While it's always been a fluid, free - market kind of place, Sidley has in recent years moved to make its famous litigation practice an even broader church — «when I started there were four or five litigation groups and then about two years ago they changed the organization to just one general department, meaning attorneys have more freedom and the teams can do more cross-selling.»