Sentences with phrase «church as»

We need to foster a sense in the church that the polity and skills of workplace and family finally take precedence over the polity and skills that serve the church as institution.

There need not be truly subjective guilt either in the case of the individual or of a social group, even when the subjective conscience is confronted with the official teaching of the Church as a formally binding authority.

I'd gladly join his church as long as there are no rituals, mandatory meetings, or requirement to worship a particular deity.

They regard the Church as the «light of the nations».

«years of undue judgment by the organization and the Christian Church as a whole,» ------- Good for them.

Described by the Church as an «initial contribution», the payment will be made via the Holy See's new Dicastery for Promoting Integral Human Development department.

According to Trena Mewborn, Director of Counseling Service at First Baptist Church at the Mall, there are addicts in the church as well: «Just based on the couples that I've seen through the years, at least 50 percent of the couples who are coming forward have some type of struggle with pornography or internet affairs or some type of sexual issue.»

We treat each other like family, and we treat all the children in the church as our own.»

On these assumptions the following must now be said if the limits of the influence exerted by the Church as ministry are to be clearly recognized.

Theologian Dr Robert Beckford explains what he learned at Hillsong London when he visited the Church as part of his documentary which airs on... More

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

You can ask the question but if you're looking for an answer in the Bible, there are several references where Jesus is referred to as the bridegroom and his Church as the bride (= wife).

Besides, it should be clear that a genuine conflict does not exist at all if there is an absolute rejection of the Church as a partner in a dialogue.

This distinction is important as it totally negates the liberal's claim that the church as against (1) capitol punishment, (2) self - defense, and (3) military participation.

Obviously, such groups can be problematic when they divide everyone up by age group and marital status, but I've also seen them represent what is most powerful about church as members become deeply invested in one another's lives.

John Courtney Murray once described the early church as a «conspiracy.»

This presupposes an understanding of the church as a supernatural community in which truth is authenticated.

The point that most excites me about Father Heisig's essay is the new and revolutionary meaning that he appears to bring to the ancient image of the church as the body of Christ.

As we have said, Balthasar saw the Church as a constitutive part of the Incarnation.

I suspect that the Catholic has always most deeply identified the church as the true and universal body of all humanity, and has furthermore understood the church as being a fully natural as.

The question is how to connect evangelicals to the Great Tradition, which brings me to Pope Francis's appeal to the church as the people of God.

«Through personal stories, proven experience and a thorough analysis of the biblical text, Building a Healthy Multi-ethnic Church illustrates both the biblical mandate for the multi-ethnic church as well as the seven core commitments required to bring it about.»

«Thinking Catholics, who knew what had happened in Rome before the encyclical, who had absorbed all that Vatican II had to say about the Church as the People of God, had assumed that their concerns would be listened to and change in the Church's stance on birth control was inevitable.»

Part of the key is to remember that we should not see the death of a church as a failure.

And the Bible is kept by the Church as a book of history to remind believers of the dynamic nature of the divine revelation, «at sundry times and in divers manners.»

Some people can live in such tension and find it fruitful, but many find it bewildering, and the church as a whole, even when it has goodwill toward the many claims placed upon it, becomes confused about its mission.

Another point that we would want to bring out is the need for Magisterium in the Church as flowing directly from the Incarnation of the Word.

A new model of the Church as processive and organismic would be difficult to define with dictionary precision.

That's what was happening to the Church as a result of the Pope's retirement: it was falling apart.

And it is no use quoting St. Paul on women speaking in Church as the reason for a male priesthood.

Paul almost always writes to the church as a whole, not to individual believers.

To them, church as business is primary, mandatory, beyond question.

It is defined by the Catechism of the Catholic Church as being a vocation to «prayer, penance, and the service of her brethren» (CCC 923).

So next time you want to use MY church as an «example» get the facts right!

These levels of identification describe the Church as an organism.

First, the Church as the Bride of Christ receives her being and life from the Incarnate God in the form of vivifying substance (the Eucharist) and the words of pardon (sacramental absolution).

This is what Vatican II implies when it speaks of the Church as the people of God.

For development, which is a sign of growth, is as much a healthy characteristic of the Church as it is of creation.

The whole understanding of the role of Mary, the understanding of Christ's relationship with his Church as that of Bridegroom and Bride, and the understanding of men and women as a gift to one another - all this is crucial.

The people who are in power and make a living in the Church as it is now do not want change.

Once the theologian could speak of the church as a truly human communal and social body, and perhaps the Catholic theologian can still do so, but I see no way by which the Protestant theologian at this time can speak both honestly and positively about the church.

The Church as a society does not contribute apart from the elements that constitute it, although the weight of the elements working together may outweigh the collection of individual contributions.

I have a lot of weirdness about the Church as a whole, too: questions and accusations or frustrations, perhaps.

If Mary constitutes the subjective feminine holiness of the Church then Peter (Office and Sacraments) constitutes the objective / masculine holiness of the Church as it is entrusted to men (although those men who hold office still exist within the comprehensive femininity of the Church).

When Dominic preached the Gospel and demonstrated it in the way he lived, when people saw it in the love of God which flamed from him, they flocked back to the Church as well as into his Order.

-- as the opening salvo in his description and defense of the church as the body of Christ.

According to Balthasar everything in the Church is a movement between these two principles (Marian and Petrine): the Church as the bride of Christ is the extension and product of the living reality of Christ, which requires an essential structure (sacraments and ministry, which are founded by Christ Himself).

It is quite obvious that bigots like gibb would not take any organization other than christian church as a moral authority.

The metaphor of hearers of the call has one additional advantage, which will be referred to in more detail in chapter 11: It applies to the church as a collective as well as to the individual Christian.