Sentences with phrase «church as way of life»

A Peculiar People: The Church as Culture in a Post-Christian Society by Rodney Clapages InterVarsity, 251 pages, $ 14.99 paper A prolific evangelical Protestant writer, Clapp proposes an understanding of «church as way of life» along lines made familiar by the work of Stanley Hauerwas.

Not exact matches

i beleive there is good out there, and as a Mom i want to make sure i live me life in a way that will make my daughter proud of me so i will introduce Church to her and i will teach her the commandments because whether or not Moses came down from the mountain with two tablets in his hands they are a good starting point to instill good morals.

The curriculum of the seminary should be determined by and reflect the liturgical life of the church, for the most promising way to reclaim the integrity of theological language as the working language for a congregation is for seminaries to make liturgy the focus of their lives.

Especially if you go through a big life changing event such as leaving the church it is nice to be able to explore new ways of thinking and acting which don't necessarily fit into what was previously the norm for you.

Every year, millions of people abandon the institutional way of doing church, not because they are abandoning God, Jesus, or the Church, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His discchurch, not because they are abandoning God, Jesus, or the Church, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His discChurch, but because they find that intimate relationships with others and loving service in the community apart from the systematized and scheduled meetings on Sunday morning is a more natural way of following Jesus and living life as His disciples.

As a member of the Church of Jesust Christ of Latter Day Saints, I Know that Jesus Christ is my redeemer, my advocate with the Father, and He is the only Way, Truth and the Life.

Such thought could, of course, be understood as «church theology,» but the tendency of that rubric is to focus attention upon the traditions and current life of the church in a way that is too limiting.

I spoke about giving and sharing, how living with other people means that we can not always have our own way and how in marriage, as in our families and churches, we must place the interests and needs of others above our own.

Although all of them were members of churches, they found my description of the Christian life as centered on giving and sharing strange — it is not a doctrine or a feeling but a way of living together with others.

Celibacy is highly valued in the Catholic Church as an appropriate ways of living out the ministerial priesthood, being a Shepherd after the heart of Christ, the Good Shepherd.

That is to say, the Christian gospel, the kerygma or proclamation, indeed remains and must remain fixed as the message of the Church, the heart of its life and the meaning of its existence; but at the same time we must find ways in which we can both understand and declare that kerygma which will not smother it in an unimaginative biblicism, but which will be appropriate for our own day.

The Church (read: religion) exists as an arena where individuals search the deepest questions of life and apply their answers consistently in the way they live.

Francis's love of the Bible as a way to receive the medicine of salvation was another anticipation of Vatican II and its restoration of the Scriptures to a central role in Catholic life; and here, too, is a Franciscan lesson for the Church of the twenty - first century.

Bad and divided as the church may be, it is the only organization really working at the job of affecting men's lives in the deep way in which they must be affected if what we prize is to survive.

As one who has been through the living hell of spiritual abuse in my old church there is no way I can keep quiet about those who abuse church members.

Some of these pioneers in changing the church find that the best way to function as the Body of Christ is to leave the institutional church behind, and live and love like Jesus with other people in their community and their neighborhood.

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.

True agreement comes, for example, not only when we state that we agree on the gift of salvation but when we then work out in concrete terms the profound implications of that for the way we think and live as churches and as individual Christians.

I speak throughout Canada and internationally to churches, conferences, women's groups, universities, and workshops on topics ranging from spiritual formation, a sacramental view of living, being a Christian feminist, the ways that we can navigate change throughout our faith journey, the embrace of ancient church practices as a charismatic Christian, writing, social justice, and many other topics.

a couple of times in my life i decided not to join churches because as soon as the vicar or whoever realised i was a musician they started seeing me in a certain way ie.

But the Church can not offer a concrete model of the economy as it might be today and as in certain circumstances it ought to be, in such a way that to realize this model would be a binding moral duty on those in charge of economic life.

That's why Keillor's meditations can appeal to those well outside the church, who regard the religious life Keillor describes so intimately as simply one more quaint part of folk culture, to be savored in the same way one enjoys Judy Collins singing «Amazing Grace.»

The first is the inclusion of church affiliation in what we refer to as «the American way of life,» Franklin D. Roosevelt, the primary spokesman for the American cause in World War II, articulated the four freedoms for which Americans were fighting; one of these was freedom of religion.

Then the social - ethical task of the church would not be simply to develop strategies within the current political options — though it may certainly include that — but rather to stand as an alternative society that manifests in its own social and political life the way in which a people form themselves when truth and charity rather than survival are their first order of business.

It may also be resisted because at the heart of the church there is not much gospel exposed, so that it all comes out as just another prescribed and peripheral way of life without any energy or motivation from the center.

What is happening here, for the first time in two thousand years, for the first time since the apostle Paul pondered the continuing «mystery» of Living Judaism, for the first time since the Church condemned Marcion as a heretic in the second century, for the first time since so many things in our tortuously entangled relationship, is that believing Jews and Christians are encountering one another on a footing of civil equality in a shared exploration of the way through history of the God of Abraham, Isaac, Jacob, and Jesus.

I find that those who are in similar situations as myself, having left the ministry of the institutional church and entered the ministry of everyday life, do not have, nor do they want a way back.

In response to the pervasive relativism in contemporary culture, and the form of relativism that is called religious syncretism in the dialogue between religions — a problem that came in for special attention at a recent Synod for Asia — CDF, with the Pope's express support, is reiterating the Church's faith that Jesus is, as he said of himself, the way, the truth, and the life.

At the other extreme are those who advocate for saying the sinner's prayer, subscribing to a long list of beliefs / interpretations of Scripture, living certain ways and doing certain things (such as attending church so many times a week).

There, he sought to show how Jesus» earthly life «traced out» each man's journey: Just as Christ is the way for each man, each man is the way for the Church, «the way that leads invariably through the mystery of the Incarnation and the Redemption.»

Not only was that the first way, it is also the true way, to ask the Christological question just as the true way to ask the question about the Resurrection is, «Must not Jesus have arisen from the dead, since He is the present living center of the church's life?»

As one friend in Idaho said «the institutional «church» is a way of passifying your mind so that you can go through life serving self and feel ok because you do «church» religiously every Sunday».

This book aims at applying some insights from pastoral psychology to the major dimensions of a church's program — worship, preaching, the prophetic ministry, the church school, the group life, the family - life program, administration and evangelism — as a way of mining this ore.

(«Religious switching,» as Wade Clark Roof and William McKinney call it, goes both ways, but aside from the drift into secularity and out of active church life, the dominant one is from the conservative toward the moderate or liberal side.)

The evangelists lives out the gospel in front of others as a way of gathering people together as the church.

In this battle, a view which presupposes that it is not only impossible but wrong for authority to protect and further common beliefs and ways of life gains increasing control of our imagination, and as it does it erodes the foundations necessary for a church to remain a church.

The Church adapted herself to the feudal way of life, with the parish church and the monasteries as focal points of communalChurch adapted herself to the feudal way of life, with the parish church and the monasteries as focal points of communalchurch and the monasteries as focal points of communal life.

Let us illustrate this point of view toward which our whole discussion has been moving by looking briefly at the sacraments of the Church, the Christian meeting of death, and the Christian life of active service as expressions of the way which is enclosed in the grace of this kind of community.

What there is is finding other ways of exercising that call: interim pastor, parish associate, stated supply, teaching church school, worshiping always, serving on presbytery committees, being volunteers in mission, and by being a participant as an «honorary layperson» in the ongoing life of a congregation — all these and more are ways by which we respond to the enduring calling by God through the church.

You know, please rest your conscience here as you read I am not an authority AT ALL as youll come to see, My lord has pulled me out of church the holy spirit filled church where I recieved Christ, and told me to visit ALL churches, oh and by the way 6 years ago The Lord asked me to open an out reach food pantry and safe haven for the needy, in the city that we live in, anyway this journey was humbling, God always shows me I am the stinker, that its my flesh that wars against the spirit, So many people are worried about satan, and demons or bad freinds or family or other religions, Yeah it makes you wonder 1st is it the same bible Im reading Jesus said it is finished!

There are places where he resorts to the imagery of myth and speaks of Christ as if he were living an unseen life with God in a heavenly realm above, from which he would descend to appear on the earth at the imminent end - time.38 At other times Paul could speak of the church as the body of Christ, of which the Christian believers formed «the limbs and organs».39 He exhorted the Galatians to «put on Christ as a garment», 40 he said to the Romans, «Let Christ Jesus himself be the armor that you wear», 41 and he told the Galatians how he was in travail until they «took the shape of Christ».42 In various ways Paul spoke of the risen Christ as an indwelling presence in the believer, the most moving passage being his own testimony, I have been crucified with Christ; the life I now live is not my life, but the life which Christ lives in me; and my present bodily life is lived by faith in the Son of God who loved me and gave himself up for me.»

Take them one at a time, spending as much time as you need to discuss thoroughly the issues and feelings that arise: «The ideas and issues which excite me most are...;» «The things that are most worth living for right now are...;» «I feel the most joy (pain, hope, lonely, together) when...;» «What I really believe about God is...;» «I feel closest to (most distant from) God when...;» «I get spiritually high when...;» «The beliefs that mean the most to me now are...;» «The beliefs from my childhood which no longer make sense are...;» «Life has the least (the most) meaning for me when...;» «I feel closest to you (most distant from you) spiritually when...;» «The way I really feel about the church is...;» «I'd like to do the following, to enjoy more spiritual sharing...;» «To enrich the spiritual life of our family, I'd like Life has the least (the most) meaning for me when...;» «I feel closest to you (most distant from you) spiritually when...;» «The way I really feel about the church is...;» «I'd like to do the following, to enjoy more spiritual sharing...;» «To enrich the spiritual life of our family, I'd like life of our family, I'd like to..

The lamentable polarisation and confusion which has developed as a consequence of these conflicting interpretations of our present situation is only too familiar to anyone involved in the life of the Church and has led all too often into destructive polemic rather than real dialogue about the best way forward for Catholic Christianity in the third millennium.

Shane has been telling stories and living as an «ordinary radical» for years now, and this book is his invitation to a cluttered and divided church to truly begin to live in The Way of Jesus.

They present the Church as the Church of those who as sinners accept in faith the human life of all, with its ordinariness and its burdens, so that we experience our own lot as that of the Church, and ourselves as its members in that way; as the Church which is believed because we believe in God, the Church whose belief is not to be identified with what it experiences; above all as the Church which is the promise of salvation for the world which has not yet expressly recognized itself as part of the Church, the Church as the sacramentum of the world's salvation.

If, however, he has to think of man in general in that way because it safeguards his own life and is the way in which he can have some hope for himself (which after all is his Christian obligation), then he can not regard the Church as the exclusive band of those who alone are predestined.

In the midst of exile dangers, we must, as the church, live in the hope that a way out of the nuclear stalemate is possible.

But ours teaches how to get there very fast as an individual and very high; and then all the schools and churches here have the unfathomable audacity to actually be discontent with the results that their own beliefs and ways of life are responsible for.

As one pastor who moved from a large church to a small church commented, I would never go back to a large church... Administrative tasks kept getting in the way of doing what I wanted to be doing,... [which is] serving a congregation and making a difference in people's lives.»

I relate with some of your dangers, I use to experience some of them when I first «left the church»... But I will say, years later... now that I have learned to center the majority of my relationships around Christ, that this builds lasting relationships and it is fulfilling for all in so many ways... I am learning to «live in community» with some close believers and feel as though I am experiencing Love like I have never experienced it before.