Sentences with phrase «church experience which»

Gary i really like your opinion re A Shark's Welcome, resonates with my own 20 year committed to the church experiences which the position of «Shark» as (insecure) pastor... left its devastating mark..

Not exact matches

His experience is a reminder of the twin church bombings in Lahore in March 2015 which killed 70 people - mainly Christians.

In the waning decades of Counter-Reformation Catholicism, which coincided with the post — World War II period, Catholics in the West experienced a relatively comfortable fit between the Church and the ambient public culture.

In Pentecostal circles, theology and practice are inseparable, so I would like to offer some observations drawn from my own experiences «on the ground» in Pentecostal churches, which may help corroborate and clarify some of Smith's insights.

Likewise, the relative ease with which the Church can speak publicly against embryo destruction is married oddly to the relative difficulty it experiences in explaining the prohibitions on certain assisted reproductive technologies.

Not only this book a lively and honest memoir of Lane's experiences with church, but along the way, she makes a compelling case for the virtues that make thriving church communities to which we want to belong.

It also places it in continuity with the experiences of the early church, and within the continuing narrative of the development of Christian thought — as people have struggled to make sense of and articulate their lived experience of God — which produced the great ecumenical creeds (with their clear progression of understanding about God, Christ and the Holy Spirit)- and which continues on today.

The overthrow of the last emperor, Haile Selassie, by a Marxist - inspired coup in 1974 introduced a period of being in the wilderness for the Ethiopian Orthodox Church, which along with other churches experienced martyrdom and persecution.

That experience helped us decide that as followers of Jesus we should be the first ones to welcome new people, whether it be to our neighborhood, our church, our workplace or even social groups to which we belong.

In and through this experience, which becomes the illuminating event of our total everyday life, one finds himself in a great company, the Church: a member of a body that lives in the Christ - happening, dwells in this Word of the Lordship of Christ.

And indeed, mysticism — which I would define as practices intended to help connect a person to God through experience, intuition, contemplation, the devotional reading of Scripture, ritual, and prayer — has been a part of the Church from the very beginning.

But to John the letters have always been ascribed, and we may think of the Elder John as sending them out from Ephesus, one to Gaius, one to the church to which he belonged, and one to that and other churches, in full assurance that the Christian experience and belief in Jesus as the Christ would save them from the mistakes of Docetism.

Cardinal Newman said there were three authorities in the Church: the authority of tradition, the authority of reason and the authority of experience, which he placed respectively in the hierarchy, the university and the body of the faithful.

«At the bottom of this is the humility of the Crucified, which will always be contrasted by the great powers of the world, but which generates a real hope that is manifested in the creative vitality of the Church: in her communities and her movements, in the new responsibility of the laity, in ecumenical relations, in liturgical and spiritual experiences.

I was reminded of just how different our experiences can be after I came home from a day with the family to find in my Google Reader a lovely, celebratory post from Sarah Bessey, «In which God has restored me to church,» as well as an honest reminder from Kathy Escobar, «When Easter is Hard.»

But as Joseph Bottum has suggested, «the single most significant fact over the past few decades in America — the great explanatory event from which follows nearly everything in our social and political history — is the crumbling of the Mainline [Protestant] churches as central institutions in our national experience.»

And so now, Paul is exhorting some of the churches who were not experiencing similar difficulties, to give from their excess to the churches which were facing such dire need.

We get to talking about all the ways in which we've been disappointed and ostracized, and the next thing you know, we've slipped right into a contagiously cynical church - bashing session, the kind that can leave those who have had beautiful, affirming, and life - giving experiences in church feeling like the odd ones out.

As the actual Church in fact does not fulfill it, does not advocate concrete social demands energetically enough, does not dissociate itself radically or quickly enough from dying social forms, does not stigmatize nuclear warfare profoundly enough (all this according to the opinion of these Christians, which objectively is by no means necessarily false), they experience one disappointment after another in regard to the Church, protest against it, hurt and irritated, and turn into lay defeatists.

The churches which have been active in family counseling have produced family education programs on a large scale; often these are based on clinical experience obtained in the counseling centers, thus relating to real problems in the lives of people.

More obviously than in other parts of the Synoptic Gospels there is much material which is evidently a casting back, in the form of a narrative about Jesus, of the thought and experience of the Church in later years, and of its controversies with opponents.

Although we have focused on Jesus» divine status, for many people their experience of him as Saviour is more significant The World Council of Churches in its basis, which has already been mentioned, says it is a «fellowship of Churches which accept our Lord Jesus Christ as God and Saviour».

Reason, experience and tradition are not «independent, counterbalancing sources of authority» which can ground the church's identity.

There is a profound and deepening entertainment value to be discovered in the cycle of the church year (Christmas, Easter, Pentecost, etc.) which in and of itself is resonant with human experience, kind of like the value of Verdi to the non-Italian speaker.

In denominational systems which rely on placement appointments, an increase in the number of women in senior pastorates is slowly beginning to occur; but in systems which rely on a call from a congregation, the availability of highly qualified and experienced clergywomen has made little difference in the tendency of large churches to call male ministers.

And today, rather than playing defense, American seminaries like Mundelein in Chicago are exploring how the Church might go on offense — not in an offensive way, but by developing new models of a 21st - century apologetics that invites disenchanted post-moderns to experience the divine mercy and come to know the truths to which that experience leads.

Field education should be offered in lively churches (which have a mental health program) where small groups of students are supervised by experienced clergymen (with faculty status) who are themselves instruments of growth and healing.

In my personal experience in «churches» of which I have been a part, however, values and mission have been almost obliterated by the focus on money, property, staff, pandering to the whims of those who give the money, catering to those in power in the organization and so on.

The training of the task force should include experiences which will awaken a lively interest in making their church relevant to the community mental health movement.

This constitutional disestablishment of all churches embodied the wisdom of Roger Williams and Thomas Jefferson — the one from his experience with the Massachusetts theocracy and the other from his experience with the less dangerous Anglican establishment in Virginia — which knew that a combination of religious sanctity and political power represents a heady mixture for status quo conservatism.

The Archbishop of York, Dr John Sentamu said: «Peter brings a wealth of experience in parish ministry and in army chaplaincy, and has many spiritual gifts to help him lead the church forward in the mission of God in the diocese to which he has been called.

Practically speaking, inculturation, which would be the local incarnation of the local church, has to be a local experience.»

The range of religious experience, religious resources and potential mission partners on which church leaders can draw is mind - boggling.

Many felt that the theological task of India need not be the preserve of the «Brahmanic Tradition» within the Indian Church, which had always used «intuition, inferiority oriented approach» to theologising.14 Dalit theologians were of the opinion that the theological and cultural domination of Brahmanic traditions within Indian Christianity, ignoring the rich cultural and religious experience of the Dalits had to be ignored, if not rejected completely.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

It does reveal, however, the shift of emphasis which took place in the early centuries of the Church from the Trinity of experience to the Trinity of doctrine.

The church school should give persons of all ages those experiences which will awaken their sense of need to search for an adequate and satisfying faith.

Creative church schools work hard to make everything that occurs in the classroom (worship, problems in interpersonal relationships, teaching - learning, and so forth), laboratories in which religious truths can be brought to life and experienced.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

Highly personal, however, as this authority is the experiences out of which it grows can also be affected by the participation of the lonely individual in the life of the whole Church, including its life of prayer.

Under all variations of form, they continued to affirm that in the events out of which the Christian Church arose there was a conclusive act of God, who in them visited and redeemed His people; and that in the corporate experience of the Church itself there was revealed a new quality of life, arising out of what God had done, which in turn corroborated the value set upon the facts.

A family - cluster house - church appeals primarily to adults who are already committed Christians and to families in which the parents are eager for an extended family experience.

But a church's smaller groups are the settings in which lonely people can best experience the reality of religion as creative relationships — with self, others, and God.

12:10) was probably a constantly recurring phenomenon in Christian worship from Pentecost to the time when I Corinthians was written, but more important was the intelligible prophecy in which the understanding of the speaker contrived to interpret the purport of his experience and to «edify the church» (I Cor.14: 4.

Meanwhile, another split at the original Church of the Resurrection in West Chicago, which had experienced renewed growth, led to the creation of the Church of the Resurrection Anglican, a church which is overseen by the archbishop of UChurch of the Resurrection in West Chicago, which had experienced renewed growth, led to the creation of the Church of the Resurrection Anglican, a church which is overseen by the archbishop of UChurch of the Resurrection Anglican, a church which is overseen by the archbishop of Uchurch which is overseen by the archbishop of Uganda.

For the church was threatened with martyrdom; it had, in fact, only recently experienced the blood purge which resulted in the deaths of Peter and Paul.

The Western Protestant experience, which included church...

Christianity wants persons to believe in a supernatural, interventionist, all - knowing judging God but through my experiences I have come to the same conclusion to which the embattled, controversial United Church of Canada minister Greta Vosper has come — God is not interventionist and supernatural:

Questions are raised about the Catholic Church's relative inexperience with vernacular liturgy compared to the 500 years» experience of the Church of England which allowed a sacral vernacular language to emerge.

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.