Sentences with phrase «church influencing culture»

might better be called «church influencing culture.»

Not exact matches

Since the fundamental and indispensable unit of Christian community is the Church, these trends in general intellectual culture have in the last fifteen years stimulated a great deal of ecclesiological reflection: one can draw an interesting line of influence from MacIntyre and Habits of the Heart to Stanley Hauerwas and then to John Milbank and the other proponents of radical orthodoxy, all of whom tend to be pronouncedly ecclesiocentric in their thinking.

Now, as the Church became a respected part of post-Soviet culture, many members turned their attention to managing and manipulating her influence.

«Scientific culture thus exerts a powerful influence on young and impressionable minds, and gradually they drift away from the Church.

I suspected I'd get a little pushback from fellow Christians who hold a complementarian perspective on gender, (a position that requires women to submit to male leadership in the home and church, and often appeals to «biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about things like the Greco Roman household codes found in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own culture, and about what we really mean when we talk about «biblical womanhood» — all issues I address quite seriously in the book, but which have yet to be engaged by complementarian critics.

We recognize that some societies and cultures have unjustly limited women's full participation, but biblical, church, and secular history record countless women of vision and tenacious faith who, through prayer and perseverance, overcame limitations of every variety to influence the shaping of human history.

Churches tend to take on the cultural influences and traditions of its members and community, but how many predominantly white churches own a white identity and name its culture as beinChurches tend to take on the cultural influences and traditions of its members and community, but how many predominantly white churches own a white identity and name its culture as beinchurches own a white identity and name its culture as being white?

What makes this stream interesting is that, while it is decreasing in size and influence, the veneer of the institutional church still has an impact on the culture.

In conclusion, the above suggestions — Indoctrination, Incarnation, and Influence — are public, personal and practical ways for contemporary evangelical Christians to confront ongoing racism within our culture and even within the church.

Every church has a dominant culture deeply influenced by the traditions and expectations of the dominant group and leaders in the church.

It must be remembered that the early Christian community moved almost wholly into the Gentile world within a generation or two after its origin within Judaism, and that, as Christian thought took more definite shape within the next three or four centuries, it was inevitable that it should have been strongly influenced by the prevailing philosophy of the Hellenistic culture in which the church moved.

Can a church built in the idiom of a secular consumer society effectively counter that culture's influences?

Can churches build to reflect the idiom of a secular consumer society effectively counter the culture's influences?

This experimentation with symbols and ways of experiencing reality from cultures once very alien to us has even begun to influence some of the established churches.

It appears to them and it appears to me that many churches, ministries are more influenced by culture, more influenced by political ideology, more influenced by American nationalism than by the radical demands by Jesus to live as exiles and sojourners and refugees in this alien world called America.

My response to this is that despite the immense influence of Hellenistic culture on Christianity, the fundamental institutional, liturgical, and ethical patterns that won out in the struggle within the church are better understood in terms of their Hebraic background than in terms of their Hellenistic background.

I was happy to see fellow bloggers raise some good questions: Was this list simply a manifestation of inequities inherent to American church culture, or did it fail to reflect the very real influence women and minorities have, both online and in the everyday life of the church?

Although both «lungs» of the Church of the Christ have experienced the tuberculosis of iconoclasm (indeed, the very term «iconoclasm» comes from the struggle of the Greek Church against the attempts of a Greek emperor to ban icons), the Greek version of iconoclasm was much influenced not only by imperial fiat but also by the surrounding sea of Muslim culture, whereas the iconoclasm of Western Puritanism was born out of Calvin's reliance on Old Testament Law.

Of course, it could be said that all of Western culture is pervaded by the direct and indirect influence of Jesus of Nazareth simply because of the dominant role of the Christian Church in shaping our heritage.

To be sure, the church succeeded in making the necessary adjustments, but it was difficult to ban a spirit of enlightenment which spread under the influence of foreign cultures upon the Christian civilization and which furthered the growth of skeptical attitudes toward the absolute validity of the ecclesiastical institution of redemption.

An equally striking illustration of the influence within the Protestant churches of the movement of thought of which Professor Dewey is the foremost exponent is the book by Professor Baker, Christian Missions and the New World Culture, to which reference has already been made.

In the light of oldline Protestant churches» losses of membership and influence, William McKinney briefly traces their «disestablishment,» and suggests if these churches are to have hope of reversing the trend, they will need to address five issues, including mission agencies, funding of programs, support of congregations, understanding denominational culture and sharing methods of coping.

As its influence has waned, the church has failed to recognize the ways in which an institution that had previously transformed the culture is now being transformed by the culture.

This policy statement first reviews the biblical and theological basis, then looks at the role of the church, the influence of communication technologies and resources, regulation of a public resource in the public interest, the proglrm of concentration of media ownership and control, and the impace of global media on indigenous cultures.

Now when I talk about the influence of culture on the Church, my metaphor of evolution should not be mistaken with accommodation.

However, there is much in the teaching of Madhva which is very similar to Christian teaching, so that a western historian of Indian culture, A.L. Basham observes, «The resemblance of Madhva's system to Christianity is so striking that influence, perhaps, through the Syrian churches of Malabar, is almost certain.»

The church was deeply influenced by the culture of the Enlightenment in the eighteenth century.

But while a Southern Baptist youth pastor may in fact be in the minority in his opinion on marriage and women's roles in the broader culture, he is likely in the majority in his more immediate church culture where he has the most influence and where women and LGBT people may be disadvantaged.

No doubt this results - based culture influenced Driscoll's decision to use church funds to pay for a spot on the New York Times bestseller list and to vow to «destroy» other area churches «brick by brick.»

Many theologians and pastors who champion positions contrary to the faith suppose themselves to be dealing realistically with Catholics influenced by secularized culture who are breaking with the Church or drifting away.

«The Church» as a social institution has had only a marginal and indirect influence on American culture in the twentieth century.15

The structures of the Christian church may have little or no part to play in the years ahead, but the world we live in will remain deeply influenced by Christianity, its beliefs, customs, and culture.

and so it's easy to fall into this kind of thinking for anyone, and (2) Christian culture is so pervasive even our people get bitten by it — we live in an odd time where you can be exposed to other church's preachers on the radio, podcasts, Christian books, etc. and so the church you go to is not going to be the only influence on how you think and approach God & Christianity.

What is more, the research by James Hunter and others has shown that the «strength» of evangelicalism is not as durable as it seems, as younger and more educated members of those churches are subjected to the powerful influences of the wider culture.

The mix of influences led to the development of unique local culture, music, art, cuisine, and architecture, which is most visible in the Old Town of Corfu, with its Italianate buildings, smattering of palaces, narrow alleyways hung with laundry, and grand squares built around imposing Orthodox and Catholic churches.

Identify and equip Marriage Champion Churches and Marriage Champions to create a culture of strong marriages in their circles of influence.