Sentences with phrase «church leaders often»

Instead of displaying wisdom in spending, shrewdness in planning, and generosity in giving, church leaders often succumb to the spending values of this world.

John Ortberg, author of Soul Keeping and senior pastor of Menlo Church in Northern California, encourages burnt - out believers first by validating what some church leaders often leave unspoken.

In the past decade church leaders often voiced cynicism or even a sense of futility about involving local churches in social action.

Other church leaders often helped to identify or affirm the gifts in others.

Not exact matches

Ben Rogers, East Asia Team Leader at advocacy charity Christian Solidarity Worldwide, told Premier: «The Islamic Defenders Front, they for years have been pushing this agenda, trying to shut down churches, attack the Ahmadiyya community - who're a sect of Islam that other Muslims disagree with - and also often raided nightclubs and bars and want Sharia law to be established.

The leaders of the Mormon Church / «Cult» are not paid is often heard from the Mormon peons which somehow makes these leaders good men.

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.»

Church leaders maintained informal, often friendly, contacts with religious dissidents.

Their hospitals have not attempted to be at the forefront in treating it, and indeed some in Africa have been cavalier in their use of untested blood for transfusions; American members who have contracted the disease have often been shunned; and African church leaders have assumed that AIDS is not an issue affecting Adventists.

The leaders often didn't consult the area churches, leaders, or believers.

There are numerous avenues by which this idea is presented in church settings, but most often it revolves around the idea that we serve a powerful God, and God has dispensed some of that power upon all believers, but especially the leaders of the church by giving them wisdom, vision, and special spiritual gifts.

I've often been asked to speak to leaders of mainline churches on the topic of young people leaving the church.

Despite having one foot in Generation X, I tend to identify most strongly with the attitudes and the ethos of the millennial generation, and because of this, I'm often asked to speak to my fellow evangelical leaders about why millennials are leaving the church.

The psychic energy of contemporary pastors, theologians and church leaders has more often centered on the kerygmatic Word as it encounters «the problem of history,» on struggles against the idolatries of fascism and Stalinism abroad and racism, classism and sexism at home, or on the development of the professional skills of ministry.

You will learn more about young adults, understand some of the many reasons they leave the church and often stay away, network with other leaders in your area and walk away with some do - able next steps and encouragement for your ministry.

How often does this happen among the leaders of churches in the Willow Creek Association?

Early Church leaders wrote about persecution: «The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed» for the growth of God's people.

I often wonder if the leaders of the church would set a budget without their salaries included and without telling the congregation trust that enough was given to meet their needs.

Church leaders» efforts to attack the scourge of degeneracy, feeblemindedness and poverty ran parallel to and often joined forces with the work of the American Eugenics Society.

As I've shared before, I've been on both sides and can honestly say that often leadership abuse is not intentional, but rather the fruit of a very unhealthy way of seeing the role of a leader — whether in the home, business, or church.

In my experience and observation, often when an organization, church, or leader gets accused of being abusive, rather than offering a genuine apology, a kind...

As church leaders, while it is often a good idea to make plans, I think we sometimes get derailed from God's vision for our lives by naysayers and setbacks.

But second, in those days the leaders of the church were often the ones who administered the medicine.

The KGB archives, opened fleetingly after the collapse of the Soviet Union, proved what many Russians had known but few in the West had believed: that the leaders of the Russian Orthodox Church were often forced to carry out the specific instructions of the more nefarious organs of state.

In their early days, when the Emergent Church was vying with the new Calvinism for pole position in the American evangelical world, they launched regular, and often very thorough, critiques of the Emergent leaders.

However, leaders in the early church would often combine practices of believers from various backgrounds (early Christians were a mixture of former Jews and pagans).

So when one Christian accuses a church leader of doing something evil or wrong, the pastor often feels justified in retorting the same way Jesus did, and accuses his accusers of committing a sin against the Holy Spirit.

A second group of leaders and churches (which do not practice these things) often accuse the first group of doing these miracles in the power of the devil rather than in the power of God.

«To the church leaders — who are often as burnt out as the people we're trying to serve,» Ortberg says.

The shame and guilt can often be compounded when the abuse occurred in a church setting or was perpetrated by a church leader.

It's just another example of church leaders, priests, who are entitled, and if caught are often granted special favors, leniencies, and even exonerations.

Neville I forgot to mention that paid church leaders are expected to do all the heavy lifting in my experience and often it can be inward looking.

Church activities depending upon volunteers tend to be spasmodic and often dependent on self - formed leadership, so that parishes are increasingly seeking to appoint people to full - time pastoral roles to coordinate catechetical and evangelising initiatives and to form volunteer leaders and teams.

I believe that while God wants the church to lead the world in bringing out cultural change and redemption, the church is too often resistant to change, and so God turns to culture to be the primary leader of the change He wants to see, that's why some churches at City Central are always looking for a change, and to improve and make people improve.

In the first place, the leaders of the church have been induced to listen very closely to the social scientists and sociologists, and thus they have adopted programs and ideas of social planning which, worthy as they may be, can often be recognized only with difficulty as the real concern of the church.

Men and women in the secular media often are more sensitive to the needs and the issues of the world than are church leaders.

While this may well reflect christological controversies in the early church, it may also indicate Jesus» resistance to the title often given him and to the interpretation of the Messiah as military leader that was implicit in it.

Even after SGM has appealed to the First Amendment to avoid an investigation into the matter, Challies and many evangelical leaders with ties to SGM have either remained silent about the lawsuit or defended SGM, often characterizing those who have come forward with concerns about abuse as «divisive» or «sowing disunity and strife» in the Church.

And even though Christians seem fragmented and disassociated from each other at times, the Church and its leaders have often set examples of peace, hope and unity.

I often share with church leaders that the Gospel - centered response to abuse by the institution is one that demonstrates transparency, vulnerability, and sacrifice.

Secondly, if Christian leaders use the concepts of the new ethic without explicitly clarifying what distinguishes them from the social doctrine of the Church and from the gospel, as is often the case, the faithful will be at a loss and will tend not to discern the difference.

But so often church leaders think they know what that should look like in every single person's life.

«I often say to Christian leaders, «listen, you're in every community, whether you meet in a pub or at home or a building or a school - the Church is there».

The Vatican's churches in the country aren't recognised by the state and leaders and worshippers often face discrimination.

Pastors and church leaders informed by this theology are often very good at working forward from these touchstones to specific courses of action.

Reading all of these people's comments gives one an image of a great tide of humanity washing in and out of an institution that does not have the rigid membership boundaries often perceived by church leaders who look at the church from the inside out (and who are responsible for keeping the statistics).

I'm fully with David in that I want people to seek the revelation of God in their lives, and not to be dictated to by a church leader who, let's face it, often has a lot to loose if people don't by into their vision from God.

The pastor and elders and leaders of the church or organization often serve as the gatekeepers in such situations, welcoming those who belong while admonishing those who don't to «change their ways.»

How often we are still tempted to bring influence to bear upon secular powers by calling on the church to speak with some kind of authority through its leaders and councils.

Within the field in which I am working — race relations in the United States — I am well aware that church leaders have continually stood up for the righteous cause and have often persuaded their churches when they meet in assembly to express themselves for principles along the same line, even when that course was not always popular.