Sentences with phrase «church leadership as»

The character of theological education follows from the nature of professional church leadership as «practical theology» since the unifying goal of theological schooling is to educate such leadership.

Not exact matches

This book is a collection of essays and talks presented by Greenleaf as he attempts to apply servant - leadership to the fields of education, business, foundations, churches and government.

YOU: As to who can or can not hold a leadership position or who can or can not teach in a church, I think it comes down to morals not legality.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

We're talking about love relationships not the titillation of nerve endings As to who can or can not hold a leadership position or who can or can not teach in a church, I think it comes down to morals not legality.

The government feared that if it permitted the mourners to enter the cathedral» as sacred to Orthodox believers as St. Peter's is to Roman Catholics» that it would be accused of taking sides in the battle for church leadership.

Doctrinal pluralism, despite its intellectual incoherence, will work so long as something akin to Liberal Protestantism is held by the leadership of the church and so long as those who are not Liberal Protestants acquiesce.

But as the sex abuse scandal continues to embroil the Roman Catholic Church in more than a half - dozen countries across Europe - and with allegations being raised that the pope himself responded inadequately to abuse allegations before he began leading the church in 2005 - Benedict's anniversary celebration has been overshadowed by international scrutiny of his leadeChurch in more than a half - dozen countries across Europe - and with allegations being raised that the pope himself responded inadequately to abuse allegations before he began leading the church in 2005 - Benedict's anniversary celebration has been overshadowed by international scrutiny of his leadechurch in 2005 - Benedict's anniversary celebration has been overshadowed by international scrutiny of his leadership.

In mid-August he was selected, or called (as Mormons say) by local church officials to serve in an LDS Church leadership position in San Franchurch officials to serve in an LDS Church leadership position in San FranChurch leadership position in San Francisco.

As a person who has been in churches with tepid, indecisive leaders, I can tell you that leadership is very important.

As long as the dynamics of the «Church leadership culture» stays the same, there will be no change any time sooAs long as the dynamics of the «Church leadership culture» stays the same, there will be no change any time sooas the dynamics of the «Church leadership culture» stays the same, there will be no change any time soon.

Finally, perhaps it's not you (maybe it some of your subscribers)-- you seem a bit hostile toward church leadership of any kind, and I have to tell you as your Christian brother that it is hurtful and discouraging.

In the Church it's important that the leadership operates as a team.

As I mentioned before, I am not in church leadership.

And so, that which is true of Christ as regards the Church, and true of a husband as regards his wife, is also true of anyone who is «head» or has authority: it is a leadership of service and self - sacrifice.

The About.com - Christianity web page goes on to explain that the way this works out is that husbands «illustrate» Christ's leadership authority, as well as His self - sacrifice, while wives «illustrate» the church's submission to Christ's leadership authority.

Adrian Reynolds is part of the leadership team of The Proclamation Trust and serves as associate minister at ELT Baptist Church in Mile End, London.

The purpose of my project was to unpack and explore the phrase «biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «biblical womanhood» is often invoked in the conservative evangelical culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions in the church.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

So far as I know there is no issue in our society today on which the old - line churches are giving effective leadership of the sort I have been outlining above.

Now at almost 600 comments, the one thing I hope for outside of the apologies that Julie (and others) so richly deserve is an end to the evangelical / pomo / dispensational / Calvinist / church - growth / emergent / author / leadership / Christian conference scene (pick one or more categories as YMMV).

Perhaps the question as to what their church - relationship means is asked less searchingly among us because of the apparent self - evidence of the answer: we are preparing ministerial leadership for the churches.

It is sadly clear that churches as institutions can not now provide the leadership humanity needs to avoid terrible catastrophes.

The servant model doesn't set as a priority requiring others to come help the church / leadership / pastor fulfill their mission.

While liberation may not be adequate as a summary motif for the church's mission and derivative leadership roles, it does hold out for us a more active overarching image than shepherding and counseling.

The fact was that as the Church moved westward with the people, the Episcopalians soon lost their position of leadership in the New World.

Where are the articulate leaders in Catholic communications and Catholic education putting forth a practical and visionary plan that will help the church provide leadership in the public square as our nation staggers toward the millenium?

Origen, for this and other idiosyncrasies such as his universalist doctrine of apokatastasis, 32 came to be identified not as orthodox but heterodox by the church's official leadership.

In the context of the teaching of theology within the church, just as there are roles between the se.xes, and roles within the marriage covenant, there are roles within church leadership.

This hasn't meant that deep relationships haven't happened in the church as David points out, but it has set up in many communities for a number of these complex reasons where friendships become utilitarian — from leadership on down — the fruit becomes that the friendships exist for the church.

Some are severe (others would say strident) indictments of the leadership of the Catholic Church, maintaining his reputation as, in his own words, «a loud - mouthed Irish priest.»

And yet women who showcase leadership in the Church today are more likely be accused as a Jezebel than celebrated as a Deborah.

In the church, people of Candace Cameron Bure's doctrinal slant tend to point towards a few passages of Scripture (particularly Ephesians 5:22 - 24, Colossians 3:18 - 19, and 1 Peter 3:1 - 2) as justification for the the idea of a husband as absolute head of the home with his wife in submission to his leadership.

Within the church, the Quakers are united through orthopraxy: We have a similar set of practices, even as certain churches push those boundaries with liturgies (programmed worship) and pastoral leadership of worship.

The first is that it is disastrous to define theological schooling as the task of educating church leadership because it distorts and finally destroys theology.

[4] When theological schooling is defined as preparation for filling the functions that make up the role of professional church leadership, graduates turn out to be incapable of nurturing and guiding congregations as worshiping communities, the health of whose common life depends on the quality of the theology that is done there.

To put it bluntly — and to focus solely upon the most important issue that I, as a Christian minister, must consider — I will state it as follows: Because Mormonism is a church of Satan, and Mitt Romney, in his leadership role (s) in this insidious and abominable cult, is a disciple of Satan, no Christian can support his campign.

You get pretty much the same theology as the Emergents, but you have a church structure filtering out riff raff like these before it gets to a leadership position in the church.

If women are celebrated, empowered and given freedom to exercise their gifts in leadership as God intends, imagine what it could do for the global Church — God's kingdom on Earth as He intended — a glorious, united and beautifully vibrant people.

I am 60 years old, grew up in a very legalistic cultic church, been part of several church leaderships, served as pastor of a start up church, read and went to many, many, many church growth conferences, wanted to reach the lost, always trying to find the best structures, the best form of church, and what type of bells and whistles will attract people to church.

It goes without saying that the Catholic Church does not have any female leaders in the organization, and it is very apparent that the Penn State University organization and the Athletics Department lacked this type of leadership as well.

We need to teach on submission and church authority structures in a way that equips women abused by the very leadership to which they were called to submit to boldly live out their gifting as co-heirs with Jesus Christ.

While different from the role practiced in the local church, it is essentially a recognition of spiritual authority based on relational and proven experience as opposed to positional leadership.

It is not by any means the case with all christians, but some certainly have inadvertently and unknowingly (in most cases) placed church attendance / society / culture / leadership and a particular book (the Bible) on the same level as they God they claim to worship.

Yes we have a Church leadership, but their focus as leaders is the Church itself.

Phoebe is a diakonos, in exactly the same position of leadership as a male church leader.

Its up to those in church leadership to weed out the bad ones that cause harm to people and if they do nt they will be held just as accountable as the guilty.

The film is an incredible work of investigative journalism, centered around interviews with former members of the «church» as they painfully recount the abuse they suffered under the group's leadership.

To put it bluntly — and to focus solely upon the most important issue that I, as a Christian minister, must consider — I will state it as follows: Because Mormonism is a church of Satan, and Mitt Romney, in his leadership role (s) in this insidious and abominable cult, is a disciple of Satan, no Christian can support his candidacy.

As the years passed, so many in the church and / or their families had been involved in those «sins» that I've heard them mentioned only twice (in private discussions with two pastors regarding church attendees — I was part of the leadership team) in the past twenty three years.