Sentences with phrase «church lives the consequences»

Now the church lives the consequences of not being able to do more when needed, because the church was not prepared.

Not exact matches

It would place the Church in the role of gently but firmly pointing out violations of biblical law and predicting the consequences, while seeking to live out its own profession before the world, showing God's glory in the wholesome, restrained, but ultimately satisfying outcomes it would demonstrate.

This phenomenon of the baptized Catholic pagan is an impediment to the Church's mission, for it suggests that the Church is not serious about the truths it proposes or the consequences of living (and not living) by those truths.

And so for Balthasar the Church flows from the seriousness of the Incarnation and Christ's life as a human being.4 The Church, therefore, is a constitutive part of the divine initiative and not a consequence of it.

As the «outpouring» of the Spirit had come, unsought, in consequence of the life, death and resurrection of Christ, so the «indwelling» of the Spirit was the means by which He continued to form, guide and govern His Church out of the unseen world, where He was now invested with divine authority «at the right hand of God».

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.

In Conscience and Obedience, William Stringfellow has it right, I think: «The principalities (governments, institutions, and even the church) are autonomous in relation to humans; they are created beings in their own right, not simply projections of human life, and their demonic character as fallen powers is no mere consequence of human sin either personal or corporate.»

we still have to deal with the relationship of these issues to the work of God and the church, to the biblical stories, and to the consequences for Christian living.

If Church teaching were to be wholeheartedly accepted by the Church as something that should be promoted with enthusiasm, if Humanae Vitae becomes seen as teaching that will make people's lives holier and happier, several consequences follow for education concerning sex and relationships.

In consequence, the next decade will enable the churches to bring together that which, at their best, they tend to do well (providing persons with a faith perspective from which to cope with the enduring problems of life) and that which they do less effectively (corporate and social ministry).

We may be the church as it is, in other words, at peace with the institutional consequences of life in the Incarnate One.

Those propounding this idea of «conscience» urge us to recognize three things: that the spiritual and moral life is a journey; that when the Church teaches that some things are just wrong and no combination of intentions and consequences can make them right, the Church is proposing an «ideal» to which the most «generous» response may not always be possible; and that confessors and spiritual directors should be compassionate and discerning guides along the often rocky pathways of the moral life.

That this omission had consequences in the life of the Church is apparent from the diversity of doctrines — not all of which can possibly be true — that have been drawn from Paul's words.

A particular consequence of such an objective approach to the Church, which characterises Rahner's ecclesiology, is that ecclesial life falls into the trap of masculine rationality.6

The passage most picked up in news reports is this: «We urge those Catholic officials who choose to depart from Church teaching on the inviolability of human life in their public life to consider the consequences for their own spiritual well being, as well as the scandal they risk by leading others into serious sin....

In the suburbs churches tended to become centers for privatized piety and of little or no consequence in the day - to - day lives of their people.

This finding does not imply that the theology or conviction of the leader or congregation is of no consequence; «rather, it is to say that the conviction, enthusiasm, warmth and competence with which the Christian faith and life are shared communicate more effectively» One of the report's conclusions is that, the dangers of «clericalism» notwithstanding, it is absolutely necessary to upgrade the quality of professional leadership if the churches are to grow and if the expectations of the laity are to be met.

All the expected topics are here: the founding of Constantinople, the building of the great church of Agia Sophia, the rule of Justinian and the codification of Roman law, the shimmering mosaics of Ravenna, the harsh consequences of the rise of Islam, the place of icons in Byzantine life and the iconoclastic controversy, the conversion of the Slavs and the creation of an alphabet for the Slavic tongue, Mount Athos, the outstanding historian Anna Komnene, the arrival of the Crusaders, the siege of Constantinople.

After some gruesome consequences from my life choices I returned, like The Prodigal Son, to the Catholic Church and found, like never before, a beautiful new life.

In declaring the Gospel, the Church recalls the great Event from which its own life began, and in doing so testifies out of a lengthening experience that this event really was a «mighty act» of the living God, persisting in its consequences to this day.

He had before him the perfect text to enable him to grapple with the consequences in Church life of his ideas about faith.

Humanists and other secularists — including religious people who believe in a secular state — have long campaigned for an end to «religious privilege» and «religious discrimination»; at the same time, many Muslims have claimed that there is a prevalent «Islamophobia» in society; recently, representatives of some Christian churches are claiming that Christians are being «marginalised» as a consequence of «aggressive secularism» excluding them from public life.