Sentences with phrase «church tradition teach»

But if historical theology and church tradition teach us anything at all, it is that many of the ideas we have held to most dearly have been the same ideas that have cost the church and the world most dearly.

Not exact matches

I don't like it when atheists want to secularize our culture and shut out any public mention of religion... But I also don't like it when modern evangelical fundamentalists are so ignorant of the Christian Church's teachings and traditions of two thousand years.

Since young adults perceive evangelical Christianity to be... «unconcerned with social justice», it's a shame that more evangelical churches don't know about the Just Faith program, which provides «opportunities for individuals to study and be formed by the justice tradition articulated by the Scriptures, the Church's historical witness, theological inquiry and Church social teaching» (from jusfaith.org/programs).

But it takes a special kind of nerve to caution conservatives about «the high costs of tying a church with a rich tradition of social teaching to the right end of politics,» when you are on board with efforts at the left end of politics to alter and thereby betray that tradition.

Catholics, in turn, teach that the Magisterium exercised by the successors of the apostles — which they believe is intended by Christ, is guided by the Holy Spirit, and is in clear continuity with the orthodox tradition — enables the Church to explicate the truth of Holy Scripture obediently and accurately.

But the details of his pastoral implementation lead to dangerous and irreconcilable deviations from the tradition, especially with respect to John Paul's important teaching documents Familiaris Consortio, The Catechism of the Catholic Church and Veritatis Splendor.

Too many lies along with Pagan traditions ad Greek mythology are taught in the churches today (Christmas, Easter, Eternal torment in Hell, etc.) This evil plague called religion must go.

I agree when you are show casing narrow minded traditions in church, and I am all for that, but now you are removing one of the most clearly attested teachings of the NT.

The Catholic Church has a hierarchy in order to function and to sustain its teaching of scripture and Tradition for 2000 years.

Polemically, Reformation theology grounded its teaching on Scripture alone, rather than on Scripture and tradition, the polemical pole represented by the Roman and Greek churches.

Centuries of separation and polemics have led Protestantism in some quarters to imagine that the biblical witness could be disentangled from the Church's history, tradition, and teaching office.

What is needed, however, so as to reassure the Eastern Orthodox is some mechanism whereby a pope who departs from Tradition by teaching error, or what may be construed as error, can be inhibited by a form of ecclesiastical enquiry or trial — as is the case with any other bishop in the Church.

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.

A faithful church will find that it already has enormous resources, most obviously in a deep tradition of teaching on sexual ethics that already exists.

Here it is assumed that the church's teaching is the responsible development of biblical teaching, but the task is not so much to check this assumption as to build on the tradition.

Upon the basis of Paul's teaching, taken alone, Christianity might possibly have foundered a century later in the rising sea of Gnosticism; possessing Mark's compilation of the historic traditions, later amplified by the other evangelists, the church held true to its course, steering with firm, unslackened grip upon the historic origins of its faith.

If the church focused on teaching people to be moral by upholding bible principles instead of their own traditions, they wouldn't have to be concerned.

Not direct «Paulinism,» then, but the leaven of Paul's teaching influencing the common faith of the earliest church in the West, and hence affecting the tradition as it came to Mark some years later — that is what we may reasonably look for in Mark's Gospel.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

Let us be clear, according to Vines, the tradition and reliability of the Church's teaching throughout the ages on sexuality are both wrong.

It also requires the authentic and authoritative tradition and teaching of the Church, for if the word of God was inspired by the Holy Spirit, then it can only be authentically interpreted by the same Holy Spirit.

Considering these opinions, are we to manufacture a pseudo-truth about marriage in the name of being «pastoral» and change the teaching of the Church received from Christ and the tradition?

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

It raises a question that all thoughtful Christians must at some point address: How do we identify the true tradition of Christian teaching throughout history, and what part does the Church play in that tradition?

All my life I've been taught that the Church is at its best when the theology is consistent and everyone agrees with one another, but when my very faith was on the line, it was the diversity of the Christian tradition that offered me so much hope.

A reasonable explanation is that usages of Kingdom of God characteristic of the teaching of Jesus and not of the early Church live on in the synoptic tradition.

and it has two of the hallmarks of the differences between the synoptic tradition and Judaism and the early Church respectively, which we have argued are derived from the teaching of Jesus: a use of Kingdom of God in reference to the eschatological activity of God (S. Aalen, ««Reign» and «House»...», NTS 8, 229ff.

In the final analysis, the churches» ability to teach the ethic of eco-justice to the public depends on the assessment we make of the religious and ethical significance of our public traditions — in particular, the civic tradition of participatory democracy.

In the early patrisdc period it was common to draw a distinction between the apostolic paradosis (tradition) and the church's didaskalia (teaching).

Even after the birth of the church in Acts 2, the vast majority of the early Christians were Jewish, and most of the Gentiles who converted were «God fearers» which means that they knew and respected the teachings of Judaism, and even followed many of the Jewish traditions and practices (cf. Acts 10:2).

Churches need to be teaching centers where faith and tradition can be explored, where truth can be pursued without the employment of authoritarian cliches like «the church teaches» or «the Bible says» to stifle the questioning process.

In the modern context the just war teachings of the Catholic Church lie alongside the contributions of these other spheres to the developing tradition.

In the fifth century Theodore found a very favourable hearing in the East Syrian Church as his teachings were very congenial to those who were reared in the ancient traditions of Ephrem and Aphrahat.

Then there are the dangerous questions that challenge the tradition itself, like why can't women teach men, why can't I teach your children in Sunday school if I'm not straight, what's this head of the household crap, why can't we have marriage equality, why is the church so myopic, and isn't it possible that the whole human race is connected and one and that there is no separation illustrated by the ancient paradigm of heaven and hell.

A close Nerbal study of such writings as the Epistle of James, the First Epistle of John, and the ethical sections of most of the Pauline Epistles, is needed to show how deeply embedded in the teaching of the early Church was the tradition of the words of Jesus which gave authority to it all.

The existence of a Church with a teaching tradition provides necessary informational boundaries for ensuring the reliable transmission of what the apostles received from their encounter with Jesus.

Such arguments as «the Church teaches --» were destined to become less and less sufficient to win immediate acceptance for the ideas they prefaced The validity of traditions was questioned; general beliefs about physical phenomena were subjected to various tests.

The Church of Rome attributed divine authority to the general corpus of Catholic teaching, which included the Bible, traditions of long standing, and the belief that the Divine Head of the church would not allow His church to err on important iChurch of Rome attributed divine authority to the general corpus of Catholic teaching, which included the Bible, traditions of long standing, and the belief that the Divine Head of the church would not allow His church to err on important ichurch would not allow His church to err on important ichurch to err on important issues.

Christian spirituality is based on the teaching of Jesus, as known through the Scriptures, and interpreted by the Christian tradition, generally through the authority of the churches.

We now have two or three generations of people in and around the churches who are not only unfamiliar with the fundamental teachings of the Christian tradition, but largely ignorant even of the scriptures.

«We have the enduring tradition of the Church, its teachings, the liturgy, its morality.

Taken together, they argue for «change» but, in the hands of O'Malley, with a wary glance upon the inherited tradition of the Church, earlier conciliar authenticity and the authority of papal teaching.

Nevertheless, most church teaching, even in the monastic traditions, has opposed asceticism as a normative ideal.

In your excellent editorial article, you write: «There has been a long - tradition within Catholic catechesis for making a rational case for the immortal nature of men... She (the Catholic Church) needs to make a renewed case for her teaching concerning the human soul.

If a Catholic educational institution accepts this mission for its theology programmes it will naturally function with a respect for magisterial authority and teaching, a love for the Church's tradition and a desire to transmit it without modification.

That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation - state is preeminently the social agent through which God works God's will in history.

For Catholics (and Orthodox) the story is that Christ did not leave a book, it left a community, Church, that taught his teaching through oral tradition.

In the Church's teachings and highest traditions we find a meaningful contribution to the emergence and foundation of a global community, namely, the dignity of the human, the unity and universality of the human family, and the common human responsibility for all of creation.

Even after a season of my life when I walked far away from our traditions, gathering the greater story of our Church and history to myself, I now find myself corkscrewing back over and over again to the teachings of my childhood, the songs, the practices.

And as a matter of fact, the history of the Church's use of Scriptures in her preaching and teaching has tended to move in an either / or pattern, there being periods of strong emphasis upon the Scripture as the body of authoritative tradition, provoking a reaction in favor of an understanding of Scripture as address to the hearers.