Sentences with phrase «churches as communities»

In considering churches as communities of memory, therefore, we must ask how strong this tradition will be and what goods it will convey.

The idea's presented in this article does not embody the biblical ideal of the church as a community.

At a certain moment of history a special temporary form of the permanent nature of the Church as the community of free faith, hope and love may, indeed, become absolutely essential.

Indeed, one might almost define the church as the community which remembers Jesus.

The church as community of memory.

I want to consider three ways in which the church confers a Christian identity and focus on the challenges presented in each of these areas: the church as a community of memory, the church as denomination, and the church as a supportive community.

Christianity is, through and through, a historical religion, and except for the coming of Jesus Christ into the world, his life, his teachings, his death and resurrection, and the establishment of the Church as the community of his followers, we should have neither Christianity nor New Testament.

Not I see the church as a community of imperfection.

The result has been several precious families coming to our body, a host of kids coming up the hill to our AWANA program where they can be loved and learn about Jesus and a group of people form India who use our church as their community center.

For another, there has been variation insofar as now Church as institution, now Church as community has been the source of authority.

The doctrine of the Church as the community which bears the meaning of reconciliation in history is not then an addendum to the doctrine of atonement.

Royce's doctrine gives especial importance to the Church as the community which remembers Jesus.

Josiah Royce with a quite different philosophical orientation from Ritschl expressed the same truth when he described the Church as the community which is sustained by its memory of the atoning deed of Jesus.21 What is supremely important here is that knowledge of God's forgiveness does not depend upon a private and subjective illumination of the individual believer alone.

Theologians throughout Christian history have envisioned the church as a community of believers not separate from the ambiguities of a sinful yet graced world but fully immersed in that world.

The full substance of the new life in Christ «and of the church as a community of grace is maintained by the continual renewal of the faith through the Scriptures.

The Church as community can enliven but also stultify the Church as institution.

To describe the Church as a community of memory and hope, sharing in the common memory not only of Jesus Christ but also of the mighty deeds of God known by Israel, expecting the coming into full view of the kingdom on earth and / or in heaven; to describe it further as the community of worship, united by its direction toward one God, who is Father, Son and Holy Spirit yet worshipped more as Father or as Son or as Holy Spirit in this or that part of the community; to describe it as a community of thought in which debate and conflict can take place because there is a fundamental frame of agreement and because there are common issues of great import — to do all this and the much more that needs to be done would be to essay the work of a large part of theology.

The book reflects a Mennonite understanding of the church as a community of reconciliation, as stressed in scriptural texts such as Matthew 18 and John 20, wherein Jesus explicitly ties God's forgiveness of people to their forgiveness of others, especially in the Lord's Prayer.

The Church as institution can preserve as well as corrupt the Church as community; it can express and define through word and deed the common mind as well as thwart the common spirit.

As a result the care the church gives, while often quite impressive and compassionate, lacks the rationale to build the church as a community capable of standing aga.

James Gustafson, Treasure in Earthen Vessels: The Church as a Human Community (New York: Harper & Row, 1961), developed the concept of the church as a community of language, although he does not press the implication of language beyond its Christian symbols; nor does he argue that the community employing this language is either essentially or primarily the local church.

Therefore, the communio sanctorum also legitimately describes the Church as that community which shares «holy things», that is, the Sacraments, in common.

Both the baptism of believers and the baptism of infants takes place in the Church as the community of faith.

What he's been building all these years is church as a family, church as a community.

The recovery of the church as the community of faith will not come out of the blue, but out of the existing, fragmented and outwardly dying ecclesiastical institutions of Christendom.

There is emerging today a new form of the church as the community of faith which is the leaven of that faith and of hope and of love in a unsettled world.

The staff members of the centers generally recognize the potential of the local clergy and the churches as community resources but express bewilderment as to how to relate to the various clergy and local congregations in a manner that will be mutually helpful.

Thus it is that a theocentric description of the church as a community that discerns and announces God's activity in the world yields an account of the purposes of the church that is rooted in the church's identity.

The building of the Church as a community with complex organizational structure, with manifold functions and leaders, with various responsibilities to the society around it, can easily degenerate into the building of religious clubs, of sororities and fraternities and of national associations for the promotion of good causes, if the understanding of the Church's purpose, of its responsibility to God, of the nature and action of God, of man and his history, of the meaning of the Church's work in all the complex of human activity and of the interrelation of the various aspects of its work are lost to view.

There are those who do not belong to the visible community but are part of the Church as the community of Gods people.

Certainly «brick - and - mortar» churches will lose some of their utility, but the church as a community may thrive even more, as people are even MORE connected.

Not exact matches

Whether they're churches, sports teams, unions or other local groups, they all share important roles as social infrastructure for our communities.

Churches, church conventions or associations, as well as religious and apostolic organizations, including corporations and any community chest, fund, or foundation, organized and operated exclusively for religious purposes, no part of the net earnings of which inures to the benefit of any private shareholder or individual.

The Catholic Church is in a perilous moment, as are all Christian communities.

«Through the ordained ministry, especially that of bishops and priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers.

Tax these enormous, ornate, arrogant churches, mosques, synagogues as the commercial real estate they are and finally let them approach offsetting the horrendously inordinate burden they place on the infrastructure and staffing of our strapped communities.

McClay's description of truth as «epistemic suspension» rightly portrays liberalism's shapeless ontology, but his «public expression of a moral community» can not replace a theological definition of the Church.

I have to deal with these kinds of questions at my church though because they know I go to a Metropolitan Community Church aschurch though because they know I go to a Metropolitan Community Church asChurch as well.

As an atheist, I prefer Catholicism to evangelical / fundamentalism, the Catholic church while having some rough spots with science, arts, and literature in the past has made strong efforts to co-exist with the science / educated community (they were some of the best scientists, writers, artists, etc).

Christ's Spirit uses these Churches and ecclesial communities as means of salvation

Finally, it bears mentioning that while all adults (our parents included) truly do make it up as they go along, for better or worse, traversing our world as young adults can present to us positive opportunities — opportunities that allow us to shepherd and encourage others in our churches and communities, even the wee ones or our own children who desperately want to grow up.

«The Hispanic community, however, is not immune from the nation's growing secularism, which concerns all religions, as church attendance seems less important to people,» Walsh continued, «and people move from religion to religion and declare themselves spiritual rather than religiously affiliated.»

«Outreach to the Hispanic community is a top priority for the Catholic Church as the huge growth in the Hispanic community offers a challenge to keep up with the pastoral needs,» said Sister Mary Ann Walsh, a spokeswoman for the U.S. Conference of Catholic Bishops.

As an atheist, I can answer that — socialization and community, and reinforcement of one's beliefs, are the point of church.

If the church remains responsible as the gatekeepers of community, where everyone is dependent on the church putting them into groups to find relationship, we will never achieve the depth of community we were created for.

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

Over the next several months, I'm going to end my posts with introspective questions about us as individuals as well as our church communities.

The typical church model, with its clergy - laity divide, fosters the (usually subconscious) view of church as a service organization, rather than a community.

«On the one hand, I view this as a positive step forward for the church, a church that has a history of extreme persecutions against the LGBT community,» he said.

But while our communities and churches certainly benefit from photographers, artists, writers, musicians, artisans, chefs, carpenters, fire - fighters, hard - laborers, entrepreneurs and small - business owners, those who have found themselves in a corporate gig have just as much to contribute to both the Church and the Kingdom as any other talented individual.