Sentences with phrase «churches place in society»

This gave it a distinctive social space a term Burgess uses often, though he does not cite the literature that developed this idea of the churches place in society generally or in East Germany specifically.

Not exact matches

For Wells, the pervasive moral stupor characteristic of late - twentieth - century North American culture, to which much social criticism in recent years has been directed, demands a response from the Church before any thoroughgoing moral reconstruction of civil society can take place.

When you live in a society where there is a high value placed on calling yourself Christian and going to church, and there are even promising career paths available, there's always going to be people who become Christians for the wrong reasons.

Marriage therefore had a framework of support in place, not only from the legal system but also from families, churches, friends, children, schools, workplaces, media — from almost all of society.

society needs to stop protecting the rights of gays and lesbians and should focus on our mere extinction if we do nt repent, and hed to the words of CHRIST, we should not be spending even a minute talking about gays, bc the main story is how ignorant and stupid society has become, KNOW THIS, IF YOU REMOVE THE WORDS CHRIST FROM CHRISTMAS AND DECIDE THAT IS NO LONGER A STORY ABOUT A BABY FROM BETHLEHEN AND NOW ITS ABOUT SANTA CLAUS, AND PEOPLE ARE LEARNING TO ACCEPT OTHER RELIGIONS MOVING TO NY THEN YOU CAN EXPECT EVIL AND DISOBIENCE TO PROVAIL how can any group of people who blantenly marry in a church before GOD ALMIGHTY and demand that society accept them, have any place NEXT TO A HOLY GOD IN HEAVEN, WHO IS WITH OUT SIN, ACCEPT THEIR SIin a church before GOD ALMIGHTY and demand that society accept them, have any place NEXT TO A HOLY GOD IN HEAVEN, WHO IS WITH OUT SIN, ACCEPT THEIR SIIN HEAVEN, WHO IS WITH OUT SIN, ACCEPT THEIR SIN.

These essays make a large distinction between the place of the old in society and their place in the church.

If any members of the Church including also individual bishops were to demand that the Church should alter her constitution in a way contradicting her dogmatically defined self - understanding, such movement in favour of change would actually no longer take place within the Church but outside, for those demanding such a change could no longer belong to the Church in the full sense of a visible society.

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

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.

«It was public; it acclaimed the society's connectedness with the sacred; it made the streets and plazas sacred places in addition to the churches and shrines.»

Others in England, especially those in the Church Missionary Society, saw Africa as a place for their special concern.

It seems to be clear that the Church in America in our time like Church in any place at any time is deeply influenced in its institutional forms by the political and economic society with which it lives in conjunction.

As the Catholic church transformed itself internally at Vatican II and as the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reform.

For the past few years I've been hearing a lot about gender roles as evangelicals debate the place of women in the home, church, and society.

Responsible theology must therefore engage in institutional criticism as it reflects on the «place» of the churches in the life» of modern society and in ideological criticism as it reflects on itself.

No longer the persecuted remnant of recusant days, nor confined to caring for the huddled masses emigrating from famine in Ireland, the Church of this period had taken a settled place in society.

Evidence that the drive for meaning is still alive and well in contemporary society is to be found in a number of current social movements (interestingly, some of these groups find it convenient to use church facilities as their meeting place).

As for the church, we can not make sense of its place in society without initially distinguishing between the corpus Christi, on the one hand, and the institutional or gathered church, on the other.

Everett is surely right that the church's historic place in society is what made it host to the dissident groups, although the church did not know how to treat them.

In the last century the Church was presented as a full and perfect society, on the same level as the state; at the same time, emphasis was placed on the hierarchical and juridical aspects of the Church as institution.

Instead of teaching their own positive convictions, which can help overcome a dehumanizing orthodoxy and so transform the life of the church, these schools seem to think that they will transform society and church by offering this or that course in urban studies, by relocating the setting of education to the places «where people live,» and by increased field experiences.

Nevertheless, both are devoted to the personal vocation of man, though under different titles... [Yet] at all times and in all places, the Church should have the true freedom to teach the faith, to proclaim its teaching about society, to carry out its task among men without hindrance, and to pass moral judgment even in matters relating to politics whenever the fundamental rights of man or the salvation of souls requires it» (Gaudium et Spes, 76).

In the second place, the churches do not have the kind of influence that would enable them to build a new society, even if they wanted to.

Newbigin places these first century Christians and their role in society in stark contrast to the role of churches in the Western world today.

But the crucial question for evangelistic mission today is how in a changed post-colonial situation the forms of the church and its evangelistic proclamation and the call to conversion and the invitation to join the fellowship of the church may take place within the context of the recognition of religious and cultural plurality and common participation in building a new just society and state.

The Constitution recognized the «special place» of the Catholic Church in Irish society.

The church institutions now in place — congregations, seminaries, church boards, as well as the multiple institutions of society — are all oriented to sustaining the conditions of their own survival, and in most cases sustaining the conditions of survival means maintaining the status quo.

Finally, the church must understand that there is a place for government family supports in complex postindustrial societies.

Those seriously concerned with this central issue in American society might have seen the church as the place where they could participate in critical reflection guided by Christian commitments.

Dear friends, much still needs to be learned about the form in which the Church takes her place in the world, helping society to understand that the proclamation of truth is a service which she offers to society, and opening new horizons for the future, horizons of grandeur and dignity....

An article by Jim Dwyer in, of all places, The New York Times reported (April 27) that the New York State legislature is beginning to address the fact that child abuse is not only a problem for the Church, but for the whole of society.

The Church Growth Movement has picked up on this consumer emphasis in society, and by the application of marketing analysis and technology can help churches grow by identifying the major demands people are making and tailoring your church to meet those demands: right down to the type of minister needed, the types of programs that should be offered, the type of theology to preach, the best places to build, and the most productive market segment to aiChurch Growth Movement has picked up on this consumer emphasis in society, and by the application of marketing analysis and technology can help churches grow by identifying the major demands people are making and tailoring your church to meet those demands: right down to the type of minister needed, the types of programs that should be offered, the type of theology to preach, the best places to build, and the most productive market segment to aichurch to meet those demands: right down to the type of minister needed, the types of programs that should be offered, the type of theology to preach, the best places to build, and the most productive market segment to aim for.

You rejected your church because they are filled with intolerance and hate of those who do not follow their dogma but you should further reject religion all together because it has no place in civil modern society.

It should be borne in mind, in the second place, that there continued to exist within the Islamic Society churches, monasteries, synagogues, and temples serving Christians, Jews, Zoroastrians, and others; that all these survived, not as ghost communities or depressed classes, but as communities of living men and women who pursued their callings, professed their faith openly, and entered into polemics in defense of it; who continued to develop their religious, philosophical, and scientific legacies; and who were at all times in communication with their Muslim neighbors.

This is at least partially because people have spent their whole lives learning about how the society in which they live functions — including the church — and how to find a place for themselves in it.

«Men of a certain age» are not valued in our society or in the church — even though they have been tried and tested, broken and (hopefully) healed, and have more to contribute, and again hopefully, from a healthier place, than they did before.

My objective was to demonstrate why violence is not the appropriate response to legal abortions, in spite of the ugly reality of what takes place in an abortion — and in spite of the fact that the Church and society as a whole would approve of necessary violence to save the lives of toddlers facing death at the hands of a murderous assailant.

In recent years the clergy have found their place in the greater security of a welfare society, as shown by the provision of Pension Funds for the clergy (such as the efficient Church Pension Fund in America, organized in 1917) in lieu of earlier efforts to relieve their distressed widows and orphanIn recent years the clergy have found their place in the greater security of a welfare society, as shown by the provision of Pension Funds for the clergy (such as the efficient Church Pension Fund in America, organized in 1917) in lieu of earlier efforts to relieve their distressed widows and orphanin the greater security of a welfare society, as shown by the provision of Pension Funds for the clergy (such as the efficient Church Pension Fund in America, organized in 1917) in lieu of earlier efforts to relieve their distressed widows and orphanin America, organized in 1917) in lieu of earlier efforts to relieve their distressed widows and orphanin 1917) in lieu of earlier efforts to relieve their distressed widows and orphanin lieu of earlier efforts to relieve their distressed widows and orphans.

Black's 1950s Dublin is a moody, atmospheric place where carthorses mingle with cars, the pubs are fugged up with smoke, girls take tea in hats, and the attitudes of society are dominated by the rigid dogma of the Catholic Church, but times are changing, as epitomized by Phoebe, the restless daughter of Mal and Sarah who is determined to make her own way and marry who she wishes, even if he is a Protestant.