Sentences with phrase «debate about church»

The present political situation in Latin America has generated so much heated debate about the Church, the «sects,» and religious freedom that it has become necessary to take a closer look at the existing religious scene, including Pentecostalism, if we are to build a coherent theological overview of the region capable of generating serious ecumenical dialogue.

Much of the debate about the Church and power conflicts now going on in many American cities seems very familiar because it is a replay of discussions in which I was involved in the 1930's when the chief issue was the relation of the churches to the labor movement in its early struggles to achieve power.

I believe that America is in the emergency room, and we shouldn't be sidetracked by a debate about the church doctrine of one candidate's church.

Much of the debate about the Church and power conflicts now going on in many American cities seems very familiar because it is a replay of discussions in which I was involved in the 1930's when the chief issue was the relation of the churches to the labor movement in its early struggles to achieve...

Some of you might have heard some echoes from the modern debate about church.

In some respects, the Reformation was as much a debate about the church fathers as it was about the Bible itself: «Whose Cyprian?»

Not exact matches

These discussions about compatibility have their place, but if we spend all our time justifying which side of the gender equality debate we're on, the conversation will never truly progress and the Church will never become the advocate for women it could be.

He's on one side of a long - standing debate in the church about how to build a decent society.

Shamgar, is your claim that, if the church was under greater persecution, we would all agree about these things because the people holding to one side of each of these debates aren't true believers, and so they would leave under persecution?

Ongoing debates about the role of women in society and the Church show that Christianity and feminism have always been uneasy bedfellows.

«If the Church is ever mentioned» in such debates, he pointed out, «it is in the gratitude expressed that we have not attempted to «appease» the Church or the Church hierarchy, or else in the (unintentionally) patronizing allusion to those who care about the University's relationship to the Church as implicitly conceiving the University along the lines of a seminary.»

There is alot of debate out there about Christians, but just forget that debate, and take it from me, a person who says prayers, goes to church, has trouble destroying ants on the doorstep... this is how I would describe my faith... its a country song, but give it a chance, its a good song.

Forty - nine percent said they think churches should have a say in public debates about political and social questions.

As for the debate about the theology of St. Thomas Aquinas: Luckily, there is no need for the Catholic Church to agree on a certain interpretation of his work.

For example, the church had to argue and debate about the Trinitarian nature of God for close to 300 years before that issue was settled, but it was settled.

Today this overlaps with debates about the actual content of religious education and about the freedom to offer children what the Church really teaches.

This is not the place to get into a debate about the tribulation so all I will say is at least be open to the possibility that Jesus was warning the Church to ready for persecution and be therefore prepared to endure to the end in the face of whatever might come.

I suspected I'd get a little pushback from fellow Christians who hold a complementarian perspective on gender, (a position that requires women to submit to male leadership in the home and church, and often appeals to «biblical womanhood» for support), but I had hoped — perhaps naively — that the book would generate a vigorous, healthy debate about things like the Greco Roman household codes found in the epistles of Peter and Paul, about the meaning of the Hebrew word ezer or the Greek word for deacon, about the Paul's line of argumentation in 1 Timothy 2 and 1 Corinthians 11, about our hermeneutical presuppositions and how they are influenced by our own culture, and about what we really mean when we talk about «biblical womanhood» — all issues I address quite seriously in the book, but which have yet to be engaged by complementarian critics.

Molly Worthen's Apostles of Reason is an important contribution to the ongoing debate within evangelicalism about how to get along as a family of churches.

As you may know, one of the most talked - about debates between the traditional church and the emerging church has to do with the gospel.

Back in the early seventies, at one church I was at, there was a vigerous debate about increasing the budget for soap for the ladies bathrom from $ 5,000 per year to $ 10,000 per year.

What will God think about all this wasted time debating church & how we feel when people are in real need in this world?

When they struggled with the church for power, the debate was about the right way to organize a Christian society.

From Eric: Since your doctorate is in historical theology, I'd like to hear your take on the shape the debate about women in the church has taken throughout history.

I see it as a book about the Kingdom of God, and what life looks like when you live into the «other side» of so many of our missing - the - point gender debates in the Church.

Perhaps his famous declaration about preferring a «poor Church for the poor» may be interpreted to mean that he prefers a Church light in structure, and with limited emphasis on philosophical debate, but rich in pastoral love.

With their gross generalizations about nuclear weaponry, the churches seem to have contracted a severe case of nuclear «theology» which conveniently shields them from the ambiguities and complexities of the nuclear weapons debate.

Confusion about its public role has further diminished church institutions» relevance and visibility in public debate and issues.

Newman pointed me toward the dynamic development of historical debates about dogma, and to the institutional Church as the context and primary agent in these debates.

Mr Newcome said the debate was not about the ethics of abortion, pointing out that the Church's position on that issue is clearly stated.

A perfunctory patching - up of the institution of the Church began without any debate about the need to adapt to the changed conditions.

Most but not all Christian sects thank so but there is debate about the nature of that miracle, even among members of the Catholic church, the original Christians.

The church needs to be part of the debate about the relative investments that society should make to day care and tax relief as means of supporting the postmodern family.

In 2012, I was attending a black church when the murder of Trayvon Martin swept the nation into a sea of controversy and debate about Stand Your Ground.

In a debate before the Executive Council of the national Episcopal Church a black man made some highly critical, judgmental statements about the United States of America.

Too often the debate between a Bernard of Clairvaux and a Peter Abelard is read in terms of the latter's so - called heterodoxy when it was just as much about Bernard's progressive vision of a church disentangled from the control of secular princes over against Abelard's more conservative view of an ordered relation of patronage and rule between secular rulers and sacred institutions.

If the church did not maintain a voice in the contemporary debate about the nature of reality and the purpose of human life, it could not hold or attract the kind of leaders it needed for the future.

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.

He said at the time that he wanted to be «a voice of the Church in a very significant debate about what it means to be human».

Their presence challenges the religious establishment to make room for new partners in interfaith councils and in ongoing debates about the relation between church and state.

Its categories — such as «Christ against culture» and «Christ of culture» — have ever since been familiar reference points in the field of Christian ethics and in debates about how Christians and the church should engage matters of politics, society and culture.

But because Meier needs to be in debate with dogma and church tradition about Mary's perpetual virginity, he devotes considerable space to answering claims that otherwise would merit only passing notice.

Appearing as they do in the context of vigorous debates among Roman Catholics about Pope Francis's leadership of the Church, Rose's comments are clearly meant to be taken not only as a criticism of Taylor but more specifically as the apology for «traditional» Christianity that Rose «regret [s] to say» he doesn't find in Taylor.

The United Reformed Church has not yet made a decision about marriages of same - sex couples — the issue will be debated at the denomination's General Assembly this July.

Aside from the theological debate about what the Bible has to say on homosexuality, there are a number of legal considerations for churches.

It opens up the great debate about the identity of Christ that convulsed the Church in the fourth century.

And for those who feel bogged down by the seemingly endless debates about women in the Church, it offers a fresh, grace - filled take on what the Bible really says about women.

Legitimate debate about the issue has in fact been conducted and permitted in the official organs of the Church's Magisterium over the last forty years.

I've spent far more time than I care to admit combing through complementarian literature, reading debates about whether women can read Scripture aloud in church, whether female missionaries should be permitted to give presentations on Sunday evenings, what age groups women should be allowed to teach in Sunday school, whether women can speak in small group Bible studies, what titles to bestow upon worship leaders and children's ministry coordinators so that they don't appear too authoritative, and on and on and on.

It has been pointed out that as long as Christians remain embroiled in endless debates about what women can and can not do for Jesus, we are only utilizing half the Church.