Sentences with phrase «different churches which»

Not exact matches

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

If you think the bible is enough, just look at the hundreds of traditional - Christian churches that read from one bible, yet teach hundreds of different doctrines, which confuses us as to which interpretation is the truth.

They are called black churches because of their perspective, which is often far different than those of Conservative White churches.

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual matchurch is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual matChurch, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

You are so right that so - called «Christianity» is «a religious smorgasboard», in which there are an estimated 41,000 different sects and denominations to choose from among the churches.

However, Lyle Schaller reports in It's a Different World (Abingdon, 1987) that men are showing up in substantial numbers in churches that display eight or ten of 18 characteristics, one of which is that «the pastor is a mature female.»

If we learn to teach with different foci and emphases, perhaps with less isolation from one another and more emphasis on the needs of students, the church, and the world, can we affect the ways in which our guilds function?

When I jumped (and I do mean jumped, a ready or not here I come, head - first dive) from the Sunday - mainstream - church - going - because - it's - what - you - do nominal / cultural Christianity that I was raised with into «serious» Christianity (to use the vernacular: born again, spirit filled, Bible believing, charismatic, etc.) and became what was at the time called a «Jesus freak» (it was 1972) I expected something from the church which was very different than what I found.

To answer your question... yes I am exploring the same issues by creating a very simple series of short vidoes placed on the web which exmaines a different path for the 21st century church to follow and what it could look like, Its not advertised but about 3500 viewings so far.

Which is why it was such a pleasure, a few days later, to find myself in a very different kind of church, this one compact, ultramodern, made of glass.

I was reminded of just how different our experiences can be after I came home from a day with the family to find in my Google Reader a lovely, celebratory post from Sarah Bessey, «In which God has restored me to church,» as well as an honest reminder from Kathy Escobar, «When Easter is Hard.»

Nevertheless, a deeper consideration of «compulsory alternatives» would show what is at the bottom of it, namely the course of history which can not be guided by theoretical reason alone, but demands decisions which might also have been different and must be accepted by all in the unity of the Church, despite their admitted contingency.

Hence he can, for example, be of the opinion that the Church could give up the indissolubility of sacramental marriage just as well as the ecclesial form of contracting a marriage, or that she could change the very principles of sexual morality because formerly she took a different authoritative, though not definitive, view of their application, which will perhaps have to be revised.

Hauerwas insists that the first task of the church is not to make the world more just, but to make the world the world — by which he means that the best favor the church can do for the world is to live as a different sort of people, and thereby at least offer the world something interesting in which not to believe,

It can exhibit the «old» dogma from quite a different angle, and profoundly alter the concrete form in which it appears in the thought and especially in the life of the Church.

In order to avoid misunderstandings it may be said in passing that such rules must be different in a society like the state of which one is a compulsory member, from those obtaining in a voluntary society like the Church, to which one need not belong.

Even where the Church is still only on the way with its own doctrine, it draws its formulas each time out of its own enduring basic convictions, which always recognizably and unchangeably shine through the attitudes and concrete formulations, which at first sight by their merely literal tenor appear different or contradictory.

It follows that the principles of change and permanence for this kind of ecclesiastical law are different from those which govern the Church's doctrine of faith.

And it should at once be noted also that as long as such a Church law is in existence, the character of its obligation, the possibility of being excused or dispensed from it, the possibility of discussing its expediency or the need to change it, the possibility of knowing oneself not bound by it in a particular concrete case etc., are of quite a different kind from any case in which an immutable divine commandment is involved.

Calvin traveled to Strasbourg, which was a city of refuge for Reformed people, and over the course of the next three years, preached and taught in three different churches.

There really is change in the Church, therefore, change which is different in nature and magnitude according to whether it concerns style of life, law, dogma or non-defined but authentic doctrine.

But if that is done by the Church's magisterium, it can only be through propositions which are not themselves absolute dogma but serious and valid items of knowledge (in varying degrees, of course, and of very many different kinds), but knowledge which in principle is subject to revision and capable of improvement, and which can be deepened, clarified, given greater discrimination, improved in this or that respect, or even abandoned.

The need is not for a single theology of life to which all Christians subscribe, but rather for many different theologies of life, each of which encourages a reverence for life relevant to the perspectives of member churches.

There will be no Baptist, Methodist, Church of Christ on the throne, nor will all their different doctrines rule, which is why I'm non denominational and depend solely on my personal relationship.

Besides, from what I gather from commercials (having never watched DH) the show occasionally broaches the topic of sex, which is something the Catholic Church occasionally mentions, albeit with a somewhat different take.

According to this story in the LA Times, each hour - long episode of the show — which will debut in 2014 — will «visit a different congregation at churches across the U.S. in order to find the perfect romantic partner for a preselected single person» (a person, who, presumably, has not kissed dating goodbye).

But with church resources as limited as they are, and the need so great, it seems clear that the churches will have to develop patterns of working alongside other personnel, with the chief resources coming from elsewhere than the churches and with administrative patterns different from those in which the minister is also the general administrator.

Although my studies at these two schools introduced me to the scope and depth of Western thought on the issue of evil, the way in which the problem was defined was quite different from its definition in the black church.

It is a different way of looking at things, which leads to a different set of questions, which provide different directions, values, and systems for a church that wants to grow by multiplication rather than addition.

... I can not say it any better than John Piper «True Christianity — which is radically different from Western culture, and may not be found in many «Christian» churches — renounces the advance of religion by means of violence.

Those in America, obviously, have a different social view of the church's practices, values, rituals which often times are reluctantly ignored.

Protestants and Catholics tend to look at authority from rather different perspectives, and on the whole I think it fair to say that the version of the common tradition to which Catholics are heir tends to give them a more positive attitude toward the function of authority in the church than that found among Protestants.

THe church group wants to rebuild at a different site, and build a huge church at that, which means trading or obtaining land for it from other parties.

Therefore, church music should be judged by criteria that are very different from those by which we judge common art.

Winthrop was, unlike Augustine, the leader of a total society in which church and state, though different, were closely connected and in which Christianity informed the political as well as the religious structure.

The way in which Virginia approached the question of religious liberty was very different from the path chosen by Massachusetts and other states, but the Virginia way has become the standard by which American liberals today measure the relations of church and state» and even of religion and society.

The problem I think isn't that people are not going to a church because people don't «look like» them (which is a broad ranging concept), but that the delivery is different and probably correlates to the culture they're from.

I agree Scott there are many churches that worship in different styles but they basically believe the same thing just execute it differently except of course Black Liberation theology which is goes counter the Biblical Gospel.

It is possible that we are on the verge of a new era in the history of the Church, under circumstances very different from those we have faced in the past, when Christianity will resemble the mustard seed [Matthew 13:31 - 32], that is, will continue only in the form of small and seemingly insignificant groups, which yet will oppose evil with all their strength and bring Good into this world.

He will always refuse in the last resort (provisionally it is a different matter) to regard the Church as an affirmation which stands in contradiction to what is really meant in the very depths of the affirmations of others, so that ultimately there has to be a choice.

In a world in which different groups are one hyperlink away from each other online, the church might be able to foster fellowship and coordinate projects across the ethnic, racial, geographic and denominational canyons.

For Neuhaus, «right - wing» and «left - wing» describe two different kinds of dissenters from Catholic orthodoxy, the two branches of the party of discontinuity, which are «united in their agreement that the Second Vatican Council was a decisive break in the story of the Catholic Church.»

Those on the center right need to explain the interpretive rules which seem to lead them to different conclusions on some issues (divorce, the role of women in the church) than on others (homosexuality, salvation for non-Christians).

Seemingly, the Copts have a special Christology, which is different from the Christology of the worldwide Christian Church.

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.

While congregations and other types of society possess obviously different intentions, they nevertheless work through analogous forms of culture in which a local church might recognize its deeper solidarity with other human groups.

Which probably explains why many atheists are attracted to science: most of us were raised in a religious environment, and rather than proving the religion's hypothesis, we instead gathered proof and then when we got a different result than the Church taught, we said «hang on a second...» We're naturally inclined towards empirical Methodology.

In a statement, the church acknowledged different beliefs held about Richard III: «Research by the Richard III Society with others has revealed new historical aspects which have reshaped understanding.

On the other hand, if we made this move we would be choosing, consciously or unconsciously, a suburban model of development, one which would put a different kind of limitation on our church's ministry.

Interwoven with familial, civic, devotional, and secular configurations that are structurally different from the local church, other religious groupings offer alternative patterns of collective reverence and incidentally suggest other ways by which Christianity might conceivably have spread among peoples.