Sentences with phrase «evangelical practices of the church»

In response, I would recommend a liturgical approach to evangelism, one that is based on the evangelical practices of the church in the third century.

Not exact matches

While any fair - minded high - church reader of Ross's work should be able to finish this book with a greater understanding of evangelical liturgical practices, I am not sure that he will come away from this book feeling more sympathetic to low - church evangelicalism.

I describe myself as a «former evangelical» for many reasons, not the least of which is I have an adult gay son who is not welcomed in lots of churches (neither is he welcomed by Muslims or those who practice B'hai Faith).

Attempts to compare evangelical liturgical practices to those of more high church traditions are often doomed from the start because of the fundamentally different assumptions that undergird both.

In her book, Melanie Ross has provided us with an affectionate framing of evangelical liturgical practices that will surely bring a greater and much - needed clarity to the conversation between evangelicals and high - church Christians, if not a greater sympathy.

As a result, evangelical liturgical practices tend to be far more fluid than the practices of more high church traditions, as the practices flow from a belief that spiritual regeneration precedes liturgical practice — and regeneration can not be reduced down to easily identified physical characteristics.

To Evangelicals it appears that, in practice if not in theory, the Catholic understanding of Magisterium, including infallibility, results in the Roman Catholic Church standing in judgment over Scripture, instead of vice versa.

Zealous evangelicals who retain the anti-Catholic instincts of former days sometimes think that when their fellow Protestants begin to take an interest in the Catholic Church or to make sympathetic noises about Catholic beliefs, practices, and institutions, the moth has begun to circle the flame.

I also hear from a lot of evangelicals who have begun attending Mainline Protestant churches precisely because they welcome LGBT people, accept scientific findings regarding climate change and evolution, practice traditional worship, preach from the lectionary, affirm women in ministry, etc., but these new attendees never hear the leadership of the church explain why this is the case.

A quarter of both evangelicals and black Protestants said they wouldn't mind if their church adjusted its traditional beliefs and practices, and a minority (8 % of evangelicals, 13 % of black Protestants) wanted their church to adopt modern beliefs and practices.

I also hear from a lot of evangelicals who have begun attending Mainline Protestant churches precisely because they welcome LGBT people, accept science, avoid aligning with a single political party, practice traditional worship, preach from the lectionary, affirm women in ministry, etc. but these new attendees never hear the leadership of the church explain why this is the case.

Then, when we actually moved to the South, we experienced the cognitive dissonance of being assumed to be part of the irresistible evangelical mainstream while practicing a form of Baptist life that eventually got our church kicked out of the denomination.

(The following statements are somewhat characteristic of such schools: Bethany Theological Seminary affirms that its object is «to promote the spread and deepen the influence of Christianity by the thorough training of men and women for the various forms of Christian service, in harmony with the principles and practices of the Church of the Brethren»; Augustana Theological Seminary «prepares students for the ministry of the Evangelical Lutheran Church with the special needs of the Augustana Church in view»; the charter of Berkeley Divinity School begins, «Whereas sundry inhabitants of this state of the denomination of Christians called the Protestant Episcopal Church have represented by their petition addressed to the General Assembly, that great advantages would accrue to said Church, and they hope and believe to the interests of religion and morals in general, by the incorporation of a Divinity School for the training and instructions of students for the sacred ministry in the Church aforementioned.»)

James A. Sherer points out that the Nairobi Assembly met at a time when the Churches of Africa, the Orthodox theologians, the Evangelical world and the Roman bishops were all giving attention to the meaning and practice of evangelism.

More than half of evangelicals (54 %), practicing Christians (62 %), and those who attended church in the past week (63 %) strongly or somewhat agree that state and federal laws are applied impartially to people of every ethnicity.

About 13 percent of evangelicals say they support BLM, less than half the share of practicing Christians (28 %) or those who attended church in the past week (30 %) who also do so.

Justin's blog is part of The Gospel Coalition, «a fellowship of evangelical churches deeply committed to renewing our faith in the gospel of Christ and to reforming our ministry practices to conform fully to the Scripture.»

More than half of evangelicals strongly or somewhat agreed (56 %) that people of color are often put at a social disadvantage because of their race, compared with about two - thirds of practicing Christians (64 %) and those who attend church at least once a week (66 %).

The majority of evangelicals (60 %), practicing Christians (69 %), and those who attended church in the past week (69 %) said that reverse racism is a problem in our society today.

More than 4 out of 5 evangelicals (84 %), practicing Christians (85 %), and those who attended church in the past week (85 %) said there was a lot of anger and hostility among the different ethnic and racial groups in America today.

About one quarter of evangelicals (24 %), practicing Christians (26 %), and those who attended church in the past week (30 %) said that churches are part of the problem when it comes to racism.

To me, it's more a symptom of a larger condition within Evangelical church thought and practices, which is why, as Herd Evans points out, you hear 40 - somethings, retirees, etc., resonating with the frustration as well.

As an evangelical, I regard the Scriptures to have the place of supreme authority in the life and practice of the church.

From a national population sample, the poll found that those who watch religious television programs compared to those who don't watch religious television programs are more likely to have had a conversion experience, to believe that the bible is free of mistakes, to believe in a personal devil, to read the bible more often, to talk to others about their faith more often, to attend church services more frequently, and to hold to or engage in beliefs and practices characteristic of evangelicals as a whole.

Evangelical programs derive their raison d'etre from their intent to spread the gospel to those who are beyond the current reach of the church, yet their syndication patterns reflect the practice of aiming for those areas of the country already high in church attendance and religious interest.

Linguistically the word evangelical is rooted in the Greek word evangelion and refers to those who preach and practice the good news; historically the word refers to those renewing groups in the church which from time to time have called the church back to the evangel; theologically it refers to a commitment to classical theology as expressed in the Apostles» Creed; and sociologically the word is used of various contemporary groupings of culturally conditioned evangelicals (i.e., fundamentalist evangelicals, Reformed evangelicals, Anabaptist evangelicals, conservative evangelicals).

Evangelical Christian Craig Sorley, an «environmental missionary» trying to encourage green practices in Kenya, on the attitude of his church colleagues in the US

Ordained in the Anglican Church of Nigeria, and practiced in both evangelical / charismatic churchmanship and high / Anglo - Catholic