Sentences with phrase «identity as a congregation»

That's probably because, even though we are very comfortable with our Pentecostal identity as a congregation, we don't wear it (or our denominational badge) on our lapels.

Not exact matches

If (and when) I believed that, I doubt I could have accepted having someone in ministry in my congregation that I believed was living a lie, accepting something sinful as a central part of their lives and identity.

As congregations first come into being, Hopewell argued, they construct a narrative that accounts for their nascent identity.

To the contrary, the proposal urges that the best way to affirm any school's theological identity is through study focused on as a wide theological and social - cultural diversity of Christian congregations as possible.

Since that is precisely what inquiry guided by the first set of questions provides, clearly exploration of congregations» «faithfulness» to their own identities depends on the results of exploration of how best to characterize them, just as we saw the latter inquiry requires the former.

Apparently, the inclusive family ethic articulated in mainline congregations functions more as an identity marker than as a guide to congregational practice.

What emerges is a new ecclesial identity as a «household» of local congregations, defined as Christians together meeting the needs of a particular place.

A way to make this point is to exploit two metaphors: We could think of questions about the communal identities and common life of diverse Christian congregations as the lens through which inquiry about all the various subject matters studied in a theological school could be focused and unified.

Members of congregations that lack clear identity often treat the church as a peripheral activity.

As the pastoral theology curriculum in seminaries broadens and as the clinical identity of pastoral counseling solidifies, pastoral counseling training centers will have to address questions about their ministerial, educational and institutional place in relation to the congregation, academy and societAs the pastoral theology curriculum in seminaries broadens and as the clinical identity of pastoral counseling solidifies, pastoral counseling training centers will have to address questions about their ministerial, educational and institutional place in relation to the congregation, academy and societas the clinical identity of pastoral counseling solidifies, pastoral counseling training centers will have to address questions about their ministerial, educational and institutional place in relation to the congregation, academy and society.

The problems of identity and sexuality can be seen as problems in the functioning of a family — in this case churches and congregations that have difficulty in supporting individuals in the expression of their identity and sexuality.

The small family unit known as a nuclear family today is the typical family type of the modern era in Western cultures.1 During the last two hundred years, identity has been associated more with the family unit than with larger social units like a congregation.

The congregation, as a community in crisis, gathers to decide one more time about its identity and its vocation.

In the section entitled «Believers» and Infant Baptism,» it is indicated that «the identity of adult believers» baptism and infant baptism can only be evident if the Churches insist on necessity of the vicarious faith of the congregation as well as of the parents and sponsors.

Such a shifting boundary, he suggests, could have significant implications for the wealthy congregation's relationship to the city, and for its identity as a moral community.

Shouldn't an analysis of congregations and social change take seriously a congregation's own theological identity and self - understanding as «the people of God,» the «body of Christ,» or as a «sacramental community of God's grace to the world»?

Within such an approach, several themes would play especially important roles: pastoral care as the ministry of the whole congregation in the world; the identity of the ordained minister in his or her pastoral office as both enabler and representative of the calling of all Christians to minister in the world; and a threefold focus of pastoral care, including the person or persons in need, the gospel of Jesus Christ, and the faith of the Christian church as represented in Scripture and tradition.

The vision of the «good» life, the central values, even the corporate identity expressed by a congregation's host culture in its dominant languages will in various ways stand in tension with the congregation's own understanding of its own communal identity, its own picture of the good life, its own central values as they all are defined «in Jesus» name.»

It is possible, therefore, that some of the paid - time religious broadcasters may show signs of becoming more «established,» consolidating basic identities and service functions in order to maintain their audiences similar to an extended congregation, withdrawing their programs from areas that are no longer profitable, and developing as extended independent church organizations in line with their particular theological emphases.

A congregation given to the cultivation of sacred «hot spots» in its life, whether liturgical or emotional in form, may amplify the linking action of congregational plot — the association of events for the purpose of identity — but the vivid occurrences do not in themselves qualify as sacred moments.

These are activities in which the communal identity of congregation and the personal identities of its members are shaped in ways appropriate as responses to God's presence in Jesus of Nazareth.