Sentences with phrase «in holiness churches»

This suggests than on a given Sunday roughly as many people are in Holiness churches as in United Methodist churches,

Recent years have seen some reassessment of this tendency in the Holiness churches, where its impact was less in the first place.

I know many people raised in holiness churches who'd load their kids up and take them three towns over to see a forbidden movie so that no one in their church would find out.

Not exact matches

We burned it once in the 1930s, but the Catholic Church in its divine holiness sided with the dictator Franco, so the Catholics got their power back and had us killed.

The marks of the Catholic church are: One - In doctrine, sacraments, and head (the pope); Holy - its sacraments and teachings lead men to holiness; Universal - meaning the same doctrine and sacraments and head throughout the world; and Apostolic - can be directly traced to the Apostles and Jesus Christ.

There is a final way that the Church often fails gay people, and that is by watering down the biblical vision for sexual holiness and human fulfilment in a misguided attempt to be more welcoming.

That said, those who ARE looking for something apart from empiricism and existentialism, those who are looking for some purpose and meaning to existence, need to see authenticity and integrity in the church i.e holiness.

Third, and similarly, «martyrdom witnesses to friendship not only among Christian churches but also between religions,» because «members of different faiths recognise holiness in martyrdom.»

Holiness for me was found in the mess and labour of giving birth, in birthday parties and community pools, in the battling sweetness of breastfeeding, in the repetition of cleaning, in the step of faith it took to go back to church again, in the hours of chatting that have to precede the real heart - to - heart talks, in the yelling at my kids sometimes, in the crying in restaurants with broken hearted friends, in the uncomfortable silences at our bible study when we're all weighing whether or not to say what we really think, in the arguments inherent to staying in love with each other, in the unwelcome number on the scale, in the sounding out of vowels during bedtime book reading, in the dust and stink and heat of a tent city in Port au Prince, in the beauty of a soccer game in the Haitian dust, in the listening to someone else's story, in the telling of my own brokenness, in the repentance, in the secret telling and the secret keeping, in the suffering and the mourning, in the late nights tending sick babies, in confronting fears, in the all of a life.

Mormons teach a rigorous, exacting standard of Holiness that ALL their Church members must meet in order to be in good standing with the Lord.

Beyond the considerable body of research that has emerged in the past three decades which demonstrates that women played a far more generous role in the early Church than perhaps Neuhaus has imagined, my own Wesleyan holiness tradition has apparently escaped his ecumenical vision as well for it was already ordaining women in the nineteenth century.

I lead worship in a Nazarene church, and although the denomination has made huge strides in its philosophy and practice, it has a strong «holiness» background.

The apostle Paul writing to the church in Ephesus encouraged them «with regard to your former way of life, to put off your old self... and to put on the new self, created to be like God in true righteousness and holiness.»

We talk about holiness in the Church, but we don't talk about the fact that there's a reason God wants us to be holy.

I have made no secret of my disagreement with the historical and theological reasoning Mark Noll employed to lump together dispensationalists, holiness churches, and Pentecostals in his indictment of evangelicalism's anti-intellectual impulse.

He runs the risk, then, like the Apostle Peter, of denying the Lord, even if he is present to us and speaks in His name; the holiness of the hierarchy of Mother Church is obscured, making it less fertile.

And in this sense, he was the precursor of what Lumen Gentium, Vatican II's Dogmatic Constitution on the Church, described as the «universal call to holiness.»

In a collection of essays entitled The Sanctified Church, Zora Neale Hurston described the traditions of the African American holiness and Pentecostal churches as a «revitalizing element» in black music and religioIn a collection of essays entitled The Sanctified Church, Zora Neale Hurston described the traditions of the African American holiness and Pentecostal churches as a «revitalizing element» in black music and religioin black music and religion.

After spending 20 years tryng to worship in the Protestant realms, I had a deep desire for the «traditional» worship and holiness of God the «the» Church.

I am thinking of independent churches, the Holiness traditions, the Assemblies of God, and the Nazarene Church, and the Baptist General Conference, which ordained its first woman in 1943 — the Reverend Ethel Ruff.

In his Diary entry for 6 September 1979, Archbishop Romero wrote that Opus Dei «carries out a silent work of deep spirituality among professional people, university students and labourers... I think this is a mine of wealth for our Church — the holiness of the laity in their own profession.&raquIn his Diary entry for 6 September 1979, Archbishop Romero wrote that Opus Dei «carries out a silent work of deep spirituality among professional people, university students and labourers... I think this is a mine of wealth for our Church — the holiness of the laity in their own profession.&raquin their own profession.»

In this task they look much like Lutheran pietists, or early Wesleyan holiness clubs, with their efforts to offer a «church within a church.»

What the Church knows as the descent of Christ into Hell is not, according to Blake's vision, a descent apart from the body, but rather a descent into the very depths of bodily repression, a descent that is only consummated in the identification of Jesus» «Satanic Body of Holiness» with the totality of the cosmos, and its consequent presence as the redemptive fire of passion throughout the whole body of humanity.

In some of the cool churches, «being real» became an opposite extreme so that expressions of joy were treated with cynicism and «I'm so broken» became the new holiness.

R. R. Reno has written eloquently: «By clarifying what God has done in the person of Mary, the Church raises our eyes toward the highest goals, teaching the faithful that human flesh is capable of remarkable feats of holiness — even to the point of sinless perfection and fellowship with God in our flesh.»

I will grossly oversimplify this complexity by speaking primarily of three broad groups: (1) the largely white Holiness churches, especially those in the Christian Holiness Association (CHA); (2) the white Pentecostal churches in the Pentecostal Fellowship of North America (PFNA); and (3) a more diffuse grouping of ethnic Pentecostal churches dominated by black Pentecostalism.

The Council teaching readily recognizes the evidence of Christian faith and holiness outside the boundaries of the Catholic Church; evidence, one might add, that is sometimes more conspicuous than the evidence found among some who are in full communion with the Church.

And Holiness and Pentecostal churches share much in ethos, hymnody and social / cultural experience.

Though little noted on the outside, Holiness and Pentecostal churches have been involved in numerous mergers in the 20th century.

Then God and heaven... are now and here; and a change in human consciousness, from sin to holiness, would reveal this wonder of being» (Unity of Good [First Church of Christ, Scientist, 1887], p. 37).

The Holiness reform impulse is largely evaporated, and often in the recent identification with the «evangelical» world even repudiated as inappropriate for a properly «spiritual» and «evangelistic» church.

Thus the Holiness family includes pockets of influence within Methodism (many camp meetings and some educational institutions), pre-Civil War perfectionist antislavery radicals like the Wesleyans and Free Methodists, such products of the National Camp Meeting Association as the Church of the Nazarene and the Pilgrim Holiness Church, social - service movements like the Salvation Army, a synthesis of Holiness theology and a Campbellite - like ecclesiology in the Church of God (Anderson, Indiana), as well as a host of smaller bodies.

Holiness churches, largely a product of the Methodist tradition, follow those who in the ethos of the 19th century camp meeting preserved a variation of the Wesleyan doctrine of «Christian perfection,» emphasizing a postconversion experience of «entire sanctification.»

To interpret the statement as a straightforward affirmation of Reformed commitments, as de Chirico does, smacks of the way Pentecostal and holiness churches were initially invited to join the National Association of Evangelicals for their numbers, not their theology, a history Molly Worthen has chronicled in her Apostles of Reason.

«It was also an opportunity for His Holiness to meet his flock and to encounter some of the work being done under the various ministries within the Coptic Orthodox Church in the United Kingdom.»

Something of the difference may be seen in the caricature that Holiness churches emphasize the «graces» or «fruits» of the Spirit while Pentecostal churches place greater weight on the «gifts» of the Spirit, especially «divine healing» and glossolalia.

Many turn - of - the - century Holiness bodies, archetypically the Nazarenes and the Pilgrim Holiness Church, understood their special calling to be ministry to the poor, especially those in the inner cities — and this impulse was epitomized in the Salvation Army.

According to National Council of Churches statistics (which appear not to include Pentecostal churches), five of the top eight denominations in per capita giving are HolinessChurches statistics (which appear not to include Pentecostal churches), five of the top eight denominations in per capita giving are Holinesschurches), five of the top eight denominations in per capita giving are Holiness bodies.

Holiness and Pentecostal folk are busily engaged in creating all those agencies and patterns of church life that their maverick forebears found too confining.

Relationships between Holiness and Pentecostal churches are almost nonexistent except in the National Association of Evangelicals, which incorporates some Holiness bodies and a good part of white Pentecostalism.

Mainstream churches and educational institutions have had in the past a disproportionate share of leaders who were reared in Holiness and Pentecostal contexts but whose theological development led them into other ecclesiastical fields of service.

And in many Holiness churches it is difficult to find contemporary preaching of «entire sanctification.»

One of the most creative forces, however, in building bridges between classical Pentecostals and charismatics has been historian and church leader H. Vinson Synan of the Pentecostal Holiness Cchurch leader H. Vinson Synan of the Pentecostal Holiness ChurchChurch.

The most explosive issue in Holiness thought today is being fought out primarily in the Church of the Nazarene.

Distinctly «Holiness» churches do not speak in tongues; they are among the sharpest critics of the practice.

In the Pentecostal Holiness church, one almost has to be perfect to make it to heaven.

[In thousands (175,440 represents 175,440,000)--------- Total Christian --------- 173,402 Catholic --------- 57,199 Baptist --------- 36,148 Protestant - no denomination supplied --------- 5,187 Methodist / Wesleyan --------- 11,366 Lutheran --------- 8,674 Christian - no denomination supplied --------- 16,834 Presbyterian --------- 4,723 Pentecostal / Charismatic --------- 5,416 Episcopalian / Anglican --------- 2,405 Mormon / Latter - Day Saints --------- 3,158 Churches of Christ --------- 1,921 Jehovah's Witness --------- 1,914 Seventh - Day Adventist --------- 938 Assemblies of God --------- 810 Holiness / Holy --------- 352 Congregational / United Church of Christ --------- 736 Church of the Nazarene --------- 358 Church of God --------- 663 Orthodox (Eastern)--------- 824 Evangelical / Born Again \ 2 --------- 2,154 Mennonite --------- 438 Christian Science --------- 339 Church of the Brethren --------- 231 Nondenominational \ 2 --------- 8,032 Disciples of Christ --------- 263 Reformed / Dutch Reform --------- 206 Apostolic / New Apostolic --------- 970 Quaker --------- 130 Full Gospel --------- 67 Christian Reform --------- 381 Foursquare Gospel --------- 116 Fundamentalist \ 2 --------- 69 Salvation Army --------- 70 Independent Christian Church --------- 86 --------- Total other religions --------- 8,796 Jewish --------- 2,680 Muslim --------- 1,349 Buddhist --------- 1,189 Unitarian / Universalist --------- 586 Hindu --------- 582 Native American --------- 186 Scientologist --------- 25 Baha'I --------- 49 Taoist --------- 56 New Age --------- 15 Eckankar --------- 30 Rastafarian --------- 56 Sikh --------- 78 Wiccan --------- 342 Deity --------- 32 Druid --------- 29 Santeria --------- 3 Pagan --------- 340 Spiritualist --------- 426 Other unclassified --------- 735 --------- No religion specified, total --------- 34,169 Atheist --------- 1,621 Agnostic --------- 1,985 Humanist --------- 90 Secular --------- 34 Ethical Culture --------- 11 No religion --------- 30,427 --------- Refused to reply to question --------- 11,815

The knowledge of the Holy Spirit as given in the atonement ought to guard the Church against the sin of claiming to exhibit unambiguously the holiness of God, but sadly this sin persists and may even find reinforcement in the claim to possess the Holy Spirit.

Holiness is also participation in the life of the Church, which is the holy people called into being by God's saving work in Christ.

Holiness thus becomes the fruit of living united to God and we can only do this through Christ in his Church.