Sentences with phrase «larger life of the church»

It's not that worship has lost its centrality in the larger life of the church, any more than the mighty Mississippi slowed to a trickle in Twain's time.

Not exact matches

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

The fact is that the issues you speak of are not because the people are members of the LDS church but in fact this is what happens in any society of humans living as close together as we do in large cities.

Within both of these churches one can find large numbers of local congregations in which orthodox faith, sacramental integrity, sound preaching, and missions of charity live and flourish.

In large cities like Moscow or St. Petersburg, hundreds of thousands of people live in residential areas that were constructed during the Soviet period and therefore have no churches.

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

As it is, he really only spends one paragraph talking about this, but Jesus emphasized such outward - focused love during His ministry, and the church at large could benefit from more of a reminder that the Kingdom of God is not just about loving one another, but is also about loving and serving those who live in darkness and fear.

(WWM) Less than a week after Niger's president marched alongside dozens of world leaders in Paris following the Charlie Hebdo shooting, Muslim protests in Niger have claimed the lives of 10 people and destroyed more than 70 Christian churches in the desert nation's two largest cities.

The churches which have been active in family counseling have produced family education programs on a large scale; often these are based on clinical experience obtained in the counseling centers, thus relating to real problems in the lives of people.

What is remarkable is that, during a period in which the church persecuted Christian heretics in large numbers and Christian fought one another in terrible wars over theological differences, no scientists lost their lives for overturning the established worldview of Christendom.

What is too often missing is the ability to see the recent church - member and dollar depression from the perspective of broader developments in the society at large and from a longer view of the life of the church in this country.

But although it was undoubtedly the actual personal life and character of Jesus that in large part determined the actual concrete character of the event in the more objective sense, the relationship between person and event is, in a way, revered when we consider the faith of the church.

As Presiding Bishop J. O. Patterson observed at the 1975 «Holy Convocation» of the Church of God in Christ: «God has blessed us to ride in the best automobiles, live in the best homes, wear the finest minks and exclusive clothing, and to have large bank accounts.

In his stories the church exists on the edge of the common life of the people as only a fading, pale reflection of the larger community.

Pentecostals range from the most developed Assemblies of God churches (increasingly taking on the shape of wider Protestant church life) through southern Holiness - Pentecostal churches, the intensely sectarian «Jesus only» unitarian Pentecostals, and large black and ethnic churches, to the uncharacteristic extremes of Appalachian «snake - handlers,» all too often the only public image of «holy rollers.»

I do understand why the sight of two homosexuals holding hands at a concert might have turned the stomach of a hardworking, dedicated churchwoman I know who has never in her life committed an act or espoused a position that her family, church, and society at large couldn't warmly approve; still, it's hard to forgive a human revulsion that won't question itself.

As to special speakings, sermons, large group discussions, and so on, my general observation is that these are successful according to the degree: (1) that they are competently planned; (2) that they fit both fore and aft into the ongoing life of the organization, be it local church, college, hospital, or some other institution.

It is not uncommon to go into some of the poorest and most destitute communities around the world, where many of the people live in cardboard and tarpaper shacks and have barely enough food to live on, and in the middle of this community, find a large, grandly constructed church building with towering steeples, intricate stained glass, beautiful woodwork, and gorgeous hand - painted murals.

The collapse of Catholic literary life reflects a larger crisis of confidence in the Church that touches on all aspects of religious, cultural, and intellectual life.

As a result the church often played a much larger role in the lives of the settlers than it had played among them before they came.

Whether we are speaking of pastoral psychology as a more or less loosely organized body of principles which informed the daily work of increasingly larger numbers of ministers educated in the better seminaries, or whether we are talking about pastoral psychology in its more professional manifestations in the form of institutional chaplaincies or church - related counseling centers, the sociological origins of the movement tended to render it ineffective in relating to the specific problems and life - styles of the poor.

But Notre Dame is a Catholic University and the Catholic Church and hierarchy, and Catholics in large numbers, believe that abortion is killing an innocent fetus and a seriously sinful violation of the child's right to life.

Lyle Schaller writes about the importance of recognizing certain ministerial tasks as «winners» and others as «losers» in The Multiple Staff and the Larger Church, «Winners» are the tasks that lead people to sign up for ordained ministry: preaching, presiding over sacraments, being present at key life transitions such as weddings and funerals — in other words, the prominent, visible and generally rewarding parts of ministry.

Your experience at present is so much closer to Jesus» command to take up your cross and follow him than if you were living a comfortable life as a rich and famous pastor of a large church.

By and large, the churches have lived by adapting themselves to the reality of the power rather than transforming it.

As one pastor who moved from a large church to a small church commented, I would never go back to a large church... Administrative tasks kept getting in the way of doing what I wanted to be doing,... [which is] serving a congregation and making a difference in people's lives.»

In life, we won't always have the benefit of a larger group be it church, family, work, friends, etc..

Each year, the WACC, which provides funding for communication development worldwide on behalf of churches throughout the world, is channeling less of its funds into large shortwave services and large publishing houses, and more into the development of small printing presses, the production of audiocassettes, local drama and music groups, and the use of communication forms indigeneous to the village life, such as story telling, puppets and mime.

The German universities expressed less opposition to the growth of Nazism in the 1930's than did the churches and labor unions; their failure at this point has been attributed in large part to their neutral pursuit of truth without concern for the life of the nation.14 By contrast, an example of intellectual responsibility occurred a few years ago when the University of Chicago was building a new cancer research hospital.

In so doing it helped to promote Christian faith in America, but at the same time it de-emphasized the role of the Church by concentrating on an individual experience, and it also made Christianity a stranger to large segments of American intellectual, cultural, and political life.

It is less than the church because it is a product of the church and can be understood only in the context which the life of the church provides; it is greater than the church because it is, by and large, the only record we have of the events which not only brought the church into being but also through which its reality must be continually renewed.

Members of a church may identify the focus of their common hope with the phenomenon of warmth20 and point to specific occurrences of warmth in places or phases of congregational life.21 Members of Corinth Methodist experienced warmth at various physical and temporal thresholds that bound its life to its larger neighborhood.

The idea is to create a large gathering of strangers (a crowd) and eventually work these folks into the life of the church (the core).

When will the church at large begin to understand that this God life is a constant cycle of TROUBLE, TRUST, and TRIUMPH?

«I understand the church to be the people of God who follow Jesus into the world and so a gathering of the church occurs whenever and wherever believers gather, whether it is two or three around a dinner table, five or six in a living room, seven or eight at a coffee shop, or larger gatherings in some other building.»

He has spoken persuasively to that large number of Germans who, although they still pay the church tax, have not been active in church life, The bishops» strategy is to isolate Küng so that he will appear to be a religious philosopher (one thinks of Bloch or Jaspers) without a visible community.

Hromadka of Czechoslovakia used to speak of the credibility of the evangelistic mission of the church as dependent upon the total life of the church, that is to say, it depends upon the way in which the church makes its prophetic mission of defence of human personhood and peoplehood in society and state and the ability of the church to reconcile diversity within its fellowship of divine forgiveness and become a source of reconciled diversity in the larger society.

Dwelling within a community of faith shaped by the significant events in the life of Israel and the Church orients our perception and consciousness so as to be able to read in the larger context of history a pattern of promise and fulfillment.

The translator, Boniface Ramsey, O.P., is a seasoned student of the church fathers and an accomplished translator; for this task, it is not beside the point to note that he is also a pastor of a large urban parish, and thus able to present Cassian as he was intended to be read, as a guide to the Christian life.

That is, in view of the common quest of human community with peoples of other religions, how do we understand the being of the Church of Christ and the forms of the life of the congregation in the larger community?

The seeker or «attractional» Evangelical churches that hide their crosses, minimize their appeals to Scripture, and emphasize «life tips» are still large and influential, but they can only exist in the cocoon of the Bible Belt.

The individualism of Wiltshire churchgoers and the isolation of their church from the larger society were not unrelated to the way they demarcated the presence of God in distinct events within the total life of the congregation.

A decade later, a study of Episcopal churches by Wade Clark Roof showed that church people tend to be divided into two groups: the «locals» who prefer to live in small communities, get their satisfaction from relating closely to families and to friends, and belong to local groups; and the «cosmopolitans» who prefer living in large cities, get their satisfaction from dealing with ideas and international issues, and belong to large state or nationwide organizations.

It is quite clear to all historians of modern India that the story of the spiritual and socio - political awakening of the adivasees or indigenous people anywhere in India can be understood only by taking into account the large role played by western Christian Missions and indigenous churches in transforming their lives.

The church can function very well to bring a sense of unity and community in people's lives, but it takes the people to do this and this simply can not happen in large gatherings as the quality of «community» is inversely proportional to its quantity.

Once again, there is a large group of Catholics for whom it is necessary to explain that coming to Holy Communion requires living in accord with the Church's teaching.

The second largest of aca - de-mic field only next to the study in the vital life - saving con - tri-bution of the Christian Church in the entire world.

It has become increasingly evident to thinking Christians that the future of christianity can not be separated from the future of other religions, that the well - being of the Christian church is closely bound with the well - being of the larger community around it, and that Christians and their neighbors are fellow pilgrims on earth in search of the meaning of life the and the fulfillment of it.

But yet it is still sadly true that large numbers of our more thoughtful contemporaries are repelled from the Church because they find in it what looks to them like sheer unthinking obscurantism, a shockingly immoral attitude towards truth (of which Mr. Blamires» book is an example), and a cavalier disregard of patent fact about the world in which we live.

Moltmann feels that the future of the Protestant church in Europe lies not with the large state church, but with small communities of faith, where the charismatic gifts of all can be recognized, and where Christians can live out a radical discipleship.