Sentences with phrase «many church traditions»

Modesty has undeniably enjoyed front - page headline status in Christian conversations about sexuality for decades, almost irrespective of particular church tradition.

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.

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.

In one of Ross's most effective chapters, she argues that low - church evangelical liturgy has taken many of its cues from the Gospel of John, while more high - church traditions have tended to look toward the synoptics.

This superior epistemology enjoys the firm foundation of divine revelation as treasured by Church Tradition and enlightened by faith and the prophetic inspiration of the Holy Spirit, as the Church, with all her members, engages the world in history.

This discussion is complex, nuanced by all kind of factors like biblical interpretation, church tradition and local contexts.

From Bordeaux to Berlin, wine and beer have always been part of church tradition.

The «old high church traditions» are not necessarily the best ways.

Maybe you could bring in Christians from another church tradition or from the other side of the world to come and find fault with how your church is accomplishing (or not accomplishing) your mission.

There is so much more to high church traditions — it is so variegated and there is so much more any sincere follower can do in those traditions.

''... increasingly drawn to high church traditions — Catholicism, Eastern Orthodoxy, the Episcopal Church, etc.» Your vaunted BS meter should be glowing red by now.

Church traditions have grown out of the expressions of worship that believerrs have found meaningful over the last 20 centuries.

Many of us, myself included, are finding ourselves increasingly drawn to high church traditions - Catholicism, Eastern Orthodoxy, the Episcopal Church, etc. - precisely because the ancient forms of liturgy seem so unpretentious, so unconcerned with being «cool,» and we find that refreshingly authentic.

I wandered through other church traditions, traditional, contemporary, liturgical, meditative, mystic, seeker - sensitive, emerging, ancient - future, denominational, mega-church, old church, new church, basement church, no church for a while there: you name it, I found my way there and I found the people of God in each place, I did.

Church tradition tells us that that the disciples of Christ had families, but they still were willing to be martyred and die for Christ, leaving their families behind.

I joked last year that 33 was «My Jesus Year» (because in most church traditions, Jesus did the whole «Death and Resurrection Thing» in his thirty - third year and so people try to make their 33rd year very meaningful).

To complicate the picture, we have to acknowledge that the Catholic Church today represents the largest single religious community in the United States, while American Catholics have absorbed the free - church traditions on the relation between the Church and politics, believing that a Church that is separate from the state better guarantees the moral foundation as a whole.

Significant changes are also occurring on the liturgical left (Quakers, Pentecostals and, especially, the free - church tradition), but it is difficult to generalize about such disparate groups.

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

The students at YDS were not predominantly the children of lifelong believers; they were not well shaped by church tradition and well read in the Bible, ready and eager to take on the red meat of critical study.

Unless one wants to limit Sola Scriptura to the original manuscripts themselves (which I have never heard of anyone doing, because such a move would make the Bible completely useless for us today), the Greek and Hebrew manuscripts we have today are the result of 2000 years of church tradition.

The simple fact that we have a canon of Scripture, which was compiled and organized by various early Church Fathers, and became a tradition, shows that we must, to some degree, accept and depend upon some forms of Church Tradition.

My present concern is the liturgical center: the Reformed churches, Presbyterians, United Methodists, United Church of Canada and portions of the free - church tradition (United Church of Christ and Christian Church [Disciples of Christ]-RRB-.

The author finds that many of today's New Testament students are not predominantly the children of lifelong believers; not well - shaped by church traditions; not well - read in the Bible.

In fact, if it were not for church tradition and authority, we would not have the 27 books of the New Testament at all.

If we reject church tradition, we end up rejecting the Bible which church tradition has given to us.

The Anglican church stands squarely in the Reformed tradition, yet embraces Church tradition as that which connects all generations of believers together and gives us a starting point for our interpretation of Scripture.

There is no such thing as «Scripture Alone without any Church Tradition whatsoever.»

It reflected the early modern impulse to submit Scripture to reason more than it harmonized with early church tradition, which regarded a literal six - day creation as unnecessary to Christian orthodoxy.»

Perhaps it seems odd to you to approach the Bible this way, but in many ways, this method of reading the Bible is actually similar to the way the black church tradition has read the Bible (especially Exodus).

Are theological disputes to be arbitrated by appeals to the Bible or to church tradition?

Using Cardinal Newman's «diagnostic tools» of discernment, she is keen to differentiate authentic development and deviation from Church tradition.

In Eastern church tradition, however, the patriarch of Constantinople is merely «first among equals,» taking his place alongside the patriarchs of Rome, Alexandria, Antioch and Jerusalem.

We couldn't shake the feeling that maybe we weren't supposed to Go To Church anymore, like we were meant to forge ahead on a broader quest, redefining church and community and finding our faith again outside the confines of church tradition.

But the Church tradition is not a static, stable past fact, repeated from epoch to epoch.

They're doing good work within the framework of church traditions, like services, fellowship, programs and sermons.

Brown acknowledges that many folks, including some in the peace church tradition, are skeptical that the «Jesus» way can realistically be applied to national policies.»

Every church tradition, no matter how extensive or authoritative its dogma, must constantly be subject to a painful examination of its spirituality and theology.

I try to have regard for the richness and diversity that it offers on all the major topics and not to force it into models dear to my church tradition.

A number of people outside of the peace church tradition seem to be quite interested in what these pacifists are saying and doing.

I can not pass over in silence the fact that In working at this task — I should like to call it a christological concentration — I have been led to a critical (in a better sense of the word) discussion of church tradition, and as well of the Reformers, and especially of Calvin.

It's the western church traditions that aren't essential.

However, if churches want to show a true commitment to diversity, we will need to do more than just welcome a range of people; we must welcome a range of church traditions that reflect those people.

The mention of Calvin, that most ecumenical of writers, prompts one last question: how, in seeking a canonical interpretation of Scripture, do I relate to church tradition?

While students of ecclesiology will recognize in these perspectives an unflagging congregationalism, Volf is sensitive to areas in which the free church tradition is especially vulnerable: the unity within the Christian communities; the bonds that connect one congregation to others; the accountability of congregations and clergy; and the ever - present threat to neglect or abandon the apostolic tradition.

In this light, Volf is miffed that the World Council of Churches» widely circulated document Baptism, Eucharist and Ministry (1989) excluded the concerns and perspectives of the free church tradition.

Later as I studied the Bible more deeply and became aware of many other church traditions, doctrines, and denominations, my Baptist convictions grew stronger.

Moreover, Hunt believes that we can not be slaves to a faulty church tradition.

The intellectual tradition of the Sophists (alike criticized by the loyal Erasmus and the exiled Luther), along with other elements of church tradition, had drifted so far that it no longer convincingly centered on that which was revealed.

The «orthodox» theologian, for example, is content to find sufficient warrants and backings for his or her theological statements in the «beliefs» of a particular church tradition.