Sentences with phrase «ministry than a church»

Not exact matches

The Church's department for social ministry has a network of approximately a thousand volunteers in Moscow — a city of more than 12 million.

I don't think that anyone (here, at least) would say that there's no room for women in * any * ministry in the church, but perhaps that there are certain ministries that women are more equipped for (both «more equipped for as women» and «more equipped for than men»).

The Institute offers several more courses than the previous colleges and considerably expands the ministry and education opportunities for lay members of the church.

I have thought more about church finances in the last 8 months than in all of my previous years of ministry combined.

However, in my experience of 40 years in ministry in New England, the Midwest and on the West Coast, I have found churches to be more like matriarchies than patriarchies.

Giving to one's local church is much more preferable than mailing money to some TV or radio ministry because (presumably) the local church will actually provide an annual financial statement that accounts for every dime received.

Interestingly, the bullying behavior was by two women were limited to a group that participated in a single church service, and when I left that service, stopped volunteering in the ministry I enjoyed the most, and stopped attending on anything other than Sunday morning, the bullying stopped.

The new language recognizes for the first time the reality that I have witnessed in more than 20 years of ministry with lesbian and gay Catholics: «they wish to encounter a Church that offers them a welcoming home.»

It is an amalgamation of my many years — more than 20 — of being a part of womens» ministries in various churches of various denominations in many different contexts.

I've grown more being out of church ministry than any other time in my life.

I, too, am saddened to see what many large churches have become, and, I think when someone enters a church with 25,000 members, I wonder how much of the collection actually goes towards ministry rather than the physical structure and upkeep itself.

In the 2016 Barna research study commissioned by Josh McDowell Ministry, church leadership indicated that this problem is much bigger than it was 20 years ago, yet only 7 percent of pastors said they have a ministry program for those struggling with porn.

So rather than wearing out my voice in calling for an end to evangelicalism's culture wars, I think it's time to focus on finding and creating church among its many refugees — women called to ministry, our LGBTQ brother and sisters, science - lovers, doubters, dreamers, misfits, abuse survivors, those who refuse to choose between their intellectual integrity and their faith or their compassion and their religion, those who have, for whatever reason, been «farewelled.»

It has been incredibly freeing and I'm doing more ministry than I ever did as a full - time vocational pastor — that is, I'm ministering «with» others to those who are not - yet believers rather than ministering «to» and «for» people in the church.

This hope, however, lays an obligation also on the authorities of the Catholic Church to be critical of themselves, to respect the conscience of every man which is responsible directly to God, and to avoid anything that may give the impression that the exercise of this ministry may have other purposes than the preservation of the one faith.

In varying degrees, most of them want practical theology to become more critical and philosophical, more public (in the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theology.

According to the findings of a new research study, interest in church planting is on the rise, some of America's best and brightest ministry leaders choose planting as their career path and church planting efforts are much more successful and promising than anticipated.

For example, the National Congregation Survey (NCS) reveals that conservative Protestant churches are more than twice as likely as mainline churches to offer nontraditional family ministries like support groups for divorced and single adults.

If our focal concern in this book were the church rather than the ministry, we should be obliged to point out that in some basic sense every Christian is expected in Protestantism to be a theologian.

But in recent years, I have begun looking at something else, which I think displays the soundness of a church or ministry better than doctrinal statements.

To make matters worse, the average congregation is more worried about overpaying the staff than underpaying them which leads to the church being crippled spiritually by pastoral changes as the pastor moves to a better deal or leaves the ministry or works multiple jobs just to support his family.

after 30 years of moving around the country and participating in various churches that were glad to have me be part of their work & ministries (as a musician), I find myself now living in a small, very isolated, undereducated and underexperienced town, where I've been rejected by more than one church on the basis that I know too much (I apparently make everyone else feel stupid) and have too much experience (i.e., I make everyone else feel inadequate).

But 1,000 or 10,000 people spread out over hundreds of smaller churches and ministries can do just as much ministry (and some of it in better ways, for the reasons you've mentioned) than when we're all clumped together in one big congregation.

It tells many of you who want to offer sacrifices for the good of the church — countless hours of volunteer service as elders and deacons or a lifetime in demanding and low - paid pastoral ministries — that your life choices are so much more sinful than the rest of ours that we've had to erect special barriers to keep you from laying your gifts at the altar.

As pastors, letting ourselves off the hook by appealing to our sympathy for people's fragility and limits robs us of some of our most rewarding opportunities to confirm our ministry in a church that really looks like a church rather than a social club.

The ministry in general and the Church, as community and as institution, have been highly aware that false prophets claiming immediate empowerment by the Divine always greatly exceed in number the true spokesmen for God, that there are more lying visions than authentic ones, and that personal inspirations must be subjected to social or historical validation.

Was any consideration given to the outreach ministries of churches that minister to people of significantly different ethnic, cultural and socio - economic backgrounds other than in worship on Sunday morning?

Dollars now follow students as scholarship and tuition support rather than support university ministries and church colleges.

These papal priorities, implicitly or explicitly, strike a contrast with Kirill, whose nationalistic - ecclesial ideology of the «Russian World» bolsters Putin's military aggression, whose ministry has been more than susceptible to the power politics of deep church - state entanglement.

It appears to them and it appears to me that many churches, ministries are more influenced by culture, more influenced by political ideology, more influenced by American nationalism than by the radical demands by Jesus to live as exiles and sojourners and refugees in this alien world called America.

While research by Barna Group has found that women are more involved than men in church «extracurriculars» such as Bible studies and small groups, plenty of today's churches lack robust women's ministries — perhaps due to lack of resources, or deliberate efforts to do away with stereotypical ladies teas and craft bazaars.

The other day I posted an older cartoon suggesting that people are more important than ideas, and quickly wrote a short post about the Reverend Gretta Vosper, a United Church of Canada (UCC) minister who is being tried for her fitness for ministry.

The church can have no continuing effective social ministry within the public arena which is not more than a denominational ministry.

Marshall describes the situation facing the rural Church as nothing less than «a slow burn crisis» and yet there is a striking passion and commitment to rural ministry in the face of significant challenges.

some of America's best and brightest ministry leaders choose planting as their career path and church planting efforts are much more successful and promising than anticipated.

Jack Marcum, head of research services for the Presbyterian Church (U.S.A.), sees «little evidence of a literal shortage of ministers... We are training more than sufficient numbers of ministers of word and sacrament in the PCUSA to pastor mid-sized and larger congregations and fill other traditional ministries.»

My point is that there are implications for a church and its ministry that are more far - reaching than those we see when we're examining only the parking and square - footage needs.

Those churches often served more than the spiritual needs of their congregations, linking to an array of social ministries.

I've spent far more time than I care to admit combing through complementarian literature, reading debates about whether women can read Scripture aloud in church, whether female missionaries should be permitted to give presentations on Sunday evenings, what age groups women should be allowed to teach in Sunday school, whether women can speak in small group Bible studies, what titles to bestow upon worship leaders and children's ministry coordinators so that they don't appear too authoritative, and on and on and on.

If a new building program is for the pride of its membership rather than the effectiveness of its ministry, then the church is in danger of a bad building program.

They were recalling the church from its newfound privilege of the ministry to diakonia and service; and they generally included friars or brothers, since monk or priest had come to connote privilege rather than service.

I probably did more effectual ministry in the two years that I was there than if I had founded a church.

The second thing I have learned is that the student constituency most receptive to the church's ministry tends to be graduates rather than undergraduates.

A Lady Bountiful attitude which assumes that the ministry of the church is to such «unfortunate individuals» — rather than with them — misses the whole point of the gospel.

When the base for ministry with students is moved from the campus to an extracampus location, it becomes possible to see the church in its own integrity «outside» the university rather than «inside» the structure of the educational institutions.

In the last half century, Calvary Chapel has grown from a single Bible study to a worldwide fellowship of more than 1,500 churches and ministries, yet not without its problems.

The possibility of multi-level study, discussion, and consultation does nothing more than take seriously the traditional Reformed conviction that the ministry of the whole people of God is the basic form of the church's ministry.

What Grace and I have found in nearly 20 years of marriage and more than 15 years of ministry is that both the church and culture often get sex wrong.

Yet in 1311, the church's Council of Vienne condemned their lifestyle and returned them to their place as objects rather than agents of ministry.

It is a judgment upon the Church and its ministry if, with our belief in God's grace, we repeat the great symbols and doctrines of atonement but actually practice less of a costing identification with the sufferings of men and women than do those who counsel with them under secular auspices.