Sentences with phrase «more as a ministry»

«A lot of what I said... I had a new - found faith and I saw this an opportunity to talk about the faith on national TV and more as a ministry opportunity.

Not exact matches

There are regular meetings of finance ministry officials, numerous bilateral contacts, and of course meetings of the more academic variety, as you are having here today.

The plan is being pushed ahead by Mexico's ministries of finance and foreign affairs, who see the possible fall of Venezuela as an opportunity to create more allies in Central America and the Caribbean.

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»).

In any event, I was suprised when the church I was attending here in Ontario held a discussion on women in ministry as I sort grew up without the sort of restraints that I later learned were in place in some denominations within Canada and in far more within the US.

The Bully Pastor delivers contradictory / mixed messages constantly, such as imploring people to «follow their calling» or to «become more involved» creatively in ministry.

Betel is wanting to work more closely with other Christian groups that promote abstinence, as well as the thousands of Christian ministries to the homeless in the UK to become more effective in tackling the problem.

We will remember this about Jesus as we step into a more «normal» portion of our ministry of being with family instead of on the «field» in «mission.»

The ministry of the church will become more inclusive as adoptive families are understood and fully incorporated and as the worshiping community realizes its own adoption.

Forty years into her life as a preacher and minister, 72 - year - old Joyce has written more than 100 books and heads up a ministry with more than 700 employees based in the St Louis suburb of Fenton, Missouri.

I know it sucks to have dirty laundry aired, but this looks like more that airing of dirty laundry — if Julie is correct (and I realize I'm hearing her side in this thread), denigrating your partner to give you an out, and maintain your state of paragon exemplar in ministry strikes me as a sinister act.

And the New Testament highlights Jesus's nonviolent response to violence as a pattern to follow more than any other aspect of His ministry.

As it turned out, my point of departure from the «emerging ministry movement» took me more into the missional wing of things, where I've been continuing to work with several virtual, international teams on social transformation projects.

But there are deeper reasons as well, reasons more directly related to the circumstances of ordained ministry.

If, as was maintained in the «60s, the church is mission, then the overarching image for the total ministry must be more assertive.

It was customary among the Reformers themselves to speak of a «valid» ministry as one in which «the pure Word of God is preached and the sacraments be duly administered according to Christ's ordinance» (to quote the Anglican Thirty - nine Articles, which are paralleled in other and similar «confessions»); and the history of the ministry in the Christian Church as a whole makes it abundantly clear that «authority to preach the Word of God,» or the right to «dispense the Word of God,» or the giving to the candidate of the Church's recognition and authority to be «preacher of the Gospel» — all these are more or less synonymous phrases — has been an integral part of ordination.

I prefer to take as more reliable the actual eyewitnesses to the life and ministry of Jesus, those who saw Him with their eyes, heard Him with their ears, and touched Him with their hands.

To be more specific, the Synoptic Gospels represent Jesus» ministry as exercised chiefly in Galilee until about the last week of his life; John has much to say of a ministry in Judea before Jesus began his work in Galilee.

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.

But either way, whether it is over the course of a few days, a few weeks, or as in my case, a few years, God may be moving in your life to have you resign from pastoral ministry so you can more fully engage in pastoral ministry.

The psychic energy of contemporary pastors, theologians and church leaders has more often centered on the kerygmatic Word as it encounters «the problem of history,» on struggles against the idolatries of fascism and Stalinism abroad and racism, classism and sexism at home, or on the development of the professional skills of ministry.

Failure to act as direct teacher and dean or principal of a school of discipleship by its pastoral leader probably accounts more than any other single factor for a congregation's inability to mature in its ministry.

More than a decade later, Khang is still on staff, serving as IVCF's regional multiethnic ministries director.

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.

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.

Sociologist Penny Edgell Becker's survey of mainline pastors in upstate New York found that more than 85 percent believe that «God approves of all families» and almost half reject the term «family ministry» as exclusionary.

The evidence for this phenomenon is incontestable: the influx of non «SBC evangelical scholars into Baptist seminaries; the changing of the name of the Baptist Sunday School Board to the more generic LifeWay Christian Resources; the presence and high profile of non «Baptist leaders on SBC platforms, e.g., the closing message at the 1998 SBC delivered by Dr. James Dobson, a Nazarene; the aggressive participation of the SBC's Ethics and Religious Liberty Commission as an advocate for the conservative side of the culture wars conflict; new patterns of cooperation between SBC mission boards and evangelical ministries such as Promise Keepers, Campus Crusade for Christ, the National Association of Evangelicals, Prison Fellowship, and World Vision.

While guarding against a rush to judgment, we can easily think of ministries that are pushing all or many of the current success buttons: they are carried out by a professional elite; they utilize the best marketing and media techniques; they dispense a personal fulfillment strategy to essentially anonymous folk who are regarded as consumers and called to respond in carefully prescribed ways which do not implicate them or their leadership in the more complex and controversial human issues.

Discernment is not judgmentalism, it is wisdom; but discernment includes the recognition of our own sinful tendencies, including the instinctive self - righteous response, and reminds us, as Sister Helen Prejean discovered in her ministry to those awaiting capital punishment in prison that «people are more than the worst thing they have ever done in their lives.»

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.

However, the recent letter on pastoral care of homosexuals (already referred to), as well as the demand by the Vatican that ethicist Charles Curran retract his position on homosexuality and other sexual moral issues, or relinquish his position as a Catholic theologian, and its more recent order to me that I give up all ministry to homosexual persons, have convinced me that I can no longer in conscience remain silent.

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).

As a result of running an experimental course at the University of Chicago for two years, for those preparing for campus ministries, in which we focused on personal service and pastoral care to students, I am convinced that more insight and skill in this area could be of great benefit to campus ministers, most of whom currently perform these functions without special training.

Conversely, inability so to invest, or the more frequent grumbling about the investment, are rooted in an attitude that at some level still regards basic consultation as an enemy of ministry.

Its program of service and ministry has demonstrated that the clergy can be trained for a special ministry to alcoholics, provided there are more institutions that can use their services as active members of the staff cooperating with others.

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 people heard others» calls to ministry, they started to examine their own calls more seriously.

Richard Stein, an ordinand in his final year of training for ministry, described the process as an enriching one that led him to embrace a more evangelical theology than the one he had arrived with: «I came into college with a fairly open view towards homosexuality, and even said I'd be happy to perform gay marriages.

H. Richard Niebuhr's famous metaphor for the minister as «pastoral director, «5 and more recent variations of it, 6 continue to be useful in taking account of the two elements that distinguish the ministry from other professions, namely, the sense of a personal calling to be a prophetic resource to persons and to structures in society plus accountability to an organization that the minister both leads and serves.

As it becomes aware of the specific form in which ultimate human problems present themselves in our own time, the ministry, and therewith the schools that prepare men for it, begin to understand more sharply what the pastoral function is, in what language the gospel speaks to this need, and what form the Church must take in serving such men in such a time.

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.

In the same and in other schools uncertainty about the meaning of the ministry comes to appearance also in the feeling of conflict in a faculty between its loyalty to a traditional idea, such as that of the preacher, and its sense of obligation to denominational officials, alumni and churchmen in general who urge a more «practical» education.

He examines the speeches in Acts and also the editorial skeleton in Mark, and he finds that they follow a more or less common pattern: the ministry began with the «baptism» of John, that is, his message of repentance and work as a baptizer; following John's arrest, Jesus began his own ministry in Galilee, and there «went about doing good,» and «healing all that were possessed by the devil»; then he came up to Jerusalem, where the rulers put him to death by crucifixion; on the third day he rose again, and appeared to his disciples, who were now «witnesses» to the truth of these reported events, namely to his resurrection from the dead.

If a church has a well - trained person on its staff there is no reason why it should not consider sponsoring group therapy for more disturbed persons as an expression of its ministry of healing.

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.

This authority structure is typically described as a series of «coverings» or «protections» but unfortunately, the effect is often the opposite, as abused women and children find they have no recourse or power, as every decision in their lives must be made by a series of men, many of whom are more invested in protecting the reputation of the ministry than the people in it.

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.

That said, the reason many Old Catholic and Independent Catholic denominations have avoided the pedophilia scandals has more to do with the form of governance (synod - based decision making, laity inclusive or laity directed), recognition that clergy are mere humans with a special calling and ministry (as opposed to «always to be obeyed» representatives of the «monarchy» / Vatican and king / Pope), clergy are often members of the community at large (married or not, they have homes, careers, and lives outside a rectory), and the fact that clergy have not been brought up in seminary / parochial schools as young boys where they learned how to be abusers because they were abused themselves, but in homes.

Though, as he emphasizes to Mary, he has chosen to pursue the ministry, in a more profound sense he has been chosen.