Fair enough: decades of Communist tyranny set atop centuries of other, far more invincible tyrannies have effectively shattered the Orthodox world into a contentious confederacy of
national churches struggling to preserve their own regional identities against every «alien» influence, and under such conditions only the most obdurate stock survives.
Not exact matches
In both England and America, Victorian preachers, novelists, poets, and statesmen alike
struggled hard to maintain a
national ethic of private domesticity and public respectability without the
church and chapel in which that ethic was born.
It is not clear who will pay for replacement windows, as the
National Cathedral still
struggles to raise millions of dollars for repairs dating from 2011, not to mention basic ongoing maintenance for a sprawling magnificent
church that lacks a strong supporting congregation.
I can not help but think of the work of John Henry Newman or Yves Congar when reflecting upon a participatory theology, as the
Church struggles to move toward more inclusive roles for laity, for women, for
national cultures.
Azariah who later became Bishop of Dornakal argued that the
church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole
national community, that in any case the Indian
church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political
struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.
Despite the practical resistance to the civil rights
struggle on the part of numerous Protestant congregations, especially in the South, most
national and regional
church bodies were supportive of the extension of equal rights in this way.
She attends a
national meeting of bridal consultants where attendees can take a whack at a piñata representing «the bride from hell,» travels to Aruba to learn about «destination weddings,» and visits
struggling downtown Hebron, Wisconsin, where a financially strapped Methodist
church is marketing itself as a wedding venue called «Chapel on the Hill.»
In sum, The
National GRACE Center will improve undergraduate and graduate training of Christians entering child protection careers; improve the ability of the Christian community to respond in a godly manner to the needs of child abuse victims, and provide training and technical assistance to
churches struggling to address the sin of child abuse.
And the
church must be prepared to stand by the people when they
struggle for an economy that gives priority to eco-justice and social justice rather than economic growth through trans -
national high technology.
Shurden, in an article last year in the Fellowship newsletter, put the Baptist conflict into three periods the
struggle for
national control (1979 - 1990), the fight over state conventions (1990 - 2000) and bitter battles in local
churches (2000 - 2010).
The 200 year history of the Emanuel African Methodist Episcopal
Church is wrapped inextricably to the
struggles and triumphs of the African American community in the South, and they did nothing less than try to erase that entire history out of some perverse desire to not name racist terrorism inspired by the very worst in our
national heritage for what it is.