Sentences with phrase «of urban churches»

The challenges of a number of urban churches in Chicago are outlined featuring diverse intellectual energy required in a changing city.

He remains conservative on theology and sex while admitting that many of his urban church attenders are socially liberal.

Unlike the later contextualist interpretations of the urban church, an instrumentalist emphasis characterized studies and plans of the 1950s.

Not exact matches

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Cho describes Quest as «an urban, multi-ethnic, multigenerational church that is compelled to the ministry of reconciliation».

Amy L. Sherman is Director of Urban Ministry at Trinity Presbyterian Church in Charlottesville, Va., and author of Restorers of Streets to Dwell In: Effective Church - Based Ministry Among the Poor (Crossway, forthcoming).

China's urban churches will be a major force in its democratization, for a free society requires a civil society capable of standing up to tyranny and the abuse of power.

One small example of this in our neighborhood is the urban farm one of my friends and mentors started to provide jobs to «returning citizens»: It required the city to help give away land and clear vacant property and some startup capital from a local farming company, but it is based on the church's understanding of the needs of the people and explicitly tied to the concept that faithful believers can help disciple and encourage people who have been incarcerated for harming others, walking them through the transformative process.

As Todd Brenneman argues in his recent book, Homespun Gospel: The Triumph of Sentimentality in Contemporary American Evangelicalism, sentimentality may be a defining characteristic of religious life for many Americans, and so most readers in the dominant Evangelical culture, outside a few hip and urban churches, are more likely to encounter the treacly poetry of Ruth Bell Graham than the spiritually searing work of R. S. Thomas or T. S. Eliot.

Groups of young, well - educated, active professionals have gathered in urban churches, smashing the stereotype in many Chinese people's minds of Christians as elderly, infirm, sick, or disabled.

By visiting the sick, organizing the church and developing an urban ministry, the pastor imbued the members of the congregation with a new sense of confidence in their value to one another and, in particular, to the neighborhood.

Redeemer is a church that is ministering to a young, urban congregation because of ¯ not despite — the fact that it is dedicated to historical Reformed theology.

C. Christopher Smith lives and writes as part of the Englewood Christian Church community on the urban Near Eastside of Indianapolis, where he is the Senior Editor of The Englewood Review of Books.

For some Wesleyans today the greatest challenge confronting the church is to respond to the diversity of cultures and ethnicities that now characterize urban American society.

Biblicists will no doubt reject this approach as being wishy - washy and insufficiently prophetic, just as some activists have criticized Riverside Church's proposed «center for health of the city,» a think tank on urban problems.

On the first Sunday of the new urban campus, the white male pastor who had zero urban ministry experience, brashly declared to the mostly black audience, «This ain't your grandmomma's church.»

Standing in front of his congregation at Ecclesia Church, a congregation he admits is different - more diverse, more urban - than many evangelical churches - Chris Seay encouraged them to do so something he said combines the ideas of sacrifice and devotion that mark the Lenten season, the 40 - day lead up to Easter.

When she's not writing creative non-fiction, short stories, and poetry, Erin spends her time working on her Masters of Arts in Urban Studies online through Eastern University, fighting for the last carrot in the house with her two rabbits, Bug and Sage, and enjoying mentoring time with local youth both in and out of church settings.

It has been the means for the transformation of many socially marginal groups in the U.S., from poor rural whites in Methodist and Assemblies of God churches to rural and dislocated urban blacks in Baptist and Church of God in Christ churches.

Many left to plant other churches here in Chicago or for some other ministry venture, and many left by virtue of the fluidity of being urban in the 21st Century.

Spend at least 15 hours volunteering at Greenville - Urban Ministries, or one of the other service agencies which our church helps to support.

The opportunity to confront privilege, bigotry and systemic racism is not exclusively a responsibility of the black church or the more liberal / urban wing of evangelicalism.

In a village the church may still be one of the centers of community life, whereas in urban areas when people move, they may find it hard to relate to a new church.

People make a lot of assumptions about women pastors — that they have to be aggressively ambitious, that they can only survive in a liberal and urban environment, that they can't serve in Reformed churches, that they must devote all their work and writing to defending their call.

In the great welter of urban and rural communes, political and religious collectives, sects, cults, and churches that have sprung up in recent years, there are many interesting developments.

Despite the criticisms, there's widespread agreement that when it comes to church planting in urban areas, the Church of England is experiencing considerable gchurch planting in urban areas, the Church of England is experiencing considerable gChurch of England is experiencing considerable growth.

But it could be the nucleus of a complete neighborhood, one which has a church community at its enter, and the potential to promote growth in an urban rather than suburban sprawl pattern (much as the most beautiful parts of contemporary London grew in the 17th and 18th centuries around small residential - square developments).

Sam Hailes investigates the successes of church plants in urban areas

If the suburb was the reverse side of the American family's plunge into the rush, complexity and work of urban life, it was there that people were met and received by the Christian church.

The church therefore would seem to have much to offer the New Urbanist enterprise out of its own long intellectual and spiritual traditions — not least a serious and sophisticated view of human nature and human community, a pastoral mandate to serve rich and poor, and a long history of urban and architectural patronage.

If the experiences of today's church planters is anything to go by, there's every reason to believe that when it comes to urban areas, a long period of uprooting is slowly but surely giving way to life.

The churches have happily been able to do some pioneering in urban centers, which of course needs to be continued.

So I guess among all this discussion of the Protestant urban Social Gospel churches, it's not relevant to mention that the Catholic Church (despite its many sins) has always been an advocate of this «Social Gospel» feed - the - poor idea?

Any examination of the development of urban form would reveal forces easily as influential as the Church's, and I would argue usually more so.

Colloquium explores such issues as race, urban ministry and the role of women in the Church of God (Anderson, Indiana).

An urban center under church auspices that succeeds in getting personnel to offer the needed variety of services will no doubt survive, in just the same way that our church - related hospitals have survived.

In her engaging book on this period, Jeanne Halgren Kilde of Macalaster College explores the development of the auditorium church, showing how the style grew out of urban congregations» desire for heartfelt, accessible and participatory worship.

While it is widely agreed that the causes for the morbidity of communities in urban centers are traceable to diverse factors, churches can not be quiescent in the face of them.

Urban churches grew and prospered as a result of that population movement; but the rural ethos continued to be reflected in worship, organization and mission priorities.

Church workers in the South face the complex challenge of empowering peasants in the countryside or urban barrio dwellers to host an encounter in a way that allows them to feel equal to the northerners.

Church - sponsored housing projects, some of them congregationally funded, are commonplace in major urban centers.

Another example of the trend of congregations establishing an urban presence is the Metropolitan Community Church in downtown Washington, D.C..

Ministers cast about for responses to displaced farm families, to the deepening misery of the rural and urban poor, to the epidemic use of drugs in every strata of society, to half a million homeless children; they seek techniques for church growth, approaches to spiritual nurture and meaningful worship.

The coalition of black churches in urban communities can no longer be counted on for block Democratic votes, and despite the president's pleas, he may find that his most loyal constituency will not be able to bring significant wins to the Democratic column come Tuesday.

Cf. also above, note 15; F. Ernst Johnson, Christianity and Society (Nashville, Tenn.: Arlington Press, 1935); E. W. Burgess, The Urban Community (Chicago: University of Chicago Press, 1925); Robert E. Park, E. W. Burgess, and R. D. McKenzie, The City (Chicago: University of Chicago Press, 1925); Ezra Dwight Sanderson, Rural Sociology and Rural Social Organization (New York: John Wiley & Sons, 1942); S. C. Kincheloe, The American City and Its Church (New York: Missionary Education Movement, 1938).

The Assembly described itself as a secular urban oasis, where atheists could enjoy the benefits of traditional church - the sense of community, the weekly sermon, the scheduled time for reflection, the community service opportunities, the ethos of self - improvement, the singing and the free food - without God.

This plunder and revenge plunder went on for hundreds of years until Pope Urban II rather cleverly came up with a strategy to stop the warring that was threatening the Catholic Church's very stability.

And while the strains of the post-Conciliar years (which were also years of tremendous demographic transformation on the American urban / suburban landscape) have tested that claim as never before, there remain, in this, the sesquicentennial year of the erection of the diocese, many impressive signs of vitality in a local church that has been distinguished for its rich ethnic diversity, its identification of parish and neighborhood, its impressive clerical and lay leadership, its self - conscious social and political liberalism, and its sense of itself as the «lead diocese» in matters ranging from liturgical renewal to Christian social action.

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

Mitchell, pastor and founder of Atlanta's Urban Foursquare Church, knows the day is coming soon when his congregation most likely will have to abandon its home in one of the city's poorest neighborhoods.