Sentences with phrase «ordination as ministry»

These developments within Protestantism paved the way for women's ordination as ministry took on an increasingly functional nature and men no longer were seen as symbols of God's transcendence.

Not exact matches

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.

Similarly, the recognition and right use of gifts would prove as applicable a criterion for judging women's suitability for leadership in the family as her suitability for ordination to ministry.

Rejecting the recommendation of a task - force study that such ordination be allowed, the assembly voted instead that only repentant homosexuals who choose celibacy or seek a reorientation of their sexual desires should be considered as qualified candidates for ministry.

When the repentant sinner is a priest, however, it is a separate, prudential question whether he should be allowed to continue in ministry, just as it is a prudential question whether a good man seeking ordination ought to be ordained in the first place.

Some of them still carry old denominational convictions; for instance, about continuity in the Anglican Church, the rejection of a set - aside ministry in parts of the Society of Friends, the parity of the ministry in the Reformed tradition, and no ordination without a call from a local church as in much of Lutheranism.

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

In taking this position I do of course raise a very old question in the doctrine of the ministry, the question of whether the minister's authority to preach the Word, administer sacraments, and act as pastor inheres in his office and ordination or whether it inheres in his person and is dependent upon his faith.

John Wesley had asserted his rights as a presbyter to ordain men for a, ministry in America, thereby denying the necessity of ordination by bishops alone.

We are ordained to the ministry of the Church — the «sacred ministry,» as it is called; but that ordination of ours does not give us any personal rights or privileges which come to us through some peculiar claim of our own.

Rejecting, therefore, the Roman Catholic sacrament of ordination as an induction into the status and order of the priesthood, he insisted that no one should be ordained to the ministry unless he had a call from a congregation.