Sentences with phrase «ordination making»

So she dismisses the argument, which she says she hears advocates of gay ordination making, that people can not be expected to resist their hard - wired sexual desires.

Evangelical Catholicism understands the priesthood in iconic terms: The Catholic priest is a man whose ordination makes him into a living re-presentation of the Lord Jesus.

Not exact matches

By the time liberation arrived, Geoff had made up his mind that he wanted to pursue ordination.

Ma, whose ordination had been supported by both Beijing and the Vatican, made the announcement during his ordination ceremony on Saturday in the St. Ignatius Cathedral in Shanghai.

Sixteen years ago at diaconate ordination, a youngish seminarian made his promise of celibacy.

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.

Christians» solidarity and mutual responsibility are made plain in the pastoral offices of baptism, marriage and ordination.

«It's the people of the church that make up the church, and we know that the majority of Catholics support women's ordination.»

The ordination of the daily life rhythms together, showers, pajamas, faces scrubbed of make - up.

This book would make a good ordination gift, and copies should be available at seminaries; it should find a place in retreat centres and religious houses.

Rome is wrong to deny ordination to women, but by the same token it was wrong centuries ago about the nature of priesthood; Rome should have rendered a different judgment in the case of contraception, but there is no authentic apostolic authority to make such a judgment in the first place.

If one really believes in justification by faith alone, differences over other matters — the real presence in the Eucharist, apostolic ministry, the indissolubility of marriage, the ordination of women, and on and on — make no difference.

In the case of the evangelist institutional ordination can become a matter of wholly minor significance and even the study of Scriptures is often made secondary to personal experience of the power of the gospel.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

If so, the model offers a good dose of reality, which makes ordination vows even more impressive.

A distinction was made between the guidance for lay church members and clergy and those seeking ordination; gay clergy have been told they will not be able to get married, nor can those already in a gay marriage go for ordination.

Ordination is making God's presence in the midst of the people possible.

To make the point more strongly, I know of at least four priests who have come from families who were not practising when they were brought for baptism as infants, but who through the influence of a school, or priests, teachers or grandparents were led to strong and deep faith and then to ordination.

Most of them, to judge by what I've seen of them and their advance notices, are by authors who want to change the subject - to what's wrong with church teaching on sexuality, to celibacy, to women's ordination, to democratizing decision making, to anything but fidelity.

On reflection it should be evident that it makes little sense to take vows and seek ordination in a religious order unless one is committed to support and serve the hierarchical Church.

It therefore seems highly inappropriate, both ecclesiastically and theologically speaking, to make a similar appeal today solely in order to question the validity of Protestant ordination and sacramental ministry, including the integrity of the Lord's Supper.

Conservative MP Chris Davies welcomed the progress the Church had made increasing female clergy members, but added: «What steps are the Church taking to ensure the diversity of those being considered for ordination better reflects the country as a whole?»

One must utterly disregard the importance of this symbolism for the economy of salvation in order to make an argument for women's ordination.

This makes them the obvious choice for ordination.

The recommendation made by the United Church's Executive Council in 1973, if difficult to implement, is the appropriate stance: «It [the Executive Council] recommends to associations that in the instance of considering a stated homosexual's candidacy for ordination the issue should not be his / her homosexuality as such, but rather the candidate's total view of human sexuality and his / her understanding of the morality of its use.»

After a comfortable accommodation to monastic life, Luther entered preparation for ordination as a priest, but was plagued by depression about his relationship with God, feeling he could never make himself worthy of God's love.

He always makes a practice of using language inclusive of race and gender and is an advocate for women's ordination.

My ordination means that my hometown church, where I first heard God speak to me, made my profession of faith, was baptized, and made my commitment to vocational Christian service, will not permit me even to speak to a Sunday school class, much less preach.