Sentences with phrase «other church settings»

Not exact matches

When Church and kingdom are set against each other, then the language of the kingdom can be used, and is used, to sacralize whatever is the contemporary program for justice and peace.

-- Thomas Jefferson (letter to Peter Carr, 10 August 1787): «All natural institutions of churches, whether Jewish, Christian, or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit.»

«It should be troubling — to «progressive» Catholics as well as others — that political operatives like John Podesta, who has been associated with Clinton campaigns and administrations for decades, admits that his organization set up (with funding from the Koch Brothers... I mean, George Soros) groups with the purpose of promoting a «revolution» — a «Catholic Spring» — «in which Catholics themselves demand the end of a middle ages dictatorship and the beginning of a little democracy and respect for gender equality in the Catholic church.»

These beliefs are apparently the ones set forth by Messrs. Johnson, Hoge, and Luidens in «Mainline Churches: The Real Reason for Decline» (FT, March 1993): (1) That Christianity is the only religion with a valid claim to truth, (2) that persons can be saved only through Jesus Christ and otherwise go to hell, and (3) that therefore one should try to convert others to the Christian faith.

People should practice their religion at home or at their church and leave it out of the workplace other than setting a good example of honest behaviour.

In other words, the Church's determination to read the Old and New Testaments together, to consider them a sequential set of texts with theological integrity, led to, or at least made itself deeply at home with, a widespread use of a single codex for the unified Christian Bible.

But if after that they still choose to embrace their sin, the church must either flush them out, or leave them there, setting a dangerous precident for others in the same boat.

The concept of once saved always saved takes a bit to get your head around but Gods grace is greater than our sin and greater than our good works it just takes faith in Jesus Christ to recieve Gods grace.In saying that to continue to sin as a christian is like playing with fire you will be burnt.Paul talks of the sexual immorality in corinthian church of the son and father that were sleeping with the same wife they were excommunicated from the church the members were not allowed to even eat with them until they repented.There are consequences for our actions.The other side to this is that if you continue to sin as a christian you are not walking by faith but walking by the flesh and are really backsliding.In the backslidden state you also become powerless and open to attack by satan as long as we walk in the flesh he can influence us to get worse not better.If we are walking in Christ satan may still try to tempt us but we are empowered by the holy spirit and overcome him and our faith increases.Both are saved by grace but one is powerless because of sin versus saved but an overcomer having been set free from sin i think this is what Paul was trying to explain.It is better to be an overcomer than overcome by sin.brentnz

It was that quality of the church's life that set it uniquely apart from all other attempts at creating community.

My question is this: what would it take for the American church at large (American church in this case meaning mainline denominations, other individual sects like the Mennonites with their huge variety of conservative to liberal congregations, nondenominational churches of all sizes mega and not, etc.) to make a concerted effort to call out abuse demonstrated by clergy in both church, public, and private settings?

The servant model doesn't set as a priority requiring others to come help the church / leadership / pastor fulfill their mission.

Sunday morning, a weeknight for small group, regular service on a ministry team, occasional church projects and retreats... Add the expectation to be friends and find community with other church members beyond the organized settings, and I have little time left for my neighbors.

The Church has often encouraged a self - hatred that sets people up for exploitation by others.

The Sun King, Louis XIV, revoked the Edict of Nantes (1598) in 1685, prompting Bishop Bossuet to boast that France, «the eldest daughter of the Church,» had reverted to being the most intolérant state in Europe, setting a model of religio - political propriety for others to follow.

Over at iMonk last week, Chaplain Mike wrote a lovely post about how, after a period of wandering through the denominational wilderness, he found a home in an ELCA Lutheran church «with a simple liturgy, wonderful music, a healthy and grounded pastor, a hospitable congregation, and an emphasis on Christ, grace, vocation, and other Lutheran essentials that answered questions I had been turning over in my mind for years in my evangelical settings.»

EVERYONE takes turns helping to clean the church buildings, EVERYONE gives sermons, or teaches classes, or helps with music if they have a musical background, helps prepare and send meals to members who are sick, helps other members when they move, helps set up the tables and put the food out for gatherings, visits other members on a monthly basis to find out if they need help with anything.

For Christians, then, to recover and understand the meaning of the command to have «no other god,» it is necessary first to recognize that the victory of the Church in history was not only incomplete, but indeed set free a force that the old sacral order had at least been able to contain; and it is against this more formless and invincible enemy that we take up the standard of the commandment today.

In all instances, however, utterance gains its significance from the tension marked by the axes; and the pattern of rejection of one pole in a unit of signification accompanied by an assertion of relation between two others, used by the semioticians, is similar to the narrative expression of setting found in a local church.

But others will see the change as a blessing in disguise, as the Church in America is forced to humbly reconsider its mission and purpose as a «set apart» people committed to serving rather than ruling.

Long - range planning for preaching can be assisted by formulating an annual grid listing the months of the year along one side and three sets of factors along the other: (1) human factors (personal and public) relating to the seasons of the year beginning with spring; (2) congregational factors relating to the church life cycle usually beginning in September; (3) theological factors relating to the Christian Year, to lectionary selections or lectia continua, and to spiritual and theological themes needed by the church in its life and mission beginning with Advent.

as for him being a «father» to his church, he is, in the same sense that the other thousands of churches and denominations have set up their own system of fathers and hierarchies.

Others exhibit an old Pentecostal style, including the wailing and crying that often accompany manifestations of the gifts in these settings (and that more sedate groups find embarrassing) Still others have assumed the style of middle - class charismatic churches that openly demonstrate some of the gifts without some of the older - style expresOthers exhibit an old Pentecostal style, including the wailing and crying that often accompany manifestations of the gifts in these settings (and that more sedate groups find embarrassing) Still others have assumed the style of middle - class charismatic churches that openly demonstrate some of the gifts without some of the older - style expresothers have assumed the style of middle - class charismatic churches that openly demonstrate some of the gifts without some of the older - style expressions.

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.

Cooperate with other churches and temples in working to attract competent psychotherapists to the community and to set up community - sponsored outpatient services, alcoholic treatment programs, psychiatric wards in general hospitals, day hospitals, night hospitals, halfway facilities, and crisis clinics.

Also, while he is no doubt right to set himself against «entertainment worship» and other atrocities of the church - growth phenomenon, his suspicion of anything popular poses problems for evangelization and does not jibe with the enduring popularity through the centuries of the very liturgy that he champions.

But no minister, unless immured within his local church structure, is devoid of teaching opportunities in other settings — if he sees them as such and responds appropriately to them.

if you can lie to yourself with immunity, you might be an atheist if you think the indifferent support your side, you might be an atheist if you don't think at all, you might be an atheist if you are drawn to religious discussions thinking someone wants to hear your opinion, you might be an atheist if you copy paste every piece of crap theory you find, you might be an atheist if you think you are right no matter what the evidence shows, you might be an atheist if you can't hold your water when you think about science, you might be an atheist if you can't write the word God, with proper capitalization, you might be an atheist if you think your view has enough support to be a percentage of the seven billion people on earth, you might be an atheist if you think The View has enough support to be a percentage of the seven billion people on earth, you might be an atheist if you live in a tar paper shack, writing manifestos, you might be an atheist if you think you're basically a good person, and your own final authority you might be an atheist if you think your great aunt Tillie was a simian, you might be an atheist if you own an autographed copy of Origin Of The Species, you might be an atheist if you think that when you die you're worm food, you might be an atheist if you think the sun rises and sets for you alone, you might be an atheist if all you can think about is Charles Darwin when you're with your significant other, you might be an atheist if all you can think about is you when you're with your significant other, you might be an atheist if you attend a church but palm the offering plate when it passes, you might be an atheist If think this exhausts all the possibilities of definition, you might be an atheist.

The devil has blinded the leaders of the churches of today when they serve carved images of the flag of any nation... In Exodus and Deuteronomy God said, not to serve or bow down to any carved image in the likeness of heaven above or in the likeness of the earth below... When you pledge your allegiance to the flag, you are pledging your allegiance to the carved images of the flag... The founding fathers made carved images in the likeness of heaven above and in the likeness of the earth below and set the carved images on a flag and the flag is high and lifted up on a flag pole... Some nations are serving the stars, the moon, and the sun, and others are serving the eagle, the bear, and the tree... The U.S. is serving the stars of heaven and the eagle of the earth... Canada is serving the leaf of a tree... Mexico is serving the eagle and the serpent... When you put your right hand to your heart or to your forehead, and pledge your allegiance to the flag, you are committing fornication with the carved images of the flag, God calls this IDOLATRY... The mark of the beast in the right hand or forehead is spiritual and identical to when you put your right hand over your heart or over your forehead... There is no way to go around God and the carved images of the flag, unless the devil has blinded the minds of the believer, like when he deceived eve and Adam in the garden of Eden.

They can embrace this report on the «Crisis in the Catholic Church in the United States» as a starting point and set themselves on a course of reform and renewal that could, among other benefits, restore the confidence of priests and people in their leadership.

One sees by this measure, as by others, that for the oldline churches it was the higher growth rates of the 1950s that were unusual, not the relatively lower ones that set in after the early «60s.

If there should be religious freedom how is it that in middle east where I leave no one has the right to practice other religions or set up a church or a temple?

Particularly in a church setting where you should be looking at the speaker / choir / book rather than at the other attendees.

However when it comes to church, nightclubs and other settings people are more comfortable with those whom they can relate to.

But a church's smaller groups are the settings in which lonely people can best experience the reality of religion as creative relationships — with self, others, and God.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

Coming together with others in a public setting (church) can and does at times have its place, but generally speaking attending any church and gathering with those of a similar belief is really sort of a public display.

Apologies for past wrongs have become astonishingly common in political, church and other settings across the world.

In these settings a small corps of priests or other functionaries, or perhaps a single religious leader, provides ceremonial proficiency and continuity for a larger lay populace whose participation, while not casual, tends to be more occasional and informal than the ordered activity of church attendance.

Two other movements with lower profiles are the longstanding ecumenical movement with special momentum these days in bilateral dialogues and interfaith settings, and the charismatic - Pentecostal movement now producing its own systematic works and nurturing large constituencies in its schools and churches.

On the one hand, the enterprise of copying, correcting, translating, and publishing texts — the business of scholarship; on the other, the enterprise of delivering to the Church an intact Old Testament and a New Testament that conforms to the mind of Christ: this involves setting the boundaries of the canon by choosing and rejecting among rival testimonies, selecting the best text of each canonical witness, suppressing additions and interpolations, suppressing mistranslations, and so forth.

A Year of Faith is a time set aside by the Church to focus on the meaning of our baptism» in other words, who we are, what we believe, and how we're called to act as a Christian community.

But in 2010, the church collected trash all over Birmingham and set its stage in corrugated metal, scrap wood, plastic tarps, and other detritus.

A court empowered to judge a statute's constitutionality by that court's own inference of the animus of the statute's sponsors is a court set free from any limitations on its power» its power, on the one hand, to strike down any law enacted with the political aid of believers, and its power, on the other hand, to move directly against churches and denominations that display a perceived animus in their teaching toward certain behavior.

Clearly, the negative reality over which the Nicene ecclesiology sets the confession of the church's «catholicity» is the tendency of all human communities, including religious as well as national, racial, sexual and other communities, to build protective walls against «the outsider,» and so to become parochial, provincial, chauvinistic, narrow.

Greene's only other truly important novel, A Burnt - Out Case, is set in a leper colony in Africa where the architect Querry (read: query) has fled following the failure of his gift as a designer of churches.

Presbyterian general assemblies are not universal councils of the church, and setting agendas and shaping deliberations in concert with other churches and their councils would help to avoid the conceit that authority in the church belongs to a voting majority of seven hundred commissioners.

And even though Christians seem fragmented and disassociated from each other at times, the Church and its leaders have often set examples of peace, hope and unity.

More than 30 years ago, Cardinal Cooke of New York saw the need to provide a setting where Catholics, their families and friends, plus any interested others, could gather in confidence and safely address questions on human sexuality in a setting of prayer and celebration of the Sacraments while remaining wholly rooted in the mainstream Church.

But in the dramatic opening sessions of the council in the fall of 1962, the assembled bishops and other leaders of the Catholic Church, headed by those from Germany, France, Belgium, and the Netherlands, refused to follow the agenda set by the traditionalist Curia, repudiated their reactionary schemata, and unexpectedly showed themselves to be, in the majority, progressives open to John XXIII's agenda of sweeping pastoral renewal.

Even though they call themselves «Baptist», their extreme ideology sets them apart from any other Baptist church; critics have described the Westboro Baptist Church as a hate church; critics have described the Westboro Baptist Church as a hate Church as a hate group.