Sentences with phrase «other church traditions»

The groups that compose conservative Christendom are marked by distinctive theological stances and sociological dynamics as significant as those that distinguish other church traditions or those that separate evangelical groups from mainline denominations.

Later as I studied the Bible more deeply and became aware of many other church traditions, doctrines, and denominations, my Baptist convictions grew stronger.

I wandered through other church traditions, traditional, contemporary, liturgical, meditative, mystic, seeker - sensitive, emerging, ancient - future, denominational, mega-church, old church, new church, basement church, no church for a while there: you name it, I found my way there and I found the people of God in each place, I did.

Not exact matches

Maybe you could bring in Christians from another church tradition or from the other side of the world to come and find fault with how your church is accomplishing (or not accomplishing) your mission.

Any other practice breaks the unity of the church, and the lack of water baptism is actually a tradition of omission, thus not showing a greater understanding of faith, but rather a lack of reverence for the will and intention of Jesus himself.

Alexander III, following the ancient tradition of the Church declared that «After a lawfully accorded consent affecting the present, it is allowed to one of the parties, even against the will of the other, to choose a monastery (just as certain saints have been called from marriage), provided that carnal intercourse shall not have taken place between them; and it is allowed to the one who is left to proceed to a second marriage» (III Decretal., xxxii, 2).

Should we say, as some inclusivists do, that it is because of Christ's saving mystery, offered to all, that salvation is available to the Hindu, for example, in the sincere practice of his or her faith — that in Christ salvation is mediated to Christians through the church and to non-Christians through other traditions of faith?

the reminder that Orthodox theology continually refreshes its thinking by reference to the early Church Fathers, who were much concerned with the question of God's activity in the other sects and traditions and in the wisdom of humankind.

What is needed, however, so as to reassure the Eastern Orthodox is some mechanism whereby a pope who departs from Tradition by teaching error, or what may be construed as error, can be inhibited by a form of ecclesiastical enquiry or trial — as is the case with any other bishop in the Church.

At the most recent General Assembly of the World Council of Churches, in Vancouver in 1983, the theological significance of other religious traditions still remained a controversial issue.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

Upon the basis of Paul's teaching, taken alone, Christianity might possibly have foundered a century later in the rising sea of Gnosticism; possessing Mark's compilation of the historic traditions, later amplified by the other evangelists, the church held true to its course, steering with firm, unslackened grip upon the historic origins of its faith.

Second, if the church is attentive to the New Testament, Justin Martyr and Hippolytus, the Eastern church, the Western catholic tradition, the Anglican tradition, the Lutheran tradition, the Calvinist intent (and practice, if not in Geneva then in places like John Robinson's Leiden), the Wesleyan intent and that of the early Methodists, then its worship on every festival of the resurrection — that is, on every Sunday — will include both Word and Supper, not one or the other.

I write from the standpoint of a Church of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the pChurch of England parish priest and many of my examples are from that tradition, but I recognize that the Church of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the pChurch of England is one church amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the pchurch amongst many churches, just as Christianity is one religion amongst many world religions which are slowly learning to share with each other their spiritual treasures and to work together for peace, the relief of human need and the preservation of the planet.

The pope's words are at the service of the whole Tradition of the Church, and not the other way around.

Many other saintly authorities could be quoted, but one hopes that this helps to reassure those who, in the current climate of tension, have been made nervous and perhaps over cautious about what truly belongs to the orthodox tradition of the Church.

In two brief narratives belonging to the later stratum of the tradition, the church has shown vividly how this decisive Either - Or dominates the preaching of Jesus, how every other interest disappears before the exclusiveness of the demand of God.

What is chosen therefore is one of those types of act which «in the Church's moral tradition have been termed «intrinsically evil» (intrinsice malum): they are such always and per se, in other words on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances.»

After a few years of wilderness wandering (you should expect that, by the way — look for the manna; look for the water from rock), I found myself in the Episcopal Church, which is no less riddled with conflict and shortcomings than any other Christian tradition, but which introduced me to the sacraments that have managed to sustain my ever - complicated, ever - faltering faith.

In other chapters, Wuthnow examines further significant questions, such as who goes to church or not, why different religious traditions are gaining and losing members, faith and the Internet, recent trends in religious beliefs and spirituality, the role of families in faith formation, and generational differences when it comes to religion and public life.

Through these further human relations Christ leaves other principles which will endure in the Church: Petrine (Office and Sacraments), Pauline (missionary character and charisms), Johannine (unity, contemplative love and the evangelical counsels) and Jacobine (continuity of old and new covenant — Tradition, Canon Law).

In other traditions the practice of doing theology authoritatively is institutionalized in the powers of constitutionally legitimated representative denominational assemblies elected to govern the church.

It provides a totally new perspective from which black people can view themselves, others, Scripture, church, tradition and reason.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

It means that the church must, among other things, be backward - looking; it has a special mission to preserve the past, to carry on a tradition.

Some of the sayings which he relates are ascribed to oral tradition by the Church Fathers; others are to be found in Gnostic sources which the Fathers quote.

The church is also being regarded as an important community of memory because the other sources of a rich narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.

I believe that this document is valuable if we can start to read it as if it speaks to ourselves, our own church, our own tradition than if it were addressed to «others».

[50] Christian theology of religions, on the other hand, «studies the various traditions in the context of the history of salvation and in their relationship to the mystery of Jesus Christ and the Christian Church.»

Such a defense seems to come down to this: the local church is preserved from suffocating provincialism when it intentionally engages in dialogue with other churches and when it remains steadfast in appropriating and witnessing to the «apostolic tradition.»

In the modern context the just war teachings of the Catholic Church lie alongside the contributions of these other spheres to the developing tradition.

One of the wonderful things about the Episcopal Church and other mainline traditions is their affirmation of reason and their willingness to see both sides of an argument and be open to ambiguity.

While students of ecclesiology will recognize in these perspectives an unflagging congregationalism, Volf is sensitive to areas in which the free church tradition is especially vulnerable: the unity within the Christian communities; the bonds that connect one congregation to others; the accountability of congregations and clergy; and the ever - present threat to neglect or abandon the apostolic tradition.

«Openness to all other churches is a formal identifying feature of catholicity, and to this feature we must add loyalty to the apostolic tradition.»

They do not expect to be just like every other church or to appeal to every person, and they do not expect that their tradition will survive without effort.

In our earlier sections, we have noted that F.C. Burkitt, Arthur Voobus and several other historians have shown that the emphasis on celibacy and abstinence from marriage belonged to an authentic tradition of the Syrian church till the fourth century.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.

You recognize it in every Christian scholar, university, church, or society that subjects its own religious tradition to critical standards that it would never apply to others.

This vagueness doubtless is partly due to the conflict of traditions — a conflict in which exponents of the primacy of the «secret call» may take the position that it alone is adequate while others who emphasize the first importance of church call come to the indefensible position of renouncing the importance of command and obedience enacted in solitariness.

But it is important to note that there is no other rival tradition in the church with regard to its origin and there is no other country in the world that claims that St. Thomas died there.

With it has come a new sense of the special significance — long obvious enough to others, but to me unsuspected — of the Bible, the creeds, theological tradition and the Christian Church.

The wording of the presbyter's remark leaves open the question of Mark's use of other sources than Peter, whose «interpreter» he was: sources, or traditions, in circulation among the Christians in Rome no doubt from the first founding of the church in that community, long before Paul's arrival and perhaps some time before Peter's coming; and also, no doubt, traditions that were added to the common stock by every believer who came to Rome from Palestine.

The intellectual tradition of the Sophists (alike criticized by the loyal Erasmus and the exiled Luther), along with other elements of church tradition, had drifted so far that it no longer convincingly centered on that which was revealed.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

It would surely continue the Church's grand tradition of contempt for the erotic, a tradition that ensures a guilty hangover in any Roman Catholic who dares to indulge in love - making for any reason other than the primary one of reproduction.

The tradition of lectio divina — a contemplative reading of scripture — was lost to the Protestant Church, which preferred other ways of reading the scriptures.

Jeremy i agree with what you have written many of the traditions in the church have come from pagan beliefs.I thought some of the comments were judgemental of others especially towards those who are pagan.There response was respectful we can learn alot about having a good attitude towards others and responding to others kindly.I think using scripture in a legalistic way is no different than what the pharisees did to Jesus in his day and he disarmed them by rebuking them saying you without sin cast the first stone.regards brentnz

The church building is probably more essential in the Orthodox than in any other Christian tradition.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

Especially with questions like «what is Church» and a myraid of other issues... It seems that our back grounds form a lot of our traditions and beliefs.