Sentences with phrase «other kind of church»

Having attended both, they both have attributes that «outshine» the other kind of church.

Not exact matches

The church then tried to make me arminian (and partially succedeed), while I thought I was still only christian.Then I rebelled and discovered other aspects of truth, calvinist ones, in another church who kind of made me a calvinist.

Jonathan: What do you think that we can and should do as Christians in the American Church to kind of heal the divides, understand each other and begin to repair the damage that's been done as a result of these political conversations.

Try asking the United Methodist Church or other denominations that have structures in place for this kind of thing.

Others were groping down false paths toward the reform of an institutional Church that, for all its integration with culture and society, was becoming evangelically flaccid and sluggish, perhaps in the complacent conviction (not unlike that of the recent past) that the faith could be transmitted by cultural osmosis, as a kind of ethnic heritage.

The ABC was kind enough to send transcripts of the programs it did on these giants of modern Catholicism, so I was able to read what others had to say about the Church's two newest saints.

The kind of things that can lead to churches splitting, people leaving churches, pastors writing condemnatory blogs about the beliefs of other pastors and relationships falling apart.

I heard more of their intersecting stories, and when Idelette was done talking about her book, about her passions, I wanted to see her on every stage of every slick Christian conference, to bring some mama - truth, to preach the Gospel of Being With Each Other, but then I kind of had to shrug because part of Idelette's power is that she's outside of that system, outside of that church - marketing world, too busy living the truth of it to package it.

Examples of one or other of the two kinds of divine and unchangeable law would be, that a marriage between brother and sister is now invalid independently of the will of the Church; that a validly consummated marriage between baptized persons is indissoluble and that the Church has no power to alter the fact; that the Church can not abolish the fact that there are seven sacraments, nor alter the ultimate features of the Church's own constitution.

Various chapters in this book, as well as other reading and my own experience in churches, persuade me that all these kinds of knowledge and more really would be helpful for contemporary ministers.

I doubt that they'll do much of a funeral for him - other than maybe some kind of ceremony down in their catacombs (church basement).

Nor are emerging churches, traditional churches, contemporary churches, family churches, bible churches, denominational churches, independent churches, or any other kind of label you might want to put in front of «churches.»

1) seperation of church and state; state funded public schools can't teach anything that is directly influenced by religion other than just touching on that kind of topic.

The same kind of coordinated action could unite evangelicals with other Christians and concerned persons of goodwill to address the key social needs of the late 20th century — if not to solve them, at least to hold them before God responsibly in prayer to seek whatever measure of progress may be consistent with the church's task before the return of Christ.

One formulation is offered by John Paul II in his 1995 encyclical Ut Unum Sint: «Insofar as these kinds of elements exist in other Christian communities, the one (unica) Church of Christ has an efficacious presence therein.

This kind of organization of service may be of genuine value not only to members of local churches but also to others who, while sympathetic to religion or the church, have nevertheless not gone so far as to join a church.

Perhaps we should, in our schools, churches, families and so on, refrain from honoring certain kinds of accomplishments, since the implications might confuse others — or even ourselves — about our values.

Churches are required to be agents of resistance to genocide or any other kind of social evil, as a basic expression of faithfulness to their God, their sacred scriptures and their social responsibility.

Perhaps the kinds of studies that have been made of the art of administration, of the relations of policy and administration, of organization and management in other: spheres will be carried forward into the sphere of the Church and may show how much the pastoral director of our time, as pastoral preacher, teacher, counselor and leader of worship has also become the democratic pastoral administrator, that is to say, a man charged with the responsibility and given the authority to hold in balance, to invigorate and to maintain communication among a host of activities and their responsible leaders, all directed toward a common end.

If, instead of gospel, what is proclaimed in the churches is nothing more than the kinds of «musts» and «shoulds» and «ought to's» that one can hear from many other quarters — along with the ubiquitous language of «rights» — then we can not expect church people to be any more receptive to such exhortations than are their counter parts in society at large.

A few paragraphs later Cardinal Dulles laments that «the greatest threat to religion, in my estimation, is the kind of secularism that would exclude religion from the public forum and that treats churches as purely private institutions that have no rightful influence on legislation, public policy, and other dimensions of public life.»

most churches represent the community in which it is found in many respects if the community is multi-disciplinary in it's religions — then multi-disciplinary churches, as well as many other churches of all kinds, can be found there are real differences in the religious atmosphere and realities in the USA compared to the Mid-East the seperation of church and state is taken fairly seriously — and — from what i have seen so far — is a good thing for most

He does not mean the feigned affection that sometimes passes for love in the church, but the genuine article — the kind of love Jesus has always shown for his disciples, the kind of love that a mother normally shows for her children, the kind of love that stands ready to lay down one's life for the other.

all I can think of today is what I saw in yesterday's news, about the former paratrooper turned preacher at an Independent Fundamental Baptist church just outside Ft. Bragg, N.C., that told his congregation they should break their sons» wrists if they catch them doing the «limp wrist», or give him a good punch... and all the kids that have committed suicide because other kids have picked up on messages like this and bullied them till they couldn't stand it anymore... we are the only bible some folks will ever read, and if they get this kind of message, well, who'd want to be with a group of people where you are grudgingly tolerated, if not outright hated, and all this in Jesus» name... it also says that the churches will do just about anything to keep people obedient and unquestioning, so they will continue to give, and so the big donors will continue to give, so that the doors at Monster Megachurch can be kept open, and the lights on... David, this is one of your «less is more» toons here... a minimum of elements that says so much....

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.

Many NGOs, church related and others, work at this kind of development.

Rationally I was still utterly opposed to the idea that the Church could be anything other than a kind of malevolent fairy tale.

Church attendance is declining along with other kinds of civic engagement.

The local church is, further, because it speaks an idiom of human language, an instance of human society that distinguishes itself from many other kinds of societies by the high proportion of language it spends on struggle and grace.

The contrast between the kind of «church» we have and that of other parts of the world hit home to me with my time with the Massai in Kenya.

In a way, we are like Merton who are living as kind of hermits out in the world, many of us in isolation from other Christians and church communities.

There ought to be two distinct kinds of marriage: one governed by the State with rules enforced on all citizens, the other governed by the church with rules enforced by her on her own members.

On the other hand, if we made this move we would be choosing, consciously or unconsciously, a suburban model of development, one which would put a different kind of limitation on our church's ministry.

I get nervous at my church because it's a one of a kind sort of place, not part of a denomination, though it does have working links with some other churches.

Neuhaus finds as explanation for the approval or near - approval of all three proposals, this kind of ecumenical negotiation requires each church not only to discern the convergences noted above, but also to honor the divergences: to admonish the other about the validity of its own «accent» or «emphasis,» and to open its own ears to the same kind of admonition.

The contributions on the one hand of Biblical, historical and systematic theology, of history, the sociology of religion and the theology of culture; and on the other, the practical experiments and experiences in ecumenical, national, municipal and parish organization of church life, will, one may hope, eventually be brought together in some kind of temporary historical synthesis.

The United Church of Canada, one third of it Presbyterian at its inauguration in 1925, at its 32nd General Council in l988, after much study and years of hot debate, made the kind of decision in the face of this issue that ought at least to be considered by other ecclesial communities facing it.

When a group convenes on the first evening, it is made up of twenty men and a few women who are usually strangers to each other; who come from different parts of the country or even of the world; who represent the doctrine and tradition of from eight to twelve different churches, Protestant and Catholic; and who are engaged in different kinds of ministries — education, local church, seminary leaders, denominational executives, and others.

If there is a local church where half the people want contemporary music and half want traditional hymns, both sides can stop accusing the other of cultural compromise or religious traditionalism and instead recognize that it takes all kinds of churches to reach all kinds of people, and that the two groups can either go their separate ways in peace.

Sexism, racism, and all other kinds of «isms» have a strangle hold within the church and on many souls.

While the majority of the (now disbanded) PP study group are members of Episcopalian, Lutheran, Methodist and Presbyterian churches, they believe that the future of the kind of ecumenism that originated from these and other mainline Protestant denominations now lies outside of them.

Hearing that you've been through that kind of trouble and come out the other side gives me hope that our church community will continue to put division behind us and continue to grow in grace.

I learned quickly at the Divinity School that full respect was reserved chiefly for the mainline Protestant churches of the old New England kind, including Congregationalists, Anglicans, Unitarians, and Presbyterians, with considerable respect also for the mainstream Lutherans (less so for the Missouri Synod) and some Methodists, but very little for the Baptists and those others from «the left wing of the Reformation.»

Although the emergence of a truly postpatriarchal church still appears remote, there is more energy in our oldline denominations for this kind of transformation than for any other.

Kind of wish I could find a congregation of people who really do know God as a living being, their source of daily light and advice, who love each other and take care of the poor and widows — all the stuff the churches to do well but without the stuff the churches shouldn't middle in but do.

On the other hand, all of them are fully aware of the kind of institution to which they have committed their lives and work, and in most instances they endorse both the university's preoccupations and the presence of the church within it.

Churches must help other groups in society which are pressing for these new kinds of «small media.»

After the WWII the «guilty conscience» influence moved him to react very strongly and negatively to his upbringing and the kind of church he grew up in — going to the other extreme.

The report recommended various forms of community life which would bring about renewal in life and mission such as «Base» Christian communities, House churches, Prayer groups, Monastic communities and other groups seeking a simpler life - style or seeking involvement in various kinds of mission.

Pentecostal, all kinds of baptist churches, seventh day Adventist, Methodist, non denominational, home churches, military chapels, bible studies, Protestant and a bunch of others I can't even remember.