Sentences with phrase «particular church body»

Not exact matches

In particular, the LCMS, along with its sister church, Lutheran Church — Canada (LCC), has developed good relations with the Anglican Church in North America (ACNA), publishing last year a joint statement rejoicing that they can «jointly affirm core teachings (articles) of the Christian faith shared by our church bodies.&church, Lutheran Church — Canada (LCC), has developed good relations with the Anglican Church in North America (ACNA), publishing last year a joint statement rejoicing that they can «jointly affirm core teachings (articles) of the Christian faith shared by our church bodies.&Church — Canada (LCC), has developed good relations with the Anglican Church in North America (ACNA), publishing last year a joint statement rejoicing that they can «jointly affirm core teachings (articles) of the Christian faith shared by our church bodies.&Church in North America (ACNA), publishing last year a joint statement rejoicing that they can «jointly affirm core teachings (articles) of the Christian faith shared by our church bodies.&church bodies.»

Given a Reformed ecclesiology, an individual believer seems to have no reason to accept a particular ecclesial body as part of the «true Church,» unless its interpretation of the Gospel matches the believer's own.

The church, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very imporchurch, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very imporChurch), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very important).

It is probable that the impulse to the selection and definition of this particular body of literature was a part of the general impulse towards consolidation which we can trace in the history of the Church in the period after the apostolic age.

The Church has indeed recognized this particular body of writings as sacred and authoritative, not to be added to or subtracted from or tinkered with.

The first Inquisitions were not centralised bodies, like those of later centuries, but consisted of individual Inquisitors appointed by the Church to investigate heresy in a particular area.

A Church in which this approach to ethics is understood will be more fully able to reconcile within its own body those who emphasize one or the other principle, and those who disagree profoundly in their judgment on particular moral issues.

This community is not only the particular church group to which we belong, but the whole living body of those who in all times have sought God and been found by Him.

A further element in this new conception of reception, and an inheritance from the classical model of reception, is that it understands the agents of this comprehensive process to include all of the members of the Church, while specifying g the particular roles of Church leaders, of the whole body of the faithful, and of theologians.

Likewise, these associations have begun to recognize that no matter how good a counselor one may be, it is the ordaining body that must determine one's legitimacy as a minister of that church in a particular setting.

I would argue for a stronger doctrine of the church than I find in Niebuhr, perhaps a more catholic one, one that emphasizes the church as the body of Christ - the church as the one sacrament from which all the particular sacraments are derived, as Karl Rahner put it.

When the Church is known as the body of Christ, and the Church is further conceived as a distinct and particular institution or organism existing within but nevertheless apart from the world, then the body of Christ must inevitably be distinguished from and even opposed to the body of humanity.

Theologically, such television organizations, in their relationship with their audiences, are deficient in two characteristics that have traditionally been seen as essential to identifying a body as a church: they have no sacramental dimension to their worship and there is no meaningful sense of their audiences being a particular community in Christ.

For this reason, where a church or religious body asserts, because of its ethos, that religious belief constitutes a genuine occupational requirement for employment, it must at least «be possible for such an assertion to be the subject, if need be, of effective judicial review by which it can be ensured that the criteria set out in Article 4 (2) of that directive are satisfied in the particular case.»