Sentences with phrase «questioned practices of the church»

In their return to scripture, many reformers questioned practices of the church.

Not exact matches

It has gone so far as to call into question the criterion established in Familiaris consortio, which in number 84 says: «The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.

The ordained leaders of the Church, and the laity who are Christ's principal witnesses in the public square, do not enter public life proclaiming, «The Church teaches...» When the question at issue is an immoral practice, they enter the debate saying, «This is wicked; it can not be sanctioned by the law and here is why, as any reasonable person will grasp.»

People have the right to leave church and organized religion, they have a right to question an institution that will do anything to save face even if it means letting children be harmed (and trust me, there are Priests that have issues with girls - my mom when to an all girls» Catholic school in the 60s and talks about how many of the priests used to «hang out» with the young girls out and girls have been abused), churches that are not practicing social justice.

While the fundamentalist experience on this question has been quite slow in allowing the ministry of women, lagging far behind the churches of the mainstream, the Wesleyan churches have often been the pioneers of this practice, especially in the nineteenth century when the conservative Wesleyan churches were far in advance of the more established denominations.

Third, many women theologians are using insights and practices from feminist theology in order to address broader social and ethical questions confronting the church, such as globalization, care of the earth, and the shifting patterns of work and family.

In bypassing questions as to the practice of the early Church in this matter it insists that the motive for celibate priesthood is found in the words and the mystery of Christ: «Perfect and perpetual continence for the sake of the

Never one to shy away from the hard questions, Bessey engages critically with Scripture and church practices that are often used against full equality and shares how following Jesus made a feminist out of her.

And now they have the impression that people are discussing anything and everything, questioning everything, that everything is collapsing, that their own perhaps hard - earned and dearly - bought rigid adherence to the doctrine, and above all the traditional practice, of the Church even to the slightest concrete detail of the style of religious and secular life, is disavowed and almost despised by the Church and its leading representatives.

That distinction being presupposed, let us first ask what is to be said on the question of mutability or immutability of canon law and the Catholic style of life bound up with it, if we may so describe all the practices, rules, modes of behaviour in a Catholic's church life and his secular life lived on Christian lines, which hold good or previously held good through education, church precept etc..

The question is as old as the early church's concern over the use of pagan practices of oratory.

Though many married couples who use artificial contraception, along with divorced and remarried Catholics and gays, continue to participate in the life of the church, the great discrepancy between Catholic teaching and Catholic practice has called into question the credibility of the hierarchical teaching office.

«To put the matter bluntly,» editors asked, «how far will a church, involved in the obligation to supply profits, question or disturb the premises and practices of a profit - seeking, profit - taking society?»

Another question has to do with a practice that those in the «Catholic» churches of Christendom have found so valuable: praying for the departed.

It was regarded with great suspicion, particularly when it dared to question established truth, and in the popular mind it could not be clearly distinguished from the practices of the magician, which were rightly frowned upon by the church.

It's a question that many devoted disciples have asked through out the ages — long before the 70s and 80s — and it's a question that was resolved in the early church, in the practice of Paul's leadership, in faithful followers of Jesus through the ages.

But recently, I have undertaken the practice of questioning absolutely everything the church does in light of Scripture and effectiveness.

Maybe this is overstating the case, but it really does seem that in most churches, you can question and challenge almost anything, except the practices of baptism and communion.

And one of the most poignant differences I noticed was in the culture of testimonies as it was practiced in these churches: Several conversations opened with the question, «So, how did you come to Christ?»

From civic faith to the practice of transformation: With their churches no longer part of the religious establishment, and with the country increasingly diverse culturally and pluralistic religiously, mainline leaders have had to ask bottom - line questions — questions about purpose, not profit.

Hence we are, on the one hand, confronted with an abundance of material, rich in analysis and content from a variety of perspectives that can offer to the Indian church sensitive viewpoints and creative directions for the understanding and practice of mission in India today, and, on the other, still confronted with the reality that, in so far as the mission question is concerned, an agreed upon standpoint, either in theological or practical terms continues to be elusive.

In a fine article analysing various aspects of baptism, Dagmar Heller points out that» [t] he greatest divergence evident in the responses [of the churches to the BEM document [4]-RSB- concerns the question of the practice of infant baptism over against the practice of adult baptism.»

Charles E. Curran reflected on how the discrepancy between official Catholic teaching and Catholic sexual practice has raised deep questions about the credibility of the church's teaching office.

T.M.Philip's essay in it on «A History of Baptismal Practices and Theologies» points to a wide variety of practice and understanding that existed in the churches from NT times and says that the historical perspective would help us «to maintain a certain flexibility and openness in the light of the new questions and challenges presented by our present historical situation».

Not until the Church both preaches and practices such Christian democracy will it touch the fringe of the race question.

One of Kasper's arguments is that receiving communion is a question of practice or discipline and not a doctrine of the church and is therefore open to change.

The plan for the series of six meetings which we are having together includes the discussions of some questions that are often asked by Church people and by inquirers — questions concerning the meaning of important beliefs of the Christian Church, questions concerning certain practices which we find among those who are members of the Church.

Finally, the answers made to these two types of questions will interconnect in complex ways with answers made to the question of how the school as community is related to church communities: Is the school itself an ordered Christian congregation; is it an expanded version of the academic aspect of the work of ministerial leadership in a settled congregation; is it an agency for the extension education of practicing clergy?

There is a practice exam question built in at the end of the lesson for students to examine both sides of the argument for women as Church leaders.

According to the Global Anabaptist Mennonite Encyclopedia, Simons was ordained as a Roman Catholic priest at Utrecht in 1524, but quickly began to question some of the church's beliefs and practices when, «while he was administering the Mass he began to doubt whether the bread and the wine were actually being changed into the flesh and blood of Christ.»