Sentences with phrase «rather be in a church»

I'd MUCH rather be in a church that takes 600-1200 years to study the issue.

No matter what it is I'm doing, I'd rather be in church.»

If the writer of this Psalm lived today and had a bumper sticker on his car, it would say, «I'd rather be in church.»

Not exact matches

Rather, the theological and scientific advisers to the section included a Canadian member of parliament, who is also a United Church minister, quoting William Stringfellow, Rachel Carson, and John Cobb; a theologian from Hong Kong who called for rejecting the «commander» image in Genesis of God giving shape and order to what he has made, in favor of the (female) «brooding spirit» image «which best addresses our current crisis»; and Larry Rasmussen of New York's Union Seminary, who linked the work of the Spirit with the growing environmental movement.

I'd rather continue to attend, to be involved in leadership in my church, and try to contribute slowly, patiently, to change.

However, in some cases the information is not actively withheld but rather the church relies on the ignorance of the believers to keep propagating their practices.

This decision should not be interpreted as an incipient feminism in Southern Baptist life (out of more than forty thousand churches, only a few dozen have female pastors), but rather as an affirmation of a pattern of cooperation that has served Baptist mission causes well for more than a century.

Now ensconced in a rather «old» form of monasticism based on the Rule of St. Benedict, Bonhoeffer reflected on the inherent value of monastic life for the entire church: «It would certainly be a loss (and was indeed a loss in the Reformation!)

Israel and the Church are not characters in a larger story called «world,» but rather «world» is a character in God's story as known through the story that Israel is the Church.

That's because we recognize only one Christian nation, the church, the holy nation that is bound together by a living faith in Jesus rather than by man - made, blood - soaked borders.

Scholasticism Theology moved from the monastery to the university Western theology is an intellectual discipline rather than a mystical pursuit Western theology is over-systematized Western Theology is systematized, based on a legal model rather than a philosophical model Western theologians debate like lawyers, not like rabbis Reformation Catholic reformers were excommunicated and formed Protestant churches Western churches become guarantors of theological schools of thought Western church membership is often contingent on fine points of doctrine Some western Christians believe that definite beliefs are incompatible with tolerance The atmosphere arose in which anyone could start a church The legal model for western theology intensifies despite the rediscovery of the East

IT wasn't Christians, but rather the Catholic Church that murdered thousands of people and this was largely in response to the Muslim movement which was converting people by the sword and killing people, so it became a religious war, but this was far from what Christ taught or envisioned.

Sadly, the church was not leading the way in this but rather trailing far beyond society.

The Church, in particular has been around a rather long time and there is no universal health care in America.

Thus, Scripture never exists sola; rather, it is understood and interpreted via the collective wisdom of the Christian church in all ages and communions.

Through the churches, Chinese Christians are becoming active agents in society rather than passive subjects controlled by the government.

Because he looks at history in a balanced and nuanced way, rather than using history to further the agenda that church and Empire are always opposed (rather 1984, isn't it?).

«Rather I simply seek to place the problem in context and to give the faithful some confidence that the policies adopted by the Church to protect its children starting in the early 1990s have been effective,» O'Malley wrote.

Its primary effect will surely be not church unity, but rather the strengthening of Russian influence in Ukraine and Belarus.

No one even noticed that the church, by its decision, was saying that it would rather be a presence in this neighborhood than a success elsewhere.

Thus, to invoke the Russian Church's traditions of the nineteenth and early twentieth centuries requires us to engage in historical reconstruction rather than to nurture beliefs and practices that are ongoing.

In the context of 1 Timothy the most likely interpretation that takes into account the immediate context is that, rather than abandoning their intended roles by demanding teaching and authoritative positions in the church, women will find true fulfillment through childbearinIn the context of 1 Timothy the most likely interpretation that takes into account the immediate context is that, rather than abandoning their intended roles by demanding teaching and authoritative positions in the church, women will find true fulfillment through childbearinin the church, women will find true fulfillment through childbearing.

Lu, yes, it is sad that so many find pain rather than comfort in places that call themselves churches.

In fact, since Twitter itself has seen the dawn of direct communication between celebrities and fans, we've moved to an era where we desire a personal relationship with our heroes, rather than being satisfied as part of their broad church of followers.

One of the secrets of the swift access the new theology has found into the life of the Continent is that it takes its beginning from the scene in the local church rather than in the university library.

But I think that if you re-read the entire post, you will see that I am not saying that Jesus calls people to leave the Church (His Body), but rather, that Jesus might be calling some members of His Body to be the church in a way that looks different than the Sunday morning activity of sitting in a pew and listening to a sChurch (His Body), but rather, that Jesus might be calling some members of His Body to be the church in a way that looks different than the Sunday morning activity of sitting in a pew and listening to a schurch in a way that looks different than the Sunday morning activity of sitting in a pew and listening to a sermon.

Why isn't the Catholic Church taking the lead on helping the poor rather than bemoaning the fact that some in Congress have gotten the message that we have no money left to help anyone?

Not because they recognize that churches are trying to sell them on the «God» product in a new, hip way, but rather because they recognize that the product itself is a BS concept in and of itself.

However, constituency meetings, especially those at the higher levels of the organizational pyramid, have proved unlikely to act independently because the system for choosing delegates (who are appointed rather than elected) has ensured that the vast majority hold leadership positions in the church or other church - paid positions.

Rather, we believe it is the «Restored» church that Christ organized in the first century AD.

What a joke they are focusing on gays rather than the hoodlums in their «churches».

Most of my childhood and teenage years as a neo-charismatic Christian in western Canada can be characterized by an almost identical exercise: a big American name comes to Canada to Reach Canada for Christ ™, plant a church, and then in rather short order, heads back over the border, usually while blaming us for the failure.

This has been such a taboo subject in the Church... and hopefully a time is coming when it won't be about «putting up with» people, but rather «persevering with» people on our journeys, regardless of where any of us start from or hardships we face along the way.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Rather than ignore them completely, we must acknowledge their presence but at the same time acknowledge that they have already been defeated and pray in the Spirit against their schemes against us, our friends, our church and this world and most importantly to love everyone like God does, especially if we think they are either demonically oppressed or possessed.

I was rather surprised to find myself quoted in the recent issue of FIRST THINGS as claiming, «Any church excluding Christians at a given place is not merely a bad church, but rather is not church at all, since a Eucharist to which not all the Christians at a given place might gather would not be merely a morally deficient Eucharist, but rather no Eucharist at all.»

The challenge facing the church is to discard the unproven scientific theories of the 1980's and 1990's; to understand the scientific evidence that shows non-reverable sexual orientations; and to give the gay believer in Christ mercy to be married for life to the same sex spouse (rather than to continue to insist on the sacrifice of celibacy).

In my work with organisations and churches, the most common barrier to growth is that they are selling their product with their product — rather than with an idea.

The target is, rather, those forms of broader modern liberalism which have produced certain ways of thinking about faith and the church which can be found in both conservative and in so - called «liberal» churches.

When read with pater familias, rather than the Dunphys, in mind, we see just how radical Peter and Paul must have sounded when they instructed husbands to love their wives as much as Christ loved the church and to be willing to give their lives for them!

These have never died out in our churches altogether, but they have lost much in intensity and have come to be regarded as optional rather than central to our participation in the movement.

I suppose what ended up being for me a rather free - for - all melee, instead of a real experience of communion with like - minded and ostensibly like - hearted folks, is sort of an object lesson that ended up characterizing most of the rest of my journey in Emerging church circles.

I checked out your blog and was encouraged by your post about looking for a church to serve in rather than a church that will feed you.

I would rather be digging holes in the desert and have my family intact than plant a thousand churches and lose my wife and girls.

Recognizing that «I am part of «the church»» rather than seeing «the church» as something separate from me and recognizing that anyone in it will fall short is a good place to start.

It is therefore quite significant that a recent article by Bultmann seems to be by implication a defence of Ksemarm's position against an initial criticism by the Barthian Hermann Diem: Diem had maintained that when all is said and done Käsemann has presented Jesus as only proclaiming «general religious and moral truths» about «the freedom of the children of God», rather than a message in continuity with the Church's kerygma.

But we also believe in the importance of the Church and want to be catalysts for change rather than part of the mass exodus of our generation leaving it.

In calling for keeping our national life free of the overbearing power of one church, Madison was not suggesting that we should have no churches at all, but rather that we should have many.

As a result, our fourteenth and fifteenth chapters of Mark can be analyzed into two, or even three, classes of material: (1) the old, traditional passion narrative of the Roman church, ultimately derived from Palestine; (2) the additional material inserted into it by Mark, some of it perhaps from Palestine, some not; and finally, (3) some verses which may be later still, inserted in the interest of the risen Jesus» appearance in Galilee rather than in Jerusalem.

Rather, the setting of my story and the congregation's portrays my own body and that of the local church essentially in human terms, but my factual portrait of the world is darkly shaded by the tragic inevitability of God's inexorable plan.