Sentences with phrase «social role of the church»

Not exact matches

The twenty - first - century Church owes a lot to twentieth - century German Catholicism: for its generosity to Catholics in the Third World; for the witness of martyrs like Alfred Delp, Bernhard Lichtenberg, and Edith Stein; for its contributions to Biblical studies, systematic and moral theology, liturgical renewal, and Catholic social doctrine, through which German Catholicism played a leading role in Vatican II's efforts to renew Catholic witness for the third millennium.

The Church has a vital role to play in community development and the provision of social welfare initiatives across the UK.

Then, too, Christians are convinced that the church can no longer play its traditional role in regard to the poor — the role of assistance, partial response, individual aid, palliative measures — because, as they see it, the problem is no longer that of the poor individual but of the system; and to ameliorate the situation of some poor people is in fact to reinforce the system, and to end injustice for one individual is to refrain from combating social injustice.

Clifford Longley in The Tablet argues that «the encyclical's theological keynote» is that it «emphatically unites the Church's roles of spreading the Gospel with working for social justice -LSB-...] under the banner of integral human development»

In the Conference on Church and Society (Geneva, 1966), considered «the first genuinely «world» conference on social issues» because of equal representation by all the continents, there were strong demands for the churches to take a more active role in «promoting a world - wide revolutionary opposition to the capitalist political and economic system being imposed on the new nations by the Western industrial countries which was leading to new types of colonialism and oppression» (Albrecht, DEM 1991: 936).

In The Emerging Order, dealing with social challenges of the emerging «era of scarcity,» Jeremy Rifkin and Ted Howard suggest that only if evangelicals and charismatics overcome their differences and pray with one another and with all responsive Christians can the church fulfill its role in the future.

They recognized and analyzed the social, intellectual, and emotional role of faith and the Church in shaping crusaders» mentalities, creating a more rounded understanding of motive, incentive, and cultural context.

Openness in the debates of the role of the church and individuals in the social arena has long been lacking.

The writings of Harold Lindsell, Francis Schaefer, Bernard Ramm, Carl Henry, Clark Pinnock, Dick France, James Packer and others present a range of contradictory theological formulations on such issues as the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and the Christian's response to homosexuality.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditions.

Evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many of the major issues they address — the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and most recently the Christian's response to homosexuality.

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.

In the final analysis, however, we are left with the question, of the role of these New Testament social teachings in the life of the church.

The pastoral role is concerned with ministry to individuals; the priestly role has to do with the proclamation of the faith and with leadership in the liturgical life of the church; the prophetic role focuses on judging the level of humaneness in the social order and pointing to the changes required if common justice is to be approximated; the kingly role takes up governance and the expression of neighbor love through responsible corporate action.

The widespread recognition of the limits of statist solutions for social problems, and of the indispensable role of mediating institutions such as families, churches, and voluntary associations.

Biblical scholars concerned with the roles of men and women in biblical cultures point out that the love ethic of the early church was so revolutionary in its day that it was considered a threat to social order in the Roman Empire.

They had been at least minor movers and shakers in their communities, people who felt some responsibility for what went on around them largely because of a match between the moral teachings they grew up on in church and the possibilities inherent in their middle - class social roles.

The people who built liberal Protestant institutions such as national mission agencies, local churches, colleges, universities, social reform agencies and public libraries in the rural heartland were people secure in their social position who assumed a leadership role in society and whose sense of social responsibility was born of religious conviction.

Much needed is research beyond that already completed which will develop guidelines for improving the church's many roles in community health — from meeting the existential crises of being human and belonging to social groups and facing anxiety and dread, to providing more efficiently the «learning atmosphere» for a religious style - of - life.

The same difference in response holds true for making contributions to the local church, for participating in nonworship activities at a church, and for social attitudes such as upholding the traditional role of women, being dissatisfied with today «s moral climate and holding traditional and more restrictive sexual values.

This idea of Personal Ordinariates, that would encompass different social groupings and cultural tendencies into the life of the Church, has the potential to play an increasing role in Catholicism in this increasingly global era.

Currently he is working on a thesis about the social roles of women in the Early Church.

But, curiously, what has not changed at all is the underlying principle of every variety of culture - religion: that the churches should reflect the moral concerns of their social milieu; even more, that the faithfulness of this reflexivity is the criterion by which the legitimacy of the churches» role must be judged.

The «functions» for which theological schools are to prepare future clergy are determined by the expectations of the membership of «mainline» white Protestant churches, and in general that membership expects ministerial leadership to be «successful» and «efficient» (Brown, 55) in helping them to preserve their social status and cultural roles in a nation that is entering a future marked by unprecedented urbanization, technological change, and massive social planning (Kelly, 230 - 31).

Would Wesley have supported the Social Gospel that played so large a role in the United Methodist Church in the first decades of this century?

Russell Hittinger has brought out further complexities of Thomistic developments in the wake of Aeterni Paths: «Thomists developed rather freewheeling accounts of the political, economic, legal and social order -LSB-... putting] Thomism in an offensive mode as far as social doctrine went -LSB-... whereas] in matters related to sacred doctrine [philosophical] Thomism would be put into a defensive role» such that scholasticism could not be publicly challenged within the Church.

One of the most powerful examples of the central role for social networks in the creation of positive change is the faith based lifestyle program at Saddleback Church in California known as The Daniel Plan.

In conferences both in Korea and the United States — including one held this August in Gaithersburg, Md., aimed at Korean American youths, college students, youth leaders, and church leaders — Kim and her colleagues offer a changing slate of educational colloquiums, spiritual worship sessions, and group counseling sessions that zero in on the societal and familial realities that Korean Americans face and the role that counseling can play in fostering healthy social, emotional, and psychological development.

The Mission, which commands a superb view of the Santa Ynez River Valley and the Santa Ynez and San Rafael mountain ranges, continues its central role in the spiritual and social life of the Santa Ynez Valley as an active parish church of approximately 1,000 families, and is administered by the Capuchin Franciscan order.