Sentences with phrase «than a church body»

How is that any different in the end than a church body that has an over-riding agenda that wishes to silence all others?

Not exact matches

I don't think that its feasible to expect everyone to follow NFP, though I'm personally a huge proponent and believe women need more education on their bodies and menstrual cycles, and condoms while not «moral» persay or in line with the church's teaching are a much better option than hormonal birth control or Plan B as they are simply a barrier method not an abortificant.

You probably know more than you think, and you can use that knowledge to help the Church and Body of Christ in ways that others simply can not.

Just as at last summer's Lambeth conference (the decennial meeting of the world's Anglican bishops), there was a strongly expressed desire to grow closer together as a global communion, to become a genuine church marked by common confession and discernment, rather than a mere federation of autonomous local bodies.

'» If by days, we understand years and by sanctuary, the church, than cleansed, Miller thought, «we may reasonably suppose means that complete redemption from sin, both soul and body, after the resurrection when Christ comes the second time «without sin unto salvation.

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.

Beyond the considerable body of research that has emerged in the past three decades which demonstrates that women played a far more generous role in the early Church than perhaps Neuhaus has imagined, my own Wesleyan holiness tradition has apparently escaped his ecumenical vision as well for it was already ordaining women in the nineteenth century.

But if you don't champion the place of the arts within the Body of Christ, if you don't encourage young Christians to pursue the calling God has put on their hearts, if you don't train up your creative troops to stand and fight, then why on earth would you — would we — expect to see the Church being anything other than routed in the world of entertainment?

Community belonging and being a member of the Body of Christ is so much more than church attendance and membership, and too often, we've forgotten that, or we act like it isn't true.

- Church is More than Bodies, Bucks, & Bricks - Put Service Back into the Church Service - The Death and Resurrection of the Church - Finding Church

As a result, even our pastor is starting to realize that what started out as «a class» to have a beginning and ending point, is now a body of believers who don't want to leave the gathering, but to continue growning in a much more comfortable, meaningful setting than they have been used to in the church - building - lecture - learned way of doing things.

When I talk to my good friend who is a very conservative Catholic who views taking communion as sacred and every crumb is representative of Christ's body and not one crumb will drop... then compare it to how we do it at church... everyone ripping bread from the same loaf, crumbs everywhere, kids spilling the «wine»... does it really matter... is one more right than the other... one upholds church law on how communion will be performed versus our laid back version.

Already there are more Mormons than Presbyterians; by conservative estimates, the LDS church, as the Utah body is often called, will alone have upward of 4.5 million members when its sesquicentennial Hosanna Shout rings out.

Being the whole body of Christ, the church includes more than Roman Catholics.

I mean, obviously, to support those who think of the future usefulness of these bodies, and of their federative structures, in «gathered - church» more than in «churchly» terms — at that juncture I agree with Dean Kelley (Why Conservative Churches Are Growing [Harper & Row, 1972]-RRB- To put this concretely, let me offer just one example.

I saw God more active there than in any other church I have ever visited, and experienced the love of Jesus and the Body of Christ in tangible ways.

This side of the kingdom of God, the human destiny of communion is realized more purely in the Church, the body of Christ, than in the state, where it is disfigured by human self «love and lust for dominion.

Not only were these churches leveling off from the heady gains of the postwar revival era (the main Presbyterian bodies from 1940 to 1960 had gained adherents at more than twice the rate of the preceding 20 years), but just as important, even more than before they were «losing» members and potential members because the regions in which they were strongest were «losing» population.

One frequently cited bar graph has been used to suggest, for the decade 1965 - 75, a severe diminution of seven mainline Protestant bodies by contrast both with their gains in the preceding ten years and with the continuing growth of selected conservative churches (see Jackson W. Carroll et al., Religion in America, 1950 to the Present [Harper & Row, 19791, p. 15) The gap in growth rates for 1965 - 75, as shown on that graph, is more than 29 percentage points (an average loss in the oldline denominations of 8.9 per cent against average gains among the conservatives of 20.5 per cent) This is indeed a substantial difference, but it does not approach the difference in growth rates recorded for the same religious groups in the 1930s, when the discrepancy amounted to 62 percentage points.

With respect to church bodies, my premise is that, given our present ecclesial and social circumstances, the issue of authority will serve more to unify the churches than to divide them.

But when it comes to the nature of the Church body and its internal, familial relations, we need to ask the question now more than ever.

I think keeping ideals in mind is very good to keep us humble and hungering for more, but the risk is that people then appoint themselves apostles and church planters to the body of christ global and defend their expression of church as touching on gods purpose more than anyone else.

There is more important stuff than what a woman does with her body, if the church would actually go out and try to do some good rather than try to regain control and FIXATE on this one issue, they would be a lot better off, imo.

I've recently finished fifteen years outside the Church, being detoxed from all the paraphenalia and the religiosity, and one of the main things I have learned is that people * outside * the Church seem to know more about the faults of said body of people, than the Church people themselves.

Some would say niche churches are an excellent outreach, others would argue they dilute the gospel and look more like exclusive clubs than the body of...

Protestantism made impossible a single ecclesiastical structure for Western Europe, but even had the outward unity of the Church in Western Europe been preserved, it is hard to believe that the Popes, as the spokesmen for that comprehensive body, would have had more voice in international affairs than they actually possessed or that a more effective unity of culture would have been preserved.

And, after reading your «Church is More Than Bodies, Bucks, and Bricks», I have a better understanding of the dissatisfaction I have felt for years with «church&rChurch is More Than Bodies, Bucks, and Bricks», I have a better understanding of the dissatisfaction I have felt for years with «church&rchurch».

He maintained that there was no other remedy than exclusion to preserve the faith of the community, «When they are vomited out, then the body finds relief; likewise, when the wicked leave, then the Church finds relief.»

So rather than criticize other people, or other churches, for not being like us, we should look at them as different members of our one body.

We argue for the bodily resurrection of Christ, but the body of Christ's resurrection is none other than the body of Christ which is the church, understood as that emergent community of love guided by the dynamic activity of Christ's Spirit.

I know of a synod of a church body which, wishing to put the matter of financial support of the «program» of the church on a less obviously allocated basis than characterizes the property tax office of the municipality, came up with a «fresh» idea: each should give as the Lord had prospered him — the synod called it the «Grace system»!

The Church is its Lord's Church, and as He seemed to enjoy the company of confessed sinners rather than of professed righteous men, so the Church, as His Body, does the same.

They thought the truth of the Church's teaching about conjugal morality and fertility regulation could be presented in a humane and personalistic way: one that acknowledged both the moral duty to plan one's family and the demands of self - sacrifice in conjugal life; one that affirmed methods of fertility - regulation that respected the body's dignity and its built - in moral «grammar;» one that that recognized the moral equality and equal moral responsibility of men and women, rather than leaving the entire burden of fertility - regulation on the wife.

In addition, we, more than the early church, regard the body as significant primarily as a «locus of sexuality,» whereas «for most of Western history the body was understood primarily as the locus of biological process.»

The most significant deductions from these figures are, first, that more than half of the people of the United States are now members of religious bodies — in the neighborhood of 58 per cent — and second, that growth in church membership reveals a steady increase, not only numerically but in proportion to the general population.

The bishop, invested with the fullness of the sacrament of Orders, is «the steward of the grace of the supreme priesthood,» above all in the Eucharist, which he himself offers, or ensures that it is offered, from which the Church ever derives its life and on which it thrives -LSB-...] For «the sharing in the body and blood of Christ has no other effect than to accomplish our transformation into that which we receive.»

To him was given more revelation about the church (and when I say church I mean the body of Christ) than anyone else.

Why privilege contemporary evangelical and Pentecostal religious bodies as somehow closer than «church» types of religious organization to the original meaning of Christianity?

In this book, author and blogger Jeremy Myers shows that church is more than bodies, bucks, and bricks.

I believe this has been one of the factors for our conceiving of the «church» as an institution, rather than focusing on its true nature, which I believe to be the body of Christ as manifest in Christians.

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.

Yes, «church» today more closely resembles corporations than it does the body of Christ that Jesus wants us to be.

In a sense this is an ideal rather than an actual description of the churches, for Christ's body is broken by many divisions.

Yet the symbol of the Church as the body of Christ implies more than our mutual dependence and responsibilities, vital as these are.

When the Church speaks about guilt, can it be no more than the custodian of the law, ever sanctioning the common fears of society and incorporating in its body whatever is left of the restraints and inhibitions of the society of the past?

Some would say niche churches are an excellent outreach, others would argue they dilute the gospel and look more like exclusive clubs than the body of... More

Buddhism speaks of what is sometimes rather loosely translated as the Church, but this approximates more nearly to the monastic groups of Christians than to the entire body of believers, lay, clerical, monastic, and non-monastic, as is the case in Christianity.

One might perhaps be justified in inferring that Ratzinger senior has become more favorable than Ratzinger junior to the Body of Christ as an image of the Church.

Obviously there are social benefits that come as a result of gathering together, but a church that is so inwardly focused that it resembles a club more than a body of believers seeking to incarnate God's will in the world, is not something I'm looking for.

If I had to distill it to one issue (which is almost impossible to do fairly or accurately, seeking to describe such a diverse body), I would say it's that the visible church seems to care more about ideas than people.