Sentences with phrase «them to a church function»

Another key point out of chapter 1 is that the seven letters to the churches function as seven introductions to the book, providing seven different perspectives (p. 14), and therefore, seven different meanings or applications.

Go to Church functions, especially their dinners; the women who like to cook will be doing the cooking and besides having friendly people around you, helping you find a place at the table, you will have wonderful food and the best opportunity to meet a possible wife.

I'm taking them to a church function tonight and am so happy they turned out!

Yesterday, I took my soon to a church function that, frankly, neither of us was too thrilled about attending.

I need to bring a gallon of soup to a church function, and this would be perfect - it would be something different from the chicken noodle that I usually do!

Not exact matches

Elaine Pagels, among others, has argued that the success of the affirmation of a bodily resurrection was due to the way it functioned in the early Church, as it served to legitimate the authority of a narrow circle of bishops.

I think those of us who cringe at the «v - word» are not referring to necessary rules or agendas in regards to the regular functions of a church community.

Stalin stopped churches functioning, but didn't tell people they had to be atheist.

As continuing licensed ministers, their roles were normally limited to being associate pastors of churches, hospital chaplains or religion teachers, and their functions were also restricted.

Due to work and her busy schedule, she can only attend one «church function» a week, either the Sunday morning service or her Tuesday night «Life Group.»

And whilst I understand concerns surrounding institutionalisation of the church we can't get away from the fact for a community to function effectively requires structure, strategy and systems as well as values and vision to carry out its purpose's.

The Catholic Church has a hierarchy in order to function and to sustain its teaching of scripture and Tradition for 2000 years.

Functioning in the church, unity in the church, making it NOT about us, praying for those that are trying to lead the church and having to deal with defending Christ on a regular basis and being the targets they are, being a church member is in the family and showing them how to serve God in the family, that we being able to meet and gather collectively is a gift and even the apostles did it and encouraged it.

The authors judge, correctly I reckon, that however individualistic conservatives» political and theological ideology may be, their churches are apt to function more like authentic communities — close - knit groups, commitment to which is viewed by their members not as optional but as integral to individual identity.

It is not the churches job / function to judge, however I do think there is a stark difference between one who is embracing and seems unwilling to «deal» with that sin, and those who have recongnized their particular sin and are working through it.

Marriage and Holy Order appoint to office and function in the Church by giving recipients a particular share in the personal work and dignity of Christ.

He is writing to believers about how to live as followers of Jesus and function within the church.

If we learn to teach with different foci and emphases, perhaps with less isolation from one another and more emphasis on the needs of students, the church, and the world, can we affect the ways in which our guilds function?

We can get it quite wrong in how we function as the church, but it's important, in my mind, to distinguish that form the viability of the institution itself.

It is frightening to analyze honestly how music functions in most Protestant churches.

Marrying in a church with all it brings may fulfill the godly elements but in reality the church has been handed a state - sanctioned legal function — more to do with probate / testate and inheritance (who owns what after death).

Both sayings have a canonical function in the church, shaping part of our identity and purpose, and we won't throw out either one, even if scholarship moves us to think Jesus more likely said the one and not the other.

A clergyman functions as a preacher when he proclaims Christ, the significance of Christ for men, and the need for acceptance of Christ as bringing wholeness of life; he is to preach for repentance and for participation in the Church which is the setting for the gospel.

Some of these pioneers in changing the church find that the best way to function as the Body of Christ is to leave the institutional church behind, and live and love like Jesus with other people in their community and their neighborhood.

In contrast, in Western Europe, where the political structure of the Empire suffered more than in the East and in several regions disappeared, the Church survived and took to itself some of the powers and functions of the Empire.

Also, the church can function as one of the finest stabilizing forces for senior citizens, providing a sense of purpose and significance to their lives and incorporating them meaningfully and creatively into the religious group life of the church and community.

The identity of the Church according to the model we have been suggesting is not found in an essential definition of its nature as an institution, but in the function of its evolution.

[4] When theological schooling is defined as preparation for filling the functions that make up the role of professional church leadership, graduates turn out to be incapable of nurturing and guiding congregations as worshiping communities, the health of whose common life depends on the quality of the theology that is done there.

Certainly, Jesus changed some of the Kingdom expectations through His life, teaching, and ministry, especially in the areas of what sort of Messiah King He was going to be, and how the Kingdom of God would exist and function upon the earth, but the overall hopes and dreams of Israel, especially as presented within the Prophets, remained intact through the teachings and ministry of John, Jesus, and the Early Church.

In many black churches the healing function in pastoral care — i.e., the function in which a «representative» Christian aids another in restoration to wholeness, including a new level of religious insight — is greatly aided and abetted by the message of black theology, which motivates black people to claim their personhood despite the massive attempts of a racist society to deny their humanity and set in motion a vicious self - hate syndrome.

If the future Church is to have laymen who cooperate responsibly in the tasks of the Church, then surely it is time to begin to train them and to give them a share in the decisions of the Church, even if the administration would function more smoothly without them.

If you, as the pastor, used to do 90 % of the «ministry» functions of the church (however that is defined) during your 60 - 70 hours of work, but you can now only devote 10 - 15 hours per week to «pastoral work» (but see the point above), this means that someone else in the church is going to have to step up to the plate and fill in the gaps.

Both the lay defeatists, who lament that the Church pitiably lags behind its present day task, fails to act and time and time again backs the wrong horse, and the clerical triumphalists, who proclaim with ardent enthusiasm the principles of the Church and think that the mondo megliore would radiantly dawn provided these principles were generally accepted, underestimate theoretically and existentially the proper, religious function of the Church.

Hence such conservative people, too, have a genuine individual function and duty in the whole Church, provided only that they are obedient to the authorities, open to their directives and loving and reasonable towards all their brethren.

This fundamental function of general civil religion could be carried out by churches that remained indifferent to the special civil religion embodied in such documents as the Declaration of Independence and bound up with the history of the American nation, but most American religious groups have been able to affirm both general and special civil religion as well as their own doctrinal peculiarities.

Consequently when we have to determine limits in the function, competence and possibilities of the ministry in the Church, that certainly does not mean that precisely the same limits are found, similarly located, among Christians as members of the one Church and, in this sense, in the Church itself.

For that life the Church does not offer patterns, but strength to endure it even without patterns, and it offers this strength precisely by fulfilling the religious function which properly belongs to it.

The church is not equipped to function as a job service agency.

But if this seems unsuitable in the case of the Church (though it might be given some thought), the election of lay representatives beyond the small groups of the parish is a difficult question, especially as the Catholic associations no longer have a function similar to that of the political parties in appointing such represent - ative bodies.

That the Lord's Supper is celebrated and his death proclaimed until he returns; that in the name of the triune God baptism is administered and God's justifying Word is preached; that we are the Lord's in life and in death and therefore in our first and in our last failure; that we believe, hope and love — to proclaim and mediate that is the proper function of the Church.

Though 1 Corinthians 13 is often read at weddings, it has very little to do with the love between a man and a wife, and everything to do with how a church can function as the Body of Christ.

Community mental health programs were planned that would be intimately involved in the structure and function of the community, including programs related to the clergy, who are a major professional group in the community, and programs related to the churches, which are major institutions of the community.

However, when an Evangelist is properly functioning in the life of a church they are helping to identify and train other evangelists that will be connected to that body of believers and providing daily encouragement and help in equipping God's people.

The idea of church as storyteller may seem to diminish its importance, but this function has utmost significance.

What does it mean to say that the church functions as a community of memory, especially at a time when so many of its actual historic links are being weakened?

My parish church is a genuine neighborhood center, in contrast to new suburban churches, which function (in terms of formal order) as the center of parking lots.

The purpose of the elders is to oversee, that is to keep heresy out of the church, and to allow the church to function as a body, not a dictatorship.

Most of these specialists maintain their relationship to the church even though they may be functioning in specialized counseling centers or in private practice.

Agree with premise — the one time I truly saw the church functioning as unified body was right after 9/11 — never before have I seen people of faith come together like this to do whatever was needed to help a city recover.

But the minister bears ultimate responsibility for the teaching; and unless he has been stampeded away from regarding this supervision as his principal «teaching,» he will feel a deep commitment to the entire teaching work of the church through this redefinition of his teaching function.