Sentences with phrase «theological change in church»

Not exact matches

However, some of the smaller institutions affiliated with the church may be in position to bring about change, and theological seminaries are among the most important of them.

And it would be simply faulty theological formation, and rashness, if a Christian were to assert that because the Church can change or has changed a mutable positive Church law, it is also in a position, or obliged, to alter a law which it knows is divine and unchangeable, simply because it has a certain material affinity with mutable canon law.

It does not mean that anything has changed in terms of the theological and ecclesial distance between the Catholic Church and Pentecostal or evangelical ecclesial bodies.

Only someone who overlooks the fact that this answer itself has a real history which is a history of the reality reflected on as well as of the reflection itself, can think that the Church with its principles, because they too can be given concrete form, is always able to follow directly on the heels of what is new in the changing course of history and that only by its own fault and failure could the Church lag behind events in its theological reflection on morals.

Since, as well as before my change, my theological thinking centers and has centered in its emphasis upon the majesty of God, the eschatological character of the whole Christian message, and the preaching of the gospel in its purity as the sole task of the Christian church.

Again there were not only profound changes in communication, but also church organization, theological teachings, and worship changed.

Changes in relation to production, political organization, ideological struggles continue to raise a number of questions for which the traditional theological and ethical repertoire of the confessional churches may have little or nothing ready - made to say.

While the Evangelicals» concern for the social problems of their day was mainly practical and philanthropic, trying to effect change through Acts of Parliament and by giving relief to those in need, the response of the Church of England's High Church party, known as the Tractarians or Oxford Movement, was more theological.

The present essay, first produced as a theological memorandum in 1942 at the request of the Oberkirchenrat of the Lutheran Church of Württemberg, is reproduced here without any important changes.

Co., 1978); Thomas C. Campbell and Yoshio Fukuyama, The Fragmented Layman: An Empirical Study of Lay Attitudes (Philadelphia: Pilgrim Press, 1970); James D. Davidson, «Religious Belief as an Independent Variable,» Journal for the Scientific Study of Religion 11 (1972): 65 - 75; James D. Davidson, «Religious Belief as a Dependent Variable,» Sociological Analysis 33 (1972): 81 - 94; James D. Davidson, «Patterns of Belief at the Denominational and Congregational Levels,» Review of Religious Research 13 (1972): 197 - 205; David R. Gibbs, Samuel A. Miller, and James R. Wood, «Doctrinal Orthodoxy, Salience and the Consequential Dimension,» Journal for the Scientific Study of Religion 12 (1973): 33 - 52; William McKinney, and others, Census Data for Community Mission (New York: Board for Homeland Ministries, United Church of Christ, 1983), part of a denomination - wide study of census data relevant to each congregation in the United Church of Christ; David O. Moberg, `' Theological Position and Institutional Characteristics of Protestant Congregations: An Explanatory Study,» Journal for the Scientific Study of Religion 9 (1970): 53 - 58; Wade Clark Roof, Community and Commitment; Thomas Sweetser, The Catholic Parish: Shifting Membership in a Changing Church (Chicago: Center for the Scientific Study of Religion, 1974).

[26] The Sixth Forum on Bilateral Dialogues held in October 1994, in its Report: International Bilateral Dialogues, 1992 - 1994 (Faith and Order Paper No. 168)(Geneva: WCC Publications, 1995), observed that where openness to reception and renewal exits, significant changes in the life and mission of the church occur through, among other things, «contact in theological formation with the broader heritage of the church through the ages.

Karl Barth, in his 1939 report to the readers of The Christian Century on «How My Mind Has Changed,» wrote the following concerning his theological pilgrimage during the 1930s: «In these years I had to learn that Christian doctrine, if it is to merit its name and if it is to build up the Christian church in the world as she must needs be built up, has to be exclusively and conclusively the doctrine of Jesus Christ - of Jesus Christ as the living Word of God spoken to us men.&raquin his 1939 report to the readers of The Christian Century on «How My Mind Has Changed,» wrote the following concerning his theological pilgrimage during the 1930s: «In these years I had to learn that Christian doctrine, if it is to merit its name and if it is to build up the Christian church in the world as she must needs be built up, has to be exclusively and conclusively the doctrine of Jesus Christ - of Jesus Christ as the living Word of God spoken to us men.&raquIn these years I had to learn that Christian doctrine, if it is to merit its name and if it is to build up the Christian church in the world as she must needs be built up, has to be exclusively and conclusively the doctrine of Jesus Christ - of Jesus Christ as the living Word of God spoken to us men.&raquin the world as she must needs be built up, has to be exclusively and conclusively the doctrine of Jesus Christ - of Jesus Christ as the living Word of God spoken to us men.»

Konrad Raiser, now General Secretary of the World Council of Churches, uses it to describe, a change in theological perspective which affects the whole range of ecumenical work.1 His colleague and former student Martin Robra applies it specifically to a change in perspective on social ethics in World Council work.2 K.C. Abraham describes it as a change in theological and ethical perspective brought about by the participation of the Third World in the ecumenical movement.3 They all make important points.

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).

The changes in the liturgy are rooted in the theological stirrings after World War I: the gradual breakdown of neo-Scholastic metaphysics, the beginning of Catholic biblical scholarship, and a return to the study of the church fathers.

These «theological» experiences of ours are bound to bring about some fundamental changes in the way we do Christian theology, understand the nature and task of the Christian church, and paractice our Christian faith in Asia.

That fact may well account for the apparent growing theological consensus, but it would seem to be the lasting effect of the charismatic movement in the Reformed churches and one that probably will not change in the future.