Sentences with phrase «traditional congregations in»

Not exact matches

Healthy congregations in the 21st century will undoubtedly be more «seeker friendly,» but they will balance marketing efforts with a more judicious use of traditional understandings of the church and its ministries.

To the contrary, all the traditional subject matters remain in place, including, of course, study of particular congregations.

In my travels throughout the United States and Canada, I met scores of Messianic Jews for whom most of their congregations are too «liberal» with regard to traditional (or Orthodox) Jewish practice.

To become a church in mission St. Andrew had to let go of clericalism and convert the members into ministers; let go of the myth of size and develop a vision of what a small church can do; move beyond «coffee fellowship» in its conception of worship and food; and leave behind traditional notions of church in order to focus on the congregation's mission on the margins.

This effort will inevitably involve individual congregations in difficult decisions concerning the allocation of resources formerly committed to the traditional mission agenda.

Latinos are the most numerous, overwhelming Catholic parishes in Texas and California, but also creating dozens of new Protestant congregations and spreading out far from these traditional destinations.

Jack Marcum, head of research services for the Presbyterian Church (U.S.A.), sees «little evidence of a literal shortage of ministers... We are training more than sufficient numbers of ministers of word and sacrament in the PCUSA to pastor mid-sized and larger congregations and fill other traditional ministries.»

This book is for pastors and Christian educators who wrestle with the difficult issue of how to include people from traditional and nontraditional families in the life of a congregation.

Members in many congregations already know that traditional programs are not working the way they once did.

If, in the latter case, these followers begin to become a more traditional congregation, then there is a «routinization» and the prophet becomes more like a priest or gives way to a priest.

Those who voice this charge look upon the traditional procedure of stating the thesis and dividing it into points as straightforward, «coming right out with it», while induction is sneaking up on the congregation and slipping in your biblical material when they are not looking.

The deeper issue is the genuine spiritual power recognizable in a pastor who, as the spiritual guide of a congregation, has faithfully practiced the traditional disciplines of Christian faith.

Even among Protestants there are many vital and growing congregations that worship in traditional ways.

Again, the evasion is readily applicable to feminist theology: «I can accept women as equals and co-workers in the public world, as long as my wife remains a traditional homemaker; I'll support the ERA, but I won't have to change my own life style; it's all right for women to become ministers, but my congregation will never call one as pastor; it's OK for a few women to come into our system, as long as their presence requires no major structural changes.»

Members increasingly criticized three aspects of what seemed to them arrogant behavior of pastor and church: neither Sid nor the congregation adequately participated in Methodist conference functions; they gave scant evidence of traditional Christian piety; they did not, except in some personal ways, concern themselves with the poor.

Hindu, Secular and Christian who have contributed to the Christianization / Humanization of Indian religion, ideology and philosophy in the light of the Crucified Christ, but also the local Christian congregations which in their worship and sacramental life, demonstrated a pattern of corporate life of fellowship, transcending traditional caste division impelled by their new sense of being made brethren through the death of Christ on the Cross.

Churches embracing millennial - friendly marketing are attracting and maintaining audiences better than more traditional congregations, but their retention rates are still suffering in comparison to 10 and 20 years ago.

I see myself more as a traditional preacher in the Reformed mode who tries to interpret Scripture to the needs of the congregation.

Because of a traditional Dutch rationalism (which can be conservative as well as liberal), it has never made the headway in the Reformed churches that it has in some others, though there are some RCA congregations in which the charismatic movement has proved to be divisive.

While no such congregation exists in the RCA, a growing number of churches have forsaken the traditional pattern of a quarterly and very penitential observance for a more frequent and joyous form of celebration.

Worship had been almost uniformly stiff and formal and largely dominated by the domine (the traditional Dutch term for minister) to the extent that in many congregations he read the Apostles» Creed and the Lord's Prayer as a solo; in recent years the liturgy has become more varied and relaxed, with a great deal more participation by the people.

Those forms are still printed for congregations that wish to use them, but the number is a decreasing one, even in parts of the church where a few years ago the traditional forms were virtual «sacred cows.»

«Café Mar» is not a restaurant in the traditional sense of a building for congregation, but rather an experience in freedom and Mother Nature.