Quotes About Church

oohing and aahing over the Old Whaling Church and

feminist theology today, a primary aim of their theology was practical. They wanted to move Church and society to accountability, humanness, justice, virtue, and peace.

The only time I met R.B. clandestinely was in the parish church, where we were married before two witnesses — it was the first and only time. I looked, he says, more dead than alive, and can well believe it, for I all but fainted on the way, and had to stop for sal volatile at a chemist's shop.

David had been angry with the Church, the King, himself, the tissues of lies that he'd been raised on. But not with Sebastien, not except briefly and at first, when Sebastien had taught him that the desires David had been raised to consider anathema were not merely a matter of unconfessable groping in filthy alleys, of lewdness and whoring.

They had always been there, just hidden, sometimes, sadly, self-hating, but always there. The women, the church within the church, like Mary in the Sacristy, with their own secret rites. The thread wound back through a labyrinth, through thousands of years, into a ball, round and bright as the full moon.

Now he was the freshmen in college while she was stuck in highschool being the sophomore. She was left behind hearing about him, watching his mom and dad at church on Sundays, and wishing she could move to a place where no one knew her that she was the only thing he didn't mind leaving behind...

Charity felt rather snoozy after the long sermon, and she was really very grateful when Reverend Meeps offered her a cup of tea. Church was not so bad when the minister remembered you were only human.

conducting in a church in London where, he said,

This had to be Hell.Well, my Hell, and funnily enough, my Hell was in a church, surrounded by people I—either do or did—love.

Grace is my favourite church word. A state of being. Something you can pray for. Something God can grant. Something you can obtain. Perfection is out of reach. But grace -- grace you can reach for.

Gracia…, esa es mi palabra favorita de la iglesia. Un estado del ser, algo por lo que puedes rezar, algo que Dios te puede conceder, algo que si se puede obtener. La perfección es inalcanzable, pero la gracia…, la gracia puede alcanzarse.

The bible and the church have been the greatest stumbling blocks in the way of women's emancipation.

What God did, however, was subject his written word to the same historical process as he did with his incarnate Word, Jesus. The Bible is both a divine and human entity: divine in its inspiration and preservation, human in the sense of God's subjecting it to the historical process and entrusting it to the church. In this way, writes George Eldon Ladd, "the Bible is the Word of God given in the words of men in history.

Why use two (or more) when one (or fewer) will do, is the principle that William of Ockham introduced into the medieval thought process. It grew out of his refinement of Aristotle's logic and set off a revolution not only in philosophy, but in politics and religion. Before he died, Ockham's razor would undercut the foundations of the medieval Church.

Galileo died in 1642. He was buried in Florence in the Church of Santa Croce, directly opposite the tomb of Michelangelo. This is only right, since together they had remade the Renaissance world in a distinctly Platonist frame.

And every minute Newton didn't spend working on optics, physics, astronomy (including inventing the reflecting telescope), some harmless alchemy, and other sidebars of his mathematical discipline, he spent furtively studying the Bible and church history.

The intellectual tyranny that Newton had seen in the darkest chapters in the history of the medieval Church, he saw repeated in the tyranny of a godless, soulless science. He intended to correct that view and free men's minds for the future.

Ever since the emperor Constantine had invested dominion over the Church in the bishop of Rome,‡ successive popes had borrowed his Neoplatonist vocabulary of imperial authority to describe their own. The Catholic Church saw itself as a Platonic copy of the true Universal Church, the Body of Christ. And just as the Body of Christ has only one head, went the argument, so also must Christian society. God

Therefore there is one body and one head of this one and only church, namely Christ and Christ's vicar, Peter and Peter's successor." Pope Boniface VIII had written this three years earlier in 1302, and it was that claim of papal sovereignty over Christendom that was the source of all the trouble.

That cannot be said of William of Ockham. Born a few years before Bacon's death in 1294, he carried the Aristotelian legacy of the Oxford Franciscans into direct conflict with the Church's most powerful figure, the pope himself.

A century after Pisa, the monarchies that had used the arguments of Ockham and the conciliarists to beat the Catholic Church into submission would end up having the very same arguments used against them. A full-fledged theory of popular sovereignty broke surface for the first time in the sixteenth century in the writings of Almain and his colleague John Mair and then more explosively during the Reformation. It resurfaced again in the seventeenth century in authors like John Locke.

His first breach with the Church did not come with his famous Ninety-five Theses, which he posted on the Wittenberg church door on October 31, 1517. It came almost two months earlier, on September 4, when he published another set of theses, Disputation Against Scholastic Theology, which are less well-known but nearly as explosive.

In 1210, it issued its first condemnation of Averroës and his disciples in the West; for good measure, it extended the ban to the works of Aristotle. It was already too late. Just fifteen years after the ban was issued, Aristotle's greatest medieval expositor was born. To his family and neighbors, he was Tommaso D'Aquino. To history, he is Saint Thomas Aquinas, the single greatest creative mind of the Middle Ages.

This steadfast devotion to Latin and Greek as the basis of a liberal education instead of science or math, however, did not start as willful blindness or upper-class bias.24 It simply reflected the fact that in Erasmus's time, both languages were essential for reading the printed books of the day and for understanding Scripture as the first step toward reforming an intellectually bankrupt Church.