Quotes About Church

She could feel the coolness, a whole childhood of it, falling through her. Rain on the coral beach in Galway. White tennis balls on the broken court. Her brother at his shortwave radio. A nest of wires and voices. Her father's cattle huddled on a laneway. The broken church bell. A grass verge of green in the laneway. High windows. Too tall for the school chairs. The milk came in small silver cans. She would not cry or whimper. She had always refused him that.

Man who fart in church, sit in pew.

Rezo a Dios por este país. En serio. Rezo. No voy a la iglesia. ¿Para qué hablar con esos muñecos? Yo hablo aquí.

Harrogate saw them going along Blount Avenue Sunday morning. They wore outfits all cut from the same bolt of cloth and in the church pew standing six across they looked like a strip of gaudy wallpaper cut into those linked dolls madfolk pass their time in fashioning.

If we admit instrumental musick in the worship of God, how can we resist the imposition of all the instruments used among the ancient Jews?—yea, dancing as well as playing, and several other Judaic actions? or, how can we decline a whole rabble of church-officers, necessary to be introduced for instrumental musick, whereof our Lord Jesus Christ hath left us no manner of direction?

Mark was the person whose mother's home was one of the meeting places for the early church in Jerusalem (Acts 12:12), so the family may have been relatively well off.

If even under growing persecution the author of Hebrews insisted that Christians "not give up meeting together" (v. 25a), how much greater disgrace it is when believers in less dangerous settings think they can go it alone in the Christian life or treat regular gatherings with fellow believers casually as an option only if nothing else intrudes on their schedules. 76

He's a lawyer in Atlanta, and he's very active in his church," Mrs. Bennet said. "If that's not the description of a man looking for a wife, I don't know what is.

in. I was glad of the break with Rome. I never felt that it was good that our affairs should be governed by an outside power, or that the fruits of our labour should be paid to a prelate who never set foot in the country. But it seems few are willing to go thus far and no further – not even the King himself.' 'But Paul – the King is a true Catholic. No-one could be more devoted than him. He hates heresy. He is a true son of the Church.

Thus one can see in the Negro church to-day, reproduced in microcosm, all the great world from which the Negro is cut off by color-prejudice and social condition.

We need reforms] to make the Negro church a place where colored men and women of education and energy can work for the best things regardless of their belief or disbelief in unimportant dogmas and ancient and outworn creeds.

I refused to teach Sunday school. When Archdeacon Henry Phillips, my last rector, died, I flatly refused again to join any church or sign any church creed. From my 30th year on I have increasingly regarded the church as an institution which defended such evils as slavery, color caste, exploitation of labor and war.

If he wanted to pray, she told him, he should go to a church, not the library.

the body of Christ is not fundamentally about authority, but relationships.

Argue not concerning God,…re-examine all that you have been told at church or school or in any book, dismiss whatever insults your soul…

Two of the deacons were just boys. I guess they had to join a gang one way or another, and the church won out.

Andrew Murray once said that what the church and individuals have to dread is the inordinate activity of the soul with its power of mind and will. F. B. Meyer declared that had he not known about the dividing of spirit and soul, he could not have imagined what his spiritual life would have been. Many others, such as Otto Stockmayer, Jessie Penn-Lewis, Evan Roberts, Madame Guyon, have given the same testimony.

Suppose, for example, a brother has a brilliant but unbroken intellect. He may come to the meetings of a local church, but he is untouched. Unless he meets someone whose mind is sharper than his, he will not be helped. He will analyze the thoughts of the preacher and reject them as useless and meaningless. Months and years may pass by, and it is impossible for anything to touch his spirit. His spirit is stonewalled by his intellectual mind.

It's funny to hear priests and nuns argue with each other.

If all Church power vests in the clergy, then the people are practically bound to passive obedience in all matters of faith and practice for all right of private judgment is then denied.

All her triumphs over sin and error have been effected by the word of God. So long as she uses this and relies on it alone, she goes on conquering; but when any thing else, be it reason, science, tradition, or the commandments of men, is allowed to take its place or to share its office, then the church, or the Christian, is at the mercy of the adversary. Hoc signo vinces—the apostle may be understood to say to every believer and to the whole church.

Romanists again admit that many false traditions have prevailed in different ages and in different parts of the Church. Those who receive them are confident of their genuineness, and zealous in their support. How shall the line be drawn between the true and false? By what criterion can the one be distinguished from the other? Protestants say there is no such criterion, and therefore, if the authority of tradition be admitted, the Church is exposed to a flood of superstition and error.

The Romanist then believes because the Church believes. This is the ultimate reason. The Church believes, not because she can historically prove that her doctrines have been received from the Apostles, but because she is supernaturally guided to know the truth. 'Common consent,' therefore, is practically abandoned, and tradition resolves itself into the present faith of the Church.

Romanists argue that such is the obscurity of the Scriptures, that not only the people, but the Church itself needs the aid of tradition in order to their being properly understood. But if the Bible, a comparatively plain book, in one probable volume, needs to be thus explained, what is to explain the hundreds of folios in which these traditions are recorded? Surely a guide to the interpretation of the latter must be far more needed than for the Scriptures.