Sentences with phrase «dialogue with other christian»

It is up to the Christian communities to analyze with objectivity the situation which is proper to their own country, to shed on it the light of the gospel's unalterable words and to draw principles of the church... It is up to these Christian communities, with the help of the Holy Spirit, in communion with the bishops who hold responsibility and in dialogue with other Christian brethren and all men of good will, to discern the options and commitments which are called for in order to bring about the social, political and economic changes seen in many cases to be urgently needed.

She sees as promising and gratifying the openness and participation of Pentecostals in dialogue with other Christian churches on a broad range of issues — from theological and liturgical matters to the question of women's participation in church and society.

That is not the way that Anglicanism has traditionally presented itself, either to its own communicants or in theological dialogue with other Christians.

Biblical studies among Catholics were one factor among many leading to the Second Vatican Council (1962 - 65), and the statements from these sessions were the most important impetus for Roman Catholic dialogues with other Christians.

Not exact matches

Our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.

Christians need not abandon their evangelizing mission by joining with others in trying to create a dialogue with Muslims in the hope of eliciting Islamic support for human rights, including religious freedom.

This essay builds upon those papers by showing the relevance of a dialogue with other religions — in this instance a dialogue with Zen Buddhism — to a deepening of Christian ecological consciousness.

The various themes of re-conceptualization that emanated in the new period includes mission as missio Dei, mission as «Christian presence,» mission as «witness» in and to the six continents, mission as development, mission as liberation, mission in relation to dialogue with people of other faiths and non faiths, mission as contextualization and inculturation.

This openness on the part of Christians and Marxists has brought them together on various occasions for dialogue with each other.

There were other Christian leaders in Kerala too engaged in dialogue with EMS.

And more mystifying still, while the one (the necessity of a Christian Word to a culture in mortal distress) seems to call for a sure, a clear and a well - founded Christian theology of history, the other (the necessity of dialogue with other religions) seems to relativize, though it can not in the end dissolve, any particular religion's answer to culture's problems.

This renewal requires a commitment to fundamental values within a framework of belief - in this case Christian faith - that is in dialogue with other frameworks.49 From a similar perspective, Robin Gill sees the primary function of the church in society as that of generating «key values which alter the fundamental moral, social, and political vision.»

Further: Christian freedom respects the freedom of others and is therefore tolerant, seeking the open dialogue with all men.

What has been said means in practice that we Christians must seek the dialogue with others, if only because the one social sphere must also be the sphere of the freedom of all men, which compels us to communicate with all men so that there may be a place for all.

Charles Foster, director of the Christian education program at Candler School of Theology, noted that «the significance of this study will come when it's put in dialogue with other major studies,» such as studies in mainline decline, education and faith development.

«In the world in which we now live, with fears about «The Other» - whether that be Sunni, Shia, Jew, Christian, Yazidi, Hindu or Buddhist - stoked and spread through social media, and amplified by those who would seek to suppress understanding, rather than promote it, there is an urgent need for calm reflection and a genuinely sustained, empathetic and open dialogue across boundaries of faith, ethnicity and culture.»

In the early years of their long - running dialogue, Stout might well have expected Hauerwas's Christian virtue ethics to fit well with his own account of democratic virtues, the two value systems cooperating to sustain a secular democracy without yielding to the secularism of Rorty and others.

The pope cautiously distinguishes between the modem absolutist and centralist exercise of the primacy and the biblically based Petrine office and its exercise during the first millennium, and he invites other Christians «to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea» for unity.

Would the Russians and other Orthodox then be ready for civilized dialogue with Western Christians, leading to reunion?

In an interview with Il Foglio Cardinal Scola, Patriarch of Venice and founder of the Oasis cultural centre for understanding between Catholics and Muslims, said that the Open Letter to the Pope and other Christian leaders by 138 scholars from various Islamic traditions was «not only a media event, because consensus is for Islam a source of theology and law... The fact that the text is rooted in Muslim tradition is very important and makes it more credible than other proclamations expressed in more western language... It is only a prelude to a theological dialogue... in an atmosphere of greater reciprocal esteem.

Rather I start with the 1981 publication of a book by an American Jewish rabbi that rocked the sensibilities of Christian pastors across the U.S. and initiated an exciting new dialogue on the problem — in traditional Jewish and Christian thought — of theodicy, and then look back at other earlier contributions along a similar track, concerning a possibly limited God.

In those difficult situations, Christians should find a way, along with others, to enter into dialogue with the civil authorities in order to reach a common definition of religious freedom.

In entering into a relationship of dialogue with others, therefore, Christians seek to discern the unsearchable riches of God and the way he deals with humanity.

Christian dialogue with people of other living faiths and the world wide struggle for justice are the other two areas referred to in the process of globalization.

There would be questions of systematic theology, for example those concerning the nature of justification, the validity, and knowledge, of the natural law within Christian morality, the possibility and recognition of an individual call coming directly from God to the conscience in a concrete situation, and the question of the relation of such: a call to universal moral principles, as well as many other questions with which the ecumenical dialogue will have to concern itself.

In practice, we can guard against misconceptions of God's will through ecumenical dialogue, not only with other Christians, but also with other cultures and religions.

Christians have entered into serious dialogue with people of other faiths only very recently.

I would argue that these last two are not (or will become not) obligatory elements of the Christian faith, and indeed my personal view would be that the very value and even the purpose of Christian dialogue with other faiths may well be a Christian learning at last to apprehend one's own faith fully and loyally (and perhaps more truly?)

At a conference in Japan, a pioneer of Christian dialogue with tribal peoples once observed that Western Christians tend to be at ease only with those adherents of other faiths who are as precise and sober as they are.

The present dispute brings the issues and differences among religions out in the open so that the genuine Christian has to dialogue with the genuine Jew, the true Muslim, the best Hindu and the real Buddhist...» (concluding paragraph of Edmund Perry, The Gospel in Dispute: The Relation of Christian Faith to Other Missionary Religions [New York, 1958]-RRB-.

«In traditional thought and literature, there has been virtually no interest in foreign countries, societies, cultures or religions... India has not reached out for the west; it has not actively prepared the encounter and «dialogue» with Christian - European, or any other foreign countries» (Halbfass, 1988: 195).2 This self - contented and self - contained trend however underwent change in the early nineteenth century Three factors contributed to the new posture of «modern» Hinduism.

Christians committed to dialogue with the people who live according to other faiths can never be content with the «library» versions of those traditions.

He openly teaches that faithful Muslims should build schools instead of mosques and embrace science, multi-party democracy, and interfaith dialogue, in particular with Christians and Jews, but also with atheists, agnostics, and others.