Sentences with phrase «ecclesial order»

Third, the justification of the believer is set down in an ecclesial order of law and thus the believer can share in this gift of justice only within the Church.

Preventing the former defect would require, among other things, that we think more ecclesiologically and less politically and that we regard the ecclesial order as more comprehensive than the political.

Modernity, with its enthronement of «progress through technology» is, however, the concrete economic, social, political, cultural, and ecclesial orders against which liberation theologies direct their intellectual and religious dialectics.

Not exact matches

Volf believes that classical Catholic and Orthodox theologians have harnessed their trinitarian views to a certain kind of ecclesiology, resulting in two ecclesial practices that Volf finds unacceptable and potentially repressive: the exclusive and indispensable sacerdotal office of the bishop or priest and the disqualification of laity in the «order of salvation.»

In questioning the church's worldview, she drove the church back to the communal and ecclesial question that is fundamental to the church's staying the church: what sort of community would we have to be in order to be the sort of people who live by our convictions?

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Moreover, it impels the Church towards the new evangelisation of people and cultures that the last two popes have so strongly advocated, and that Pope Benedict now reaffirms: «Today too, there is a need for stronger ecclesial commitment to new evangelisation in order to rediscover the joy of believing and the enthusiasm for communicating the faith.»

He insists upon the dual need for formation in and sharing of faith: «Today too, there is a need for stronger ecclesial commitment to new evangelisation in order to rediscover the joy of believing and the enthusiasm for communicating the faith» (PF, 7).

Christian acquiescence in this fate can be measured in any number of ways: by the extent to which the Church renounces her inherent «platonism,» thinking and speaking in the language of psychology, sociology, economics, and politics rather than philosophy (metaphysics) and theology; by the tendency to view the Church not first as sacrament transcending political order, but as a mere mediating institution within that order; by the «political» or «clerical» temptation to equate true ecclesial reform with institutional or curial reform.

They seem to be trying too hard to balance ecclesial magisterium and subjective authority in order to avoid the («pre-Vatican II» again) ultramontanist «attempt to conjure certitude out of doubt by the assertion of an ecclesial authority» (pp. 43 and 38).