Sentences with phrase «ecumenical thinking»

(Current Trends in Ecumenical Thinking, Kottayam, pp.12 - 13.)

Since the nineteen sixties, Trinitarian theology has greatly influenced the ecumenical thinking through greater participation of the Orthodox churches in the World Council of Churches (WCC).

There is much in current ecumenical thinking that has pointed rightly to its dangers and negative consequences.

Wesley Ariarajah who was Director of the Dialogue Unit of the WCC for many years, in his Thomas Athanasius lecture given in Kerala (Current Trends in Ecumenical Thinking 1992) deals with the topic «Interpreting the Missionary Mandate» in the present context of religious and cultural pluralism.

Altizer's probe of the possibility of a Catholic death - of - God theology is a real venture in creative ecumenical thinking.

Reflecting on the meaning of the revolutionary events that were taking place in Asia after the Second World War, Thomas and his colleagues in Asia, brought into the ecumenical thinking their conviction that God, somehow, is at work in the secular events of our time beyond the boundaries of the church.

In the ecumenical thinking of the 1960s, God's concern was seen as not primarily with the church, but with humanity as a whole.

The statement of Bangkok that we seek a church which is not merely the refuge of the saved but a church which is the catalyst of God's savings work in the world, summarizes, in a sense, the ecumenical thinking on church and mission during the two decades after the New Delhi assembly of the World Council of Churches.

The new developments in the ecumenical thinking on mission in the 1960s have raised other serious issues for the missionary movement.

«In ecumenical thinking, therefore, the boundary line between church and world (and thus between salvation history and world history) was becoming progressively vague.

As the Protestant — Catholic Groupe des Dombes» latest contribution to ecumenical thought, «One Teacher»: Doctrinal Authority in the Church, affirms, authority in the church belongs to the whole people of God.

Not exact matches

It also places it in continuity with the experiences of the early church, and within the continuing narrative of the development of Christian thought — as people have struggled to make sense of and articulate their lived experience of God — which produced the great ecumenical creeds (with their clear progression of understanding about God, Christ and the Holy Spirit)- and which continues on today.

I know it rankles, but I'm afraid it's a fact, one we need to acknowledge if we're to think clearly about our ecumenical commitments.

The absence of this metaphor corresponds with the broader movement of ecumenical social thought which, after a mid-century period of neo-orthodoxy, has headed, Paul Bock writes, «back in the direction of humanism» and taken a more hopeful view of the secular prospect.

While this prediction accords with some ongoing dynamics of Christian history, and while it might be vindicated several centuries down the line, the persistent vitality of traditional Protestantism, as well as certain ecumenical moves by both Catholics and Protestants, suggest this was a kind of pro-Catholic wishful thinking on Tocqueville's part, as well as a too determinedly logical kind of thinking.

Simon thinks the only reason he and his crew were granted access to the monks, many of whom had never done interviews, was a story they did on the Ecumenical Patriarch Bartholomew, the leader of the global community of 300 million Greek Orthodox Christians.

I think we are in for a longer and more arduous struggle than we have yet recognized, for our vision is tarnished and the message of the ecumenical church unsure.

He detailed many signs of encouragement that this reformation was in process, among them the historical understanding of the Bible and the growing ecumenical character of Christian thought.

McCormick discusses areas in which his thoughts have shifted: The nature of the church; the church as the people of God; the church as servant; the church as collegial; the church as ecumenical; the ecclesiological nature of the church; importance of lay witness; the teaching competence of the episcopal and papal branch; the church and moral truth; the place of dissent; birth regulation; ecclesial honesty; the dynamic nature of faith.

This demands fresh initiatives for social thinking in the ecumenical movement.

It is proposed that the framework of civil society, whatever its precise definition may be, is to be considered a way to open a new horizon for ecumenical social thought and involvement from our Christian faith perspective.

I suggested that this would be an ecumenical effort since I thought by presenting the work of John Howard Yoder to Catholics and Lutherans I would help them see they shared much in common — namely, that Catholics and Lutherans had always assumed it was a good thing to kill the Anabaptists.

The ecumenical social thought in this century has also been in transition from the context of the liberal society, to the challenge of the socialist society and, then, to the Cold War context, and then to the post-Cold War situation.

In The Problem of God, John Courtney Murray wrote that the ecumenical question comes down to «what do you think of Nicea?»

The traditional ecumenical goal, «organic unity» among the churches, has fallen on bad days, largely because it is thought to call for a needless suppression of diversity achieved through a generation or more of ecclesiastical self - preoccupation.

The history of ecumenical social thought has not seriously treated the question of totalitarian and revolutionary powers; it has only reacted to it.

After ten years of teaching medieval thought at Yale (mostly in the philosophy department), I was selected by the Lutheran World Federation to be a delegated observer to the Second Vatican Council (1962 - 65), and since then have done most of my research and writing in the context of participation in national and international ecumenical dialogue, mostly with Roman Catholics.

It is the ecumenical movement even more than my teaching at Yale (since Vatican II, all in the divinity school and the department of religious studies) that has been the context of my thinking.

It is hard to think one's way back to the times before Vatican II, before ecumenical and self - critical Catholicism, before non-Catholic awareness of intra-Catholic conflict and the like, to reconstruct a plausible basis for such understandings.

While with the World Council of Churches, he was closely involved in theological discussions in the ecumenical movement and contributed much to its thinking.

For ecumenical missionary thinking, Uppsala's significance lay in the fact that it consolidated the emphasis on mission with the secular world and the focus on the world as the arena for mission, a focus that began shortly after New Delhi.2

The Holy Synod of the Russian Orthodox Church has felt sometimes the WCC has not placed its thinking on the social content of salvation solidly within the perspective of the ultimate goal of salvation... the eternal life in God, «with the result that appropriation of eternal life is made to depend on social conditions rather than social conditions on the appropriation of eternal life»; and the Ecumenical Patriarchate has warned us that in «turning towards the anguish of the man today», the WCC must not forget the basic truth that man sees himself as hungering for an answer to a basic question over and beyond his acute interest in the most vital socio - political problems of the day.»

In those bodies, once describing themselves as the ecumenical churches, it seems that nobody of influence is pressing for or is even seriously thinking about the visible unity in full communion under discussion here.

As a last point in these thoughts about Leonardo Boff's notion of the Trinity, seen in the perspective of an ecumenical hermeneutics between contextuality and catholicity, I shall ask once more about the status and quality of a statement on the Trinity.

«Koinonia / communio» and «dialogue and reception»: These are the key terms on which theologians are today focusing their thinking about the ongoing ecumenical process.

But at the same time it has opened a new era of creative and active social thinking in ecumenical movements and social movements round the world.

This was not my first taste of Vatican II — that had come in an undergraduate church history course — but it was my first exposure to the difference the recently concluded ecumenical council might make to the thought of theologians and in the lives of Christians, not least those outside the Roman Catholic Church.

What became Christian orthodoxy was largely hammered out by debate in the ecumenical councils of the first few centuries, sometimes using concepts of Greek thought used by non-Christian philosophers.

Western nations led by the U.S. favored a united church front to protect a purportedly Christian civilization from the communist threat (think, for example, of the ecumenical activities of John Foster Dulles, secretary of state under Eisenhower), while countries under Soviet control supported the participation of their chiefly Orthodox churches in the ecumenical movement as an Eastern counterpoise.

With regard to the proper role of ritual and ecumenical passion, I have often thought it my vocation to play a role in dragging conservative American Protestants, kicking and screaming, into the twentieth century.

In 1968, he won the award for best editorial of the year from the Catholic Press Association» Catholics liked giving awards to a Lutheran in those days; they thought of it as being bravely trendy and ecumenical» for an essay on abortion, and he cried, «The pro-abortion flag is being planted on the wrong side of the liberal - conservative divide.»

Much of the history of the World Council of Churches and the ecumenical movement that led to its formation has been concerned with social and political thought.

An eminent theologian and ecumenical leader and teacher, Abraham made significant contributions to both theological and social thinking in India and abroad.

Here, I think, the ecumenical movement has much to undertake and to do.

In my assessment of the ecumenical agenda which I presented in Bangkok in 1996, I already alluded to the need of deepening and increasing «analytical capability»» as one of the primordial necessities of social witness in our time, and how this is so important at a time when ecumenical social thought seems to have reached a «dry spell», where it has become in fact thin and redundant, and therefore a point where it has lost much respect.

In the choice of this central theme, the missionary movement came into the same stream of thought as two other branches of the ecumenical movement, namely, the Faith and Order, and Life and Work movements.

It is long past time for a thorough reexamination of the default positions that govern thinking about Russia, Ukraine, the Ukrainian Greek Catholic Church, and Catholic - Russian Orthodox ecumenical dialogue in the Holy See's Secretariat of State and at the Pontifical Council for Promoting Christian Unity.

When judgment falls, it will be only a matter of academic debate whether it was the disunity of professing Christians, as ecumenists think, that frustrated the emergence of «the great world church,» or whether it was the doctrinal compromises of ecumenical pluralists or the shortsighted squabbling of evangelical independents that spurred the breakdown of Western technological civilization.

So that gives the Primate of All England about 12 minutes» «face time» with the Supreme Pontiff to discuss the ecumenical earthquake of the Personal Ordinariates — but, in fact, it looks as if they devoted much of it to ARCIC, the official dialogue between the Communions which I thought had been wound down years ago.

For, fundamental Christian thought (as articulated in the ecumenical creeds) and foundational Christian practice (such as worship and ethics) are more detailed reflections of apostolic teaching and practice.