Sentences with phrase «for wcc»

Few previous studies have focused on designing new comprehensive models for WCC.

It was used as the conceptual foundation for the WCC and NCC discussion about «the missionary structures of the congregation» in 1963 (cf. Colin Williams 1963, 1964 and World Council of Churches 1968).

The year 1982, Pannenberg believes, could be a crucial one for the WCC, and especially the Commission on Faith and Order.

There was some agitation in the WCC to find a new site for the assembly, but general secretary Konrad Raiser says that a change «would mean almost total loss of credibility» for the WCC among African churches (over seventy member churches are in Africa).

McDaniel, a member of the Working Area of the Church and Society Sub-unit of WCC, wrote two papers for WCC consultations, one of which was on the conceptual foundations of a life - centered ethic, and the other on a life - centered understanding of God.

Not exact matches

Exxon and its Canadian partner, Imperial Oil Ltd. (TSE: IMO), outlined a strategy for West Coast Canada LNG, or WCC LNG, in a 141 - page report to the provincial government's Environmental Assessment Office.

Regardless of the outcome, the application and Executive Summary will be posted to the member's area of the website and will be accessible to all WCC members for review for 90 days.

At this point, the entrepreneur is ready for the final stage of Investment and Closing, where each interested member of WCC invests individually in the company and signs the appropriate investment agreement.

WCC members» terms of investment follow «standard» terms for financing developed over the years by venture capitalists and other sophisticated investors.

WeCareCoin plans to implement and develop the WCC blockchain use into a preferred payment / exchange eco system for the Precious Metals Miners, Dealers, Distributers and related Retail and End User Businesses worldwide.

There will be 10 million WCC coins for sale.

If World Assemblies are defining moments, as the WCC would have it, the Seventh showed the cracks in the foundation the organization has built for a unified mission and message.

Is the WCC a foundation for Christian unity?

For example, the China Christian Council, successor to the official Three - Self Movement, was welcomed as a member of the WCC without any reference to continued restrictions on Chinese Catholics and other non-recognized churches.

After vigorous debate, participants issued statements condemning the Gulf war, passed on others to the WCC Central Committee calling for sweeping changes in South Africa, the Baltic states, and other hot spots, and embraced the WCC's own «new world order» scheme.

WCC leaders and staff do seem eager to capture the energy of Pentecostalism, the assurance and growth of evangelicalism, the authority of Catholicism, and the satisfying and mysterious depths of Orthodoxy for themselves.

• The Vatican has been exceedingly cool toward the World Council of Churches (WCC) for some years.

[20] The Church for Others and the Church for the World: A Quest for Structures of Missionary Congregations (Geneva: WCC, 1968), 20.

At the mid-point of the Decade, the WCC initiated a project of ecumenical Team Visits - Living Letters - to every member church, for the first time in its history on a single major ecumenical theme.

The paper of the World Council of Churches» development commission, submitted to the WCC's Central Committee in August, is a big step for the churches toward becoming accountable to each other in regard to God's justice teaching.

1 have attempted to elaborate what such a paradigm shift would mean for theology, ethics, spirituality, and public policy in the volume, Earth Community, Earth Ethics (Maryknoll, NY: Orbis Books, and Geneva: WCC Publishing, 1996).

He was Secretary for Evangelism of the WCC from 1949 - 52.

It also took place at a time when the evangelicals severely criticized the WCC for its lack of proper direction in evangelism.

Referring to the Bangkok Assembly of the WCC, The International Congress in Lausanne, the Bishops» Synod in Rome on evangelism in the modern world, and the Orthodox Consultation on Confessing Christ today, Thomas said that theological convergence in these meetings is striking in three points: Firstly, in their emphasis on the whole gospel for the whole man in the whole world; secondly, in their effort to relate evangelism to the identity of the church and to its growth, renewal and unity; and thirdly, in their affirmation of the realities of the contemporary world.

The Uppsala Assembly of the WCC (1968) confirmed the betrayal of the Gospel as far as many evangelicals were concerned (for example McGavran and Beyerhaus).

About this Thomas wrote later, «In a speech on evangelism given by the British evangelical, John Stott, he criticized me for seeing too much convergence in the theologies of evangelism of the Lausanne Conference 1974, the Roman Catholic Bishops» Synod 1974, and the WCC Bangkok Consultation 1973.

• 1998 is the fiftieth anniversary of the World Council of Churches (WCC) and the big assembly was scheduled for Harare, Zimbabwe.

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 answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for life.

Through my intensive interaction with faith and theology in the WCC as much as through my studies on Leonardo Boff in Brazil, Raimon Panikkar in India, I have come to the conclusion that it is, indeed, confidence that is the condition for ecumenical dialogue and agreement.

An instrument for an ecumenical reflection on hermeneutics (Faith and Order Paper No. 182, Geneva: WCC 1998).

A consultation convened by the WCC in cooperation with the Innere Mission of East Germany's evangelical churches issued this statement: «We affirm the continuing need for institutions in which the most severely disabled experience help, protection and care, even while at the same time we call for the integration of the disabled and the able - bodied within the local congregation.»

Thomas Wieser (New York: United States Conference for the World Council of Churches, 1966); World Council of Churches, Concept, newsletter published by the Department on Studies in Evangelism, WCC; World Council of Churches, The New Delhi Report: The Third Assembly of the World Council of Churches, 1961 (London: SCM Press, 1962), 189 - 91; World Council of Churches, New Delhi to Uppsala: Report of the Central Committee to the Fourth Assembly of the World Council of Churches (Geneva: WCC, 1968), 66 - 70; World Council of Churches, The Uppsala Report: Official Report of the Fourth Assembly of the World Council of Churches, Uppsala, July 4 - 20, 1968 (Geneva: WCC, 1968), 33f.

[28] See Confessing the One Faith: An Ecumenical Explication of the Apostolic Faith as it is Confessed in the Nicene - Constantinopolitan Creed (381) New Revised Version, Faith and Order Paper No. 153 (Geneva: WCC Publications, 1991), where in commenting on the creedal article «One baptism for the forgiveness of sins,» it is pointed out that «A substantial challenge is made to this confession by the fact that in contrast to the one baptism enunciated in the Creed many Churches, while officially recognizing each other's baptism, still can not join together in the celebration of baptism.

[36] He refers to the study document prepared for the fourth assembly of the WCC in Uppsala in 1968 by Paul Löffler entitled Conversion to God and Service to Man, where Löffler wrote»... conversion and baptism, while linked with the entry into the church, do not serve its interests but the larger purpose of God for the whole creation.»

[31] Found in Michael Kinnamon, ed., Signs of the Spirit (Geneva: WCC Publications, 1991), pp. 172 - 174, and reprinted in the preparatory discussion paper for the Fifth World Conference on Faith and Order, held at Santiago de Compostela in 1993, Towards Koinonia in Faith, Life and Witness: A Discussion Paper (Geneva: WCC Publications, 1993), pp. 11 - 13.

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.

For an indication of other ecumenical endeavours which dealt with the issue of baptism see Günther Gassmann, ed., Documentary History of Faith and Order 1963 - 1993, Faith and Order Paper No. 159 (Geneva: WCC Publications, 1993), p. 23.

That demise is what the directors of ecumenical institutes gathered at Bossey under WCC auspices expect, and that is what will occur if, to repeat, the world sets the agenda for the church.

Consider, for example, the report of a participant in a weeklong meeting of directors of ecumenical institutes from around the world held in July 200S at Bossey, the study institute of the WCC.

The WCC, if it does what its constitution says it should do, is crucial to maintaining a sense of what members» actions mean for all Christians — and the instruments for acting upon the conclusions.

Whereas the Harvard group would respond to particular extreme cases of environmental problems, the WCC group would ask for a fundamental change in the way human beings look at nature.

All this also requires encounter and dialogue with other religions in the region that aim at discovering through their respective heritages, a common ethical ground for the basis of a new society» (Human Rights: a Global Ecumenical Agenda, WCC 1993 p. 44).

Whereas the Harvard group would take for granted the basic structures of the global economy, the WCC group would question and challenge it fundamentally.

Eco-Justice: A New Agenda for the Church's Mission, BUILD, Bombay n.d. pp. 2 ff; see also his article, «Globalization: A Gospel and Culture Perspective» in the International Review of Mission, LXXV No. 336 January 1996, WCC Geneva, pp. 85 - 92.

Whereas the Harvard group would take for granted U.S. hegemony, the WCC group would call for a world no longer dominated by one superpower.

«After a century of intense theological activity, the churches in most places seem no closer to unity,» reports Alan Falconer, the director of the Faith and the Order Commission of the WCC to a major meeting in Tanzania.32 Konrad Raiser, the General Secretary of the WCC, has called on the main Christian traditions — the Orthodox, Roman Catholic, Protestant and Pentecostal churches — to start preparations in the year 2000 for «a universal church council to reconcile the main issues, including the authority of the Pope.»

Beginning at Nairobi, and continuing at Melbourne, the church appears to have been rehabilitated in WCC circles as an instrument for mission.

In the Life and Work movement of the non-Catholic churches in their search for social justice and international peace (which is now part of the WCC) and in the Second Vatican Council of the Roman Church, Christian Ecumenism has given up the church's traditional pietist and negativist approaches to modernity and has been involved in the attempt to redefine the forces and values of secular culture within the framework of Christian anthropology.

The views of their delegates have often challenged the more conservative outlook of representatives of the churches from Europe and North America, for example in persuading the WCC to establish the Fund to Combat Racism.