Sentences with phrase «great ecumenical»

In closing our discussion of the Conference in Jerusalem, we need to refer to a very significant statement made by Nathan Soderblom, the great ecumenical pioneer and architect of the Life and Work Movement.

He says that liberation has been a great ecumenical catchword in the second half of the twentieth century, and rightly so.

Stevens has said that he believes his picture will have great ecumenical value because it does not offend any religion: Catholic, Protestant or Jew.

But the 1960s were a time of great ecumenical fervor, and ecumenically the council of churches had the only game in town.

The great denominational schools of America are among the first to admit this; but few of them are in a position to press their perception of the diversity of the Christian community as systematically, as hourly, as are the great ecumenical seminaries.

The crowning irony of this irony - filled era Marty effectively saves for the book's climax: this age filled with ecumenical rhetoric was also a great age of civil religion; hence with World War I, warfare became the great ecumenical event.

John A. Mackay of Princeton Theological Seminary and a great ecumenical leader in the USA, was sympathetic to some of the concerns of the Evangelicals.

[53] In the centuries immediately following, the issues under debate were more oriented to the understanding of Jesus as the Christ, [54] and then the question of the Trinity, [55] which led to the great ecumenical councils, to say nothing of the «conversion» of Constantine.

The great ecumenical thrust of the New Testament in the Gospel of John equates unity and credibility -LRB-»... that all may be one,... so the world will believe,» John 17:21).

In bringing about one of the great ecumenical goals — multilateral and bilateral conversations between denominations developing a common confession of faith — the UCC may have a Reformation role to play today.

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.

Perhaps such features are the necessary step on the way toward greater ecumenical cooperation and joint action.

In the churches we may add a greater ecumenical understanding and fellowship, a greater outreach in service to society, and an effort, however varied in its success, at inner renewal.

It is clear that the BEM document was an attempt to consciously, creatively, sincerely and prayerfully to face up to the challenges of the time and to offer to the churches a document, which while not being in a position to satisfy everyone and reflect every shade of opinion, nevertheless, optimistically looked forward to a time of greater ecumenical interaction, moving beyond «the false ecumenical solution of a comfortable denominationalism in which the churches each tend their own gardens, careful not to bother or insult others, but in no way living out or even seeking a truly common life.»

But it could also foster greater ecumenical sensitivity and knowledgeability in our church leaders.

Not exact matches

Is the «Great and Holy» Council intended to become «Ecumenical»?

In his toast this past Thursday night on the eve of the Holy and Great Council, Ecumenical Patriarch Bartholomew of Constantinople, the first among equals of the bishops of the Orthodox Church, expressed his sympathy for the Church of Antioch, which is suffering in the face of militant Islam.

Unfortunately, some conservative Orthodox leaders have prematurely jumped to the conclusion that the Ecumenical Patriarchate intends the «Great and Holy» Council to be ecumenical in the sense uniquely attributed to the first seven ecumenicalEcumenical Patriarchate intends the «Great and Holy» Council to be ecumenical in the sense uniquely attributed to the first seven ecumenicalecumenical in the sense uniquely attributed to the first seven ecumenicalecumenical councils.

Arguably the foremost decision unanimously agreed upon at that assembly of church heads was the convocation of a Great Council in 2016, tentatively planned to be held in the Church of Haghia Irene — the site of the second ecumenical council of 381, which completed the «creed» recited by most Christians today.

Despite news reports to the contrary, the Orthodox Church has had numerous such councils since either the eighth or eleventh century — depending on whether the Seventh Ecumenical Council (787) or the Great Schism (1054, roughly) is the supposed occasion of the last meeting.

Confessional Protestants — those whose churches explicitly hold to one of the great Protestant confessions of the sixteenth or seventeenth centuries and who value classical orthodox formulations as being faithful to scripture — should focus their ecumenical energy in dialoguing and working with those denominations which share their most basic commitments, especially to the Nicene Trinitarian identity of God.

The great setback has been with the oldline Protestant communities, with which the ecumenical movement of the twentieth century began.

Over the next fourteen years the Braatens and the Jensons (both men's wives participated actively in the center's work) collaborated in activities» conferences, seminars, and, most notably, production of the journal Pro Ecclesia» that expanded from a Lutheran core to give ecumenical witness to the great tradition of catholic theology.

The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.

Also, one of the great contributions of Wesleyan denominations seemed to me to be their ecumenical character.

«At the bottom of this is the humility of the Crucified, which will always be contrasted by the great powers of the world, but which generates a real hope that is manifested in the creative vitality of the Church: in her communities and her movements, in the new responsibility of the laity, in ecumenical relations, in liturgical and spiritual experiences.

The trip was another indicator that some circles within Eastern Orthodoxy are now interested not only in greater pan-Orthodox unity, but in ecumenical and interfaith dialogue as well.

Surely we Catholics should be allowed to hope that the Protestant Churches may one day be given grace and courage to achieve a greater unity of doctrine so that they will become better partners in the ecumenical dialogue.

He met with interfaith groups, and gave new life to the Church's ecumenical mission, but also paid tribute to the unique virtues of Catholicism, honoring two of its greatest sons, Thomas More and John Henry Newman.

There's a great deal of overlap to them, and several could easily be discarded, though that would compromise the ecumenical message: We got Catholics, evangelicals, mainliners, Jews, the whole shebang.

These men and women were invited to grapple with a massive, urgent issue currently confronting the whole Christian community and contemporary culture — in an ecumenical spirit of worship and dialogue, within an atmosphere of the warm hospitality of a great Christian university.

The so - called aggiornamento (bringing up to date) of the Roman Catholic Church was expressed in ecumenical openness, biblical and liturgical renewal and greater consideration of the huge social problems facing the world.

Encouraged by these developments, we rejoice in a greater measure of common catechesis based on Scripture and the ecumenical creeds that we share.

A Lutheran, he was one of the great New Testament scholars and ecumenical spirits of the century.

the shift has been away from Freudian, Rogerian and Nietzschean values, especially individualistic selfactualization and narcissistic self - expression, and toward engendering durable habits of moral excellence and covenant community; methodologically away from modern culture - bound individuated experience and toward the shared public texts of Scripture and ecumenical tradition; politically away from trust in regulatory power and rationalistic planning to historical reasoning and a relatively greater critical trust in the responsible free interplay of interests in the marketplace of goods and ideas.

This fact of the ecumenical spirit in the denominational school is a tremendous thing with great possibilities for the future.

The Evangelicals who spoke of sin in personal rather than in structural terms, and put great stress on personal conversions and growth in holiness, were very much upset by this new emphasis within the ecumenical movement on mission as humanization.

Thus we understand ecumenical organizations making great strides in «Life and Work» projects long before serious conversation about «Faith and Order» can get underway.

The statement of Rolle was of great historical significance as it influenced the subsequent ecumenical discussions on unity and mission which finally led to the integration of the International Missionary Council and the World Council of Churches.

At the Amsterdam meeting in 1948, two of the three great streams of the ecumenical movement merged to form the World Council of Churches.

For over a century students have been coming here because they have the fortitude to risk all sorts of collisions: of world cultures in a great city, of religions and churches in an ecumenical cloverleaf, of church and academy in a theological school related to a great university but independent of it.

To take only one example of this failure, why is it that our denominations seem ready to engage in this great upheaval over gay and lesbian ordination all alone, with hardly a reference to the struggles and decisions of other parts of the ecumenical church?

I state that the great personalities of the ecumenical movement's foundation time had benefited from the then prevailing wave of internationalism.

In all probability the inclusion of «John of Persia and Great India» was a later interpolation to convey the truly ecumenical character of the Nicene Council.

But just as the Constantinian Church preserved and transformed the best of the dying civilization of classical antiquity, and planted the seeds of what became the great urban culture of the high Middle Ages and the Italian Renaissance, so a post-Constantinian and ecumenical Church might preserve and transform the best features of the corrupted civilization of modernity in service to the next great culture of humanist sacramental urbanism.

When I recall Dr. K.C. Abraham's great contributions to theology, a threefold «E» comes to my mind: They are Ecumenism, Ethics and EATWOT (Ecumenical Association of Third World Theologians).

This book is a study of the great missionary conferences covering the period of the first world missionary conference at Edinburgh 1910 to the last ecumenical conference at Salvador 1996.

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).

Groups as diverse as the Becket Fund for Religious Liberty, the Ecumenical Ministries of Oregon, the American Islamic Congress, the Jewish Federation of Greater Portland, the Baptist Joint Committee for Religious Liberty, the Sikh American Legal Defence and Education Fund and the Anti-Defamation League supported repealing the law.

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.