Sentences with phrase «in ecumenical»

Spike Lee's «BlacKkKlansman» won a special mention in the Ecumenical Awards, won by Nadine Labaki's «Capernaum.»

Any movement to undermine our candidates will not be viewed favorably in the ecumenical community.»

21 S. Wesley Ariarajah, «Reading the Bible in a Pluralistic Context,» in The Ecumenical Review, Vol.

These communities stress their exclusive religious claims and have little interest in ecumenical consensus.

ibis difficulty with God's name was brought out in an experiment with a group of second - graders in an ecumenical setting who were being taught about the Jewish faith.

The Second Vatican Council called for a common biblical text for each language group, preferably one produced in ecumenical cooperation.

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

In its ecumenical discussions the Church having learned that God is love will have to insist that the religious utilization of violence for social or political change is a failure.

Fox tells the story from beginning to end: childhood in the German - American parsonage; nine grades of school followed by three years in a denominational «college» that was not yet a college and three year's in Eden Seminary, with graduation at 21; a five - month pastorate due to his father's death; Yale Divinity School, where despite academic probation because he had no accredited degree, he earned the B.D. and M.A.; the Detroit pastorate (1915 - 1918) in which he encountered industrial America and the race problem; his growing reputation as lecturer and writer (especially for The Christian Century); the teaching career at Union Theological Seminary (1928 - 1960); marriage and family; the landmark books Moral Man and Immoral Society and The Nature and Destiny of Man; the founding of the Fellowship of Socialist Christians and its journal Radical Religion; the gradual move from Socialist to liberal Democratic politics, and from leader of the Fellowship of Reconciliation to critic of pacifism; the break with Charles Clayton Morrison's Christian Century and the inauguration of Christianity and Crisis; the founding of the Union for Democratic Action, then later of Americans for Democratic Action; participation in the ecumenical movement, especially the Oxford Conference and the Amsterdam Assembly; increasing friendship with government officials and service with George Kennan's policy - planning group in the State Department; the first stroke in 1952 and the subsequent struggles with ill health; retirement from Union in 1960, followed by short appointments at Harvard, at the Center for the Study of Democratic Institutions, and at Columbia's Institute of War and Peace Studies; intense suffering from ill health; and death in Stockbridge, Massachusetts, in 1971.

As we may not claim a monopoly of the Gospel, there is for us no alternative to involvement in the ecumenical movement.

In fact, most people in the pews are poorly informed about the very significant progress that has been made in the ecumenical movement.

The late Cardinal Johannes Willebrands, a former president of the Pontifical Council for Promoting Christian Unity, once remarked that «the word «return» is not in our ecumenical vocabulary»» and just so.

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.

The Vatican II document on the «Pastoral Constitution of the Church in the Modern World» has been of crucial significance in the ecumenical approach of a positive character to the redefinition of the forces and values of secular culture within the context of Christian faith and ethics, themselves renewed in the modern context.

After 1960, the world became the focus of attention in ecumenical missionary theology and, by 1980, the Kingdom of God became its central concern.

Thus in 1829 John Henry Newman — still at that stage an Anglican — affirmed that Christians become entitled to the gift of the Holy Spirit «by belonging to the body of his Church; and we belong to his Church by being baptised into it».24 And more than a century later, Michael Ramsay, Archbishop of Canterbury in the 1960s — whose meeting with Paul VI in the 1960s was a central moment in the ecumenical movement of that era — took a generally Catholic approach to baptism, if expressed in a somewhat vague, «Anglican» way: «The life of a Christian is a continual response to the fact of his baptism; he continually learns that he has died and risen with Christ, and that his life is a part of the life of the one family.»

For longer than I can remember my life has been interwoven with the Church, and during the past ten years I have been brought closer to it both through seminary teaching and through contacts in the ecumenical movement.

And so, just as the Catholic Church rightly takes the initiative in promoting human unity in social and political trends already at work in the modern world, so she can also take leadership in the ecumenical movement, and interreligious dialogue.

In all ecumenical endeavours there are concerns that go beyond the strictly religious.

Konrad Raiser, now General Secretary of the World Council of Churches, uses it to describe, a change in theological perspective which affects the whole range of ecumenical work.1 His colleague and former student Martin Robra applies it specifically to a change in perspective on social ethics in World Council work.2 K.C. Abraham describes it as a change in theological and ethical perspective brought about by the participation of the Third World in the ecumenical movement.3 They all make important points.

He suggests that, one reason for this shift was the inability of the missionary movement to come to an agreement on a theological response to religions.21 This remains true even to this day in the ecumenical movement.

Let me begin with a concept that has become popular in ecumenical circles during the past few years: that of «paradigm shift.»

I have had the privilege of knowing and working with K.C., as he is known among his friends in the Ecumenical Association of Third World Theologians (EATWOT), which recently in 1996 celebrated its 20th anniversary.

I consider that in ecumenical discussion in the future more regard should be shown for this simple fact.

The only purpose of these notes is to stimulate a discussion which has already a significant history in ecumenical life but has to be re-entered again and again in the changing conditions and demands of our societies.

Church leaders may be disappointed in my congregation's reaction to groundbreaking news in the ecumenical movement.

«5 Robra sees in the meetings and actions of the World Council of Churches during the past fifteen years a new style of «dynamic interactive reality» in ecumenical ethics.

I do not mean to «rub this in» too much, I have, however, been theologically amused and intrigued by those in the ecumenical movement who have so negatively and critically spoken of «globalization», when all of the time they exude and embody all of the elements - intellectual, cultural, ideological, economic and religious - of a «global mentality» and a «global outreach».

But it seems to me that in ecumenical discussion we ought to pay less heed to historical theological traditions and more to the real intellectual situation and its stress which is common to both sides at the present day.

This confession, rooted in the ancient piety and worship of the Mar Thoma Syrian Church and nourished in the ecumenical movement, underlies an ethic of profound involvement in the struggle for social justice, profound realism about the powers of this world including those which possess the righteous, and a profound hope which is never satisfied by the achievements of this world.

They are essential participants in the ecumenical dialogue which has the same objective.

In the United States, Morikawa showed that it can find a home in the bureaucracy of some churches, and there are some possibilities in the ecumenical movement.

Many see in the Ecumenical movement the hope that the institutional Christianity of Europe will yet encircle the globe and provide the spiritual basis for the global culture.

Return to sola scriptura seems regressive in an ecumenical age for whom Scripture is primary but whose available resources for theological interpretation are more encompassing than mere Scripture [Leroy T. Howe].

The resistance of German pastors reached its climax in the two synods of Barman and Dablem in 1934 to the membership of the Ecumenical Christian Council in Denmark marks the beginning of his career in the ecumenical circles.

If we live by the «shoulds» of life, then no progress will be made in ecumenical dialogue.

Thomas Finger is an independent scholar who is involved in ecumenical and interfaith work with the Mennonite Church U.S.A., Mennonite World Conference and Mennonite Central Committee.

He is trying, it may be suggested, to make room in the ecumenical tent for the weaker brothers and sisters of whom scripture tells us we should take special care.

In the later «60s those of us who had final administrative responsibility in ecumenical organizations lived from payday to payday.

It appeared as an article in the ecumenical review, Vol.

Another idea that contributed to Berkouwer's shift in ecumenical stance was the principle that we should not make judgments about Catholic councils like Trent and Vatican I without understanding the integral totality of Catholicism, because these statements were polemical and antithetical and in that sense historically conditioned.

Contrary to what some church leaders have assumed about educational results in the ecumenical setting, our students do not emerge as adherents of some homogenized set of lowest - common - denominator beliefs.

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.

Such a minister needs also to perceive the problems of pluralism, as well as its values — and all this is easier for one already educated in ecumenical encounter.

Should all students preparing for the ministry, then, be educated solely in ecumenical seminaries?

In the ecumenical discussions and experience, churches with their diverse confessions and traditions and in their various expressions as parishes, monastic communities, religious orders, etc., have learned to recognize each other as participants in the one worldwide missionary movement.

He goes on to say that even though obvious disagreements exist in the ecumenical family, «it is possible to work towards a comprehensive ecumenical theology.

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.

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.

[13] See for example the attempt by Paulos Mar Gregorios «Towards a Basic Document» in Ecumenical Review Vol.