Sentences with phrase «of wcc»

The kitchen welcomes streams of natural light that illuminate the sleek cabinets constructed by Mike Whitbeck of WCC Custom Cabinets.

Lastly, there's the Cadenza Obsidian, also courtesy of WCC.

We must find ways to keep public education affordable and a tuition increase would hurt far too many of WCC's students.»

In spite of the finding that participants in this study take a positive view of WCC and the potential for MLUs [4, 28].

To explore potentially common and unique manifestations of WCC, two geographically distinct maternity units were chosen from which to access the stakeholder groups.

Gonzaga: The gold standard of the WCC had no problems on Tuesday night, taking down BYU, 74 - 54, in the championship game.

But seconds later, with 13:34 remaining in the first half of Loyola's game against Portland in the semifinals of the WCC tournament late Sunday afternoon in Los Angeles, Gathers, a 6» 7», 210 - pound senior, collapsed near midcourt.

Rationale: Gonzaga have been the top team out of the WCC for years.

That defeat handed control of the WCC race to Gonzaga, which is now a game up on the Gaels.

The first General Secretary, Willem Visser» t Hooft, as well as many early leaders of the WCC, such as Hendrik Kraemer and Madeleine Barot, were Reformed.

I remember with a bit of awe an experience of a small town in the West where all the churches together undertook a study of the WCC document Baptisni, Eucharist, and Ministiy (1982).

The number of official ecumenical bodies has multiplied, so that a given church may be a member of the WCC, its own international confessional body, a regional confessional body, a regional council of churches, and a national council of churches.

The recognition that the WCC should develop structures to work not only with its member churches but also with the Christian world communions and other Christian communities outside its membership is embodied in a preliminary study document discussed in September at the WCC Central Committee meeting as part of its envisioning of the future of the WCC.

(19) This proposal is quite a new departure, since it involves the church world communions, families of churches rather than the individual churches that are members of the WCC.

Hoekendijk challenged the member bodies of the WCC to abandon both the traditional form of church and the traditional approach to missions.

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.

He was a president of the WCC from 1961 to 1968.

«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.»

In the projections of «joint work» with the World Council of Churches (WCC) which has begun to be set up, another Consultation is scheduled, perhaps wider in participation and scope than this one, to be held in New Delhi in September, in connection with the celebration of the «jubilee» of the founding of the WCC.

I am tempted to refer to it as «the great new fact of our time», the words that, some of you might recall, William Temple used to refer to the birth of the WCC in 1948.

The members of the WCC group will come from many countries and view the world more from the perspective of the periphery than from the center.

In 1968, at Uppsala — in a time of great social, political and theological confusion — a commission was authorized to work on a reform of WCC structures.

But the fact remains that it is in conflict with the constituting purpose of the WCC.»

Abrecht (1984) is one of many ecumenical leaders who judge that no ecumenically organized reflection on theology and social ethics has matched the quality and thoroughness of the 1937 meeting of the WCC on «Church Community and State in Relation to the Economic Order» and its report of that title.

Justice and Service, including CCPD, is not just fulfilling expensive functions; it increasingly is setting the programmatic and even the theological directions of WCC.

«If you asked me what is the most important thing that can happen between now and Vancouver, my answer would be that the member churches have to realize that the future of the WCC, and to a large extent of the ecumenical movement, is at stake.

He suggested that the structure and constitution of the WCC are no longer in agreement.

Can anyone say that we have achieved the constitutional goal of the WCC and now it is time to go on to other things?

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.

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.

[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.»

The churches of the WCC are on a pilgrimage towards unity under the missionary vision of John 17:21, «that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me».

These were being formed by the opening up towards the world and the recognition of the saeculum, as promoted especially by the Second Vatican Council (1962 - 1965) and the Fourth Assembly of the WCC in Uppsala (1968).

(The New Delhi Report - The Third Assembly of the WCC, London, SCM, 1962, p. 98)

«Message of Patriarch Pimen of Moscow and all Russia and the Holy Synod of the Russian Orthodox Church to the Central Committee of the WCC», IRM, no. 249, January 1974, pp. 125 - 129.

In part this is inevitable given the varied make up of the WCC.

It is probable that few members of local congregations feel involved in the life of the WCC.

In his address to the New Delhi Assembly of the WCC in 1961, Thomas spoke of Christ being present in the world of today engaged in a continuous dialogue with the peoples and nations.

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).

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.

In August 1973, Patriarch Pimen of Moscow and the Holy Synod of the Russian Orthodox Church wrote a letter to the Central Committee of the WCC, drawing the attention of the Committee to the statement of the Bangkok Conference on salvation.

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

The press and other public media took a much closer interest in, and in a few years convey to the public quite a new image of WCC.

Finally, Stanley I. Samartha of India, who is director of the WCC's program on Dialogue with People of Living Faiths and Ideologies, sums up the new attitude toward other religions by asserting:

The influence of Orthodox mission theology was felt significantly on understanding mission as witness especially after the New Delhi Assembly of the WCC in 1961.

[43] Significantly, when the IMC merged with the WCC in the New Delhi Assembly (1961) of the WCC, the new Division / Commission on Mission and Evangelism came to be called «Division / Commission on World Mission and Evangelism.»

[25] In the New Delhi Assembly of the WCC (1961) where the IMC merged with the WCC, the Council chose «Witness», «Service» and «Unity» as the key concepts and primary concern of the ecumenical movement.

Significantly, these same philosophical commitments have even been very much in evidence in statements of the WCC's past three assemblies.

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.

Dr. Emil Castro, general secretary of the WCC, responded that his organization «is not in a beauty contest with the Vatican.»