Sentences with phrase «of ecclesial»

They seem to be trying too hard to balance ecclesial magisterium and subjective authority in order to avoid the («pre-Vatican II» again) ultramontanist «attempt to conjure certitude out of doubt by the assertion of an ecclesial authority» (pp. 43 and 38).

This view, set forth by St. Augustine and revived by the Protestant reformers in the sixteenth century, can lead to a kind of ecclesial docetism, but it also has ecumenical possibilities.

Though Luther criticized his church he would never be able to stomach the idea of just leaving church or not having any sort of ecclesial structure to operate from.

But the shadow accomplishments of evolving liberal polities in the face of ecclesial failure are just one part of the story of modernity from a religious perspective.

The congregation then abided the growth of ecclesial apparatus and the establishment of canon and dogma; it endured councils and conventicles; it persisted through reform, counter reform, and enlightenment.

• This transmission of the Gospel is a living act of ecclesial tradition» (GDC 78).

The hostility and stereotypes that drove chasms between these ethnic groups are to be relinquished in favor of ecclesial unity.

For some, that bridge led back to new chapters of old liberal theology, but for others it led to the repair of ecclesial division, and the renewal of theology in the university.

It doesn't remove from the Church her right to teach, correct and admonish the baptized faithful — including the use of ecclesial penalties when they're needed.

It is a false dichotomy, in my view, which has hampered the witness of ecclesial communities on either extreme.

It is beyond the scope of this article to trace the development of ecclesial roles in the sub-apostolic age.

Most serious of all, our authors share the regular inability of evangelicals to grapple with the necessary tangibility of ecclesial unity.

For Cobb, then, the idea of ecclesial vitality indicates intense passion or interest and also the retention of faith's centrality — Seek first the kingdom of God.»

That is why, from antiquity, important church decisions were reached at councils, the Pope and bishops acting together through consensus — the fundamental principle of ecclesial action.

Or to ask it differently, what is the relationship between Cobb's signs of genuine vitality (societal engagement, responsiveness to challenges, repentance for past wrongs) and sociological criteria of ecclesial vitality such as numerical growth and attendance?

What idea of ecclesial vitality does Cobb have in mind when he charges the mainline churches with lukewarmness?

Liberation theology's development has been driven not just by the genesis and clash of concepts, the back and forth of academic argument, but by the clash of ecclesial visions and superpowers, and the simple struggle to survive.

Unfortunately, the synod's discussions reveal that a counterfeit sense of the conscience seems to inform the view of some ecclesial leaders, who feel they must support decisions made «in conscience,» even when those decisions contravene revealed truth.

By an opaque concept of revelation, 1 mean that familiar amalgamation of three levels of language in one form of traditional teaching about revelation: first, the level of the confession of faith where the lex credendi is not separated from the lex orandi; second, the level of ecclesial dogma where a historic community interprets for itself and for others the understanding of faith specific to its tradition; and third, the body of doctrines imposed by the magisterium as the rule of orthodoxy.

Without the clergy, Augustine insisted, there was no possibility of ecclesial reconciliation (cf. Letter 228.8).

The sigh of the ecclesial dove is the voice of the faithful, and «the dove unbinds» (Sermon 295.2.2).

In the same paragraph he quotes his predecessor John Paul II with effusive approval: «All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion» (EG 27).

Furthermore the necessary healing of the ecclesial and of the human community is postponed.

Perhaps the most harmful transformation, though, has been the PCUSA's adoption of decision - making procedures that mimic American - style liberal democracy rather than expressing the character and quality of ecclesial community.

Such pneumatology underlies Augustine's broad vision of ecclesial reconciliation and led him to reject the Donatists» false notion of episcopal mediation.

On every matter, the pope is not only the last word (arguably a legitimate and necessary role) but also the first word (arguably a dreadful displacement of ecclesial functions).»

Thus for years there was a motley parade of ecclesial sycophants making their way to the country to pay homage to Fidel and condemn American policy.

I find Anthony DiStefano's eloquent description of ecclesial life very persuasive and have little to say in disagreement.

Proposition 11: New Evangelisation and the Prayerful Reading of Sacred Scripture... the divine word [should] «be ever more fully at the heart of every ecclesial activity» (Verbum Domini, 1).

Confronted with this curious circumstance of an admired theologian whose work stands in opposition to the faith of his professed ecclesial community, even the most respectful inquiry would have to conclude, however reluctantly, that something went gravely awry in Balthasar's execution of the task of ecclesial theologian.

Those of us who have been involved in designing and promoting various models for the process of sustained prophetic inquiry can testify to the general lack of interest of ecclesial bodies in such ministry: «social action» is by and large out, and, where it is a priority among church leaders, most of its practitioners are concerned with direct action, not action research.

Ker makes the point about the rise of ecclesial communities which have always existed in the Church — from the time of St Antony the Great to that of St Philip Neri's Oratory.

«Well beyond the monastic cloister, numerous faithful have benefited from his project,» wrote Pope John Paul II, «becoming aware that the unfolding of the «mystical seasons» of the liturgical year» can help them «to relive the different stages of the Mystery of Christ... It is by their participation in liturgical life in the heart of the ecclesial community that the faithful are to affirm their faith, because they are put in permanent contact with the sources of revelation and the whole of the Christian mystery.»

But for this to come about what is needed is to first remake the Christian fabric of the ecclesial community itself present in these countries and nations...»

This theology was «church dogmatics» - it had to do with the reiteration of the self - understanding of ecclesial existence.

Christians will always be cultural exiles insofar as Christian Tradition is not co-extensive with any single culture or any form of ecclesial existence and thus calls all forms of life into judgment in the light of Christ.

Since he is a Methodist and not a Roman Catholic or Orthodox Christian, he recognizes that this leaves him with some problems of ecclesial authority.

At that time, I had just finished a study of Ecclesial Base Communities (CEBs), and I understood their importance and that of the theology of liberation in the Catholic Church.

Each of these ecclesial traditions, among others, has enriched my life and calling to serve the Body of Christ.

To choose organized religion as a site of struggle for liberation presupposes a sense of ecclesial ownership as well as repentance of complicity with patriarchal religion.

As Malloy writes, in reflecting on the uniqueness of the Catholic Church «one can affirm both the essential fullness of the ecclesial reality of the Catholic Church and the concrete poverty and woundedness of her lived life, together with her practical need of the expressive ecclesial riches found outside her visible boundaries.»

A critique of the sort of theology that fits the cult of the great theologian must inevitably be a critique of the ecclesial life that produces the cult.

Again, this is not a matter of boasting or of ecclesial rivalry, which should have no place among followers of Christ.

'» Conversely, Cardinal Koch says, «the vision that I find today in the Protestant churches and ecclesial communities (is that) of the mutual recognition of all ecclesial communities as churches.»

Accordingly, it is deeply implicated in the character of our ecclesial communities.

This is the calling of every individual Christian and of the ecclesial community.

While such severe forms of ecclesial discipline are rare in Anabaptist or Catholic circles, and problematic when exercised (as in the case of the Catholic Church barring remarried persons from communion), they remain options that help define those communities.

And there is, in fact, very little evidence that champions of ecclesial pluralism have bent over backwards to insure that their opponents are given a fair hearing on occasions of public debate, nor are they conspicuously tolerant or open - minded when they happen themselves to be in positions of extra-ecclesial authority — as journal editors, perhaps, or as deans of theology faculties.

Now it takes little reflection to see that most major problems of ecclesial and political controversy have always been and will continue to be divergent and not convergent ones; accordingly, there is an especially vexing irony in the fact that those who want to find a «mainstream» position on the Big Issues are almost always those who are committed on other grounds to a pluralist or relativist stance in matters of public debate.

The Incarnate Word conscripts the tangibilities of ecclesial life, and even creation itself, to draw us into the divine life.