Sentences with phrase «of ecclesial communities»

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

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.

'» 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.

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...»

«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.»

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.

Not exact matches

Christ's Spirit uses these Churches and ecclesial communities as means of salvation

You claim it isn't the One that Jesus founded yet you fail to tell us which one of the 38000 ecclesial communities is the one.]

We respectfully submit the following considerations and conclusions to the ecclesial communities and transdenominational fellowships of which we are part, with the hope that they will be received and examined as possible contributions to our better understanding of one another and our greater unity in Christ's truth.

Ok, Iceman, which of the 30 - 40,000 ecclesial communities that call themselves Christian is Jesus» Church if you think it is not the Catholic Church?

Bonhoeffer's early and consistent resistance to the intrusion of Nazi ecclesial, political and military machinations is well known: his bold involvement in the Confessing Church, his directorship of the underground seminary community at Finkenwalde (from which time we have his book Life Together), his summons to costly discipleship, the increasing repression of the mid-1930s and his decision to return to Germany in 1939 (although he had the opportunity to become an exile in the United States).

not anyone from the Catholic Church or ecclesial communities can claim to be the Bride of Christ.

Jesus «gave up his Spirit» on the cross, which anticipates the gift of the Spirit to the «ecclesial community» in serving as the Lord served.

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.

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

Among the Orthodox, according to Catholic doctrine, there are not just ecclesial communities but «particular churches,» although they are, in the language of CDF, «wounded» by the lack of full communion with the ministry of Peter exercised by the bishop of Rome.)

As for saying that these other associations are ecclesial communities rather than churches in the full sense — as, for instance, the «particular churches» of Orthodoxy are churches — this should cause no hard feelings.

Non-Roman Catholic communities may possess some authentic ecclesial elements and be able to make fruitful use of them as channels of grace.»

In questioning the church's worldview, she drove the church back to the communal and ecclesial question that is fundamental to the church's staying the church: what sort of community would we have to be in order to be the sort of people who live by our convictions?

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and its Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

The ecclesial reality of the Church is intricately interwoven with its life as a moral community — it has to constantly test its authority to be the moral voice in the world against its ability to respond with courage and conviction to the voices of the excluded, the voices from the margins.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Moreover, Vatican II teaches that the separated churches and ecclesial communities «derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church.»

Pope Francis's ecclesial mandate in the Catholic communion and his role in the world are clear; Patriarch Kirill represents just part of a global Orthodox community struggling to establish unity.

He says about «the various Protestant denominations and ecclesial communities» that «their churches are viewed as human constructs of voluntary association.»

Our own time is rightly understood as a time of the martyrs, and it is a most encouraging development that Christians today increasingly recognize and revere those members of the several ecclesial communities who, in the century past and still now, offer the ultimate witness to the lordship of Christ.

After the late Council there did take place in the centres of higher learning in the Church this wholesale jettisoning of the traditional wisdom of the Church, and I am bound to say that the undue subordination of all things to Ecumenism helped the process on, for the theology of the non-Catholic ecclesial communities has long been enervated by the same rationalist principles.

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.

[3] This doctrine was later given pride of place in the Lutheran ecclesial communities for Luther himself said that it was the «articulus stantis et cadentis ecclesiae» (article by which the Church stands or falls).

The aim was consciously ecumenical, following the directive laid down by Pope John XXIII for the Church to make clear its teachings in those essential matters so as to make itself more understandable to the separated Churches of the Orthodox and the ecclesial communities of the Reformation.

• From its beginnings in 1992, Evangelicals and Catholics Together (ECT) has been very deliberately an unofficial project composed of a continuing working group of participants who speak from and to their several ecclesial communities.

(45) And again: «it is not that beyond the boundaries of the Catholic community there is an ecclesial vacuum.»

The United Church of Canada, one third of it Presbyterian at its inauguration in 1925, at its 32nd General Council in l988, after much study and years of hot debate, made the kind of decision in the face of this issue that ought at least to be considered by other ecclesial communities facing it.

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

Rather, the Lord Jesus is to gaze upon the faith of the entire ecclesial community.

Defying the different ecclesial tastes of the 1970s, George W. Webber also published Today's Church: A Community of Exiles and Pilgrims (Nashville: Abingdon Press, 1979), which advocates a style of transience more radical than the one proposed in his earlier works.

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.

Ecclesial imagination is most likely to emerge when pastoral leaders possessed of rich pastoral imaginations make it their primary task to guide and resource communities in embracing this kind of life.

Lernoux is concerned that such a pattern may undermine the most promising developments of 20th - century Catholicism, especially the base ecclesial communities of Latin America.

Pastoral imagination is a gift that is given by God in and through communities of faith possessed of deep, rich ecclesial imaginations.

That I went to Yale in the mid - «60s is, I suspect, the reason I am subject to so many influences from so many different ecclesial communities, and so useful to such a wide range of groups.

The whole world may come to participate more or less imperfectly in the universal mission of Christ and the Church: the Eastern Orthodox churches, Protestant ecclesial communities, the Jewish people, Islamic monotheism, the great world religious traditions that are not always explicitly monotheistic, and even secularists through the workings of the moral conscience by which human beings are led to seek the true and the good.

The experience of Christian ecclesial communities that have adopted similar strategies in the past two centuries strongly suggests that those which compromised their Christian identity in one generation held little interest for subsequent generations.

Baptism involves being part of the community of faith: «The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at baptism.»

Any teaching that reflects a high level of representation in the ecclesial community possesses authority.

Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours.

(p. 27 and cf. p67) It is not clear whether, in the dialectic between subject and «community with ecclesial character», when say papal teaching does not «speak to me», there is a place for Vatican II's call for the human subject to offer a «religious assent... of mind and will... according to (the Pope's) manifest mind and will» (Lumen Gentium, 25).