Sentences with phrase «on wcc»

Reviewing the photos on WCC's facebook page, we see another Corvette Stingray with a Cyber Gray exterior and the Kalahari interior which is referred to as the «Continental Tires Corvette Stingray» undergoing the WCC treatment.

Some younger - generation ecumenists who around 1964 came up with a critical book on the WCC called United at Mid-Career felt his wrath.

The newspapers that reported on the WCC meeting were also discussing «Islam Hadhari» (roughly translated as «civilizational Islam»), the phrase the government has given to its vision of a modernized faith.

On the WCC and Communist - controlled churches, National Christian Reporter, December 21, 1990.

(2) Later on WCC's Central Committee meeting 1997 approved a document called «Towards Common Witness» where proselytism is considered a «scandal and counterwitness».

This clearly troubled the official Vatican retinue of observers, and cast a shadow on WCC - Catholic dialogue.

Not exact matches

WCC can help craft the company's financial strategy in raising follow - on capital, and assist with customer acquisition and alliance building.

For example, the China Christian Council, successor to the official Three - Self Movement, was welcomed as a member of the WCC without any reference to continued restrictions on Chinese Catholics and other non-recognized churches.

Given the decline in the WCC of funds, members, and resources, and the concomitant need to cut staff and programs, the bureaucratic approach — which emphasizes organic (structural) cohesion while insisting on an open - ended dogmatic pluralism — can hardly compete with a catholic, Christocentric faith that is yet flexible and diverse regarding forms.

Has this created another situation in which the WCC will refuse to speak forcibly on behalf of persecuted Christians because of the membership of government - approved church leaders from a Communist country?

After vigorous debate, participants issued statements condemning the Gulf war, passed on others to the WCC Central Committee calling for sweeping changes in South Africa, the Baltic states, and other hot spots, and embraced the WCC's own «new world order» scheme.

I was relieved to read the WCC «Statement on Ukraine Ceasefire Agreement,» which announced that a high - profile delegation of the council would visit Ukraine.

It is now getting to be time, however, to recognize that it is not only possible, but philosophically desirable, to philosophize in the Whiteheadian mode without falling back on the notion of God» (WCC 379).

They were brought into sharp contrast by the two «world evangelism» conferences sponsored just a few weeks apart in 1980: the meeting of the WCC Commission on World Mission and Evangelism in Melbourne in May, with the theme, «Your Kingdom Come,» and the Consultation on World Evangelization, sponsored by the Lausanne Committee, in Pattaya, Thailand, in June, with the theme «How Shall They Hear?»

After the Vancouver General Assembly in 1983, the dialogue program of the WCC, led by the Sri Lankan Methodist theologian S. Wesley Ariarajah, began to address head - on some of these difficult questions.

The questions addressed at Baar had been explicitly framed by a major ecumenical consultation in Chiang Mai, Thailand, in 1977, the same consultation that developed the WCC's Guidelines on Dialogue (1979)

A course on the ecumenical movement may discuss the positions the WCC has taken on green issues.

The contextualization of which this essay speaks is quite different from that in vogue in WCC circles and occasionally on the fringes of evangelical thought.

WCC World Consultation on Koinonia: Sharing Life in a World Communitl.

It is this insistence which is often lost in WCC discussions on contextualization.

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.

[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.»

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.

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:

At the mid-point of the Decade, the WCC initiated a project of ecumenical Team Visits - Living Letters - to every member church, for the first time in its history on a single major ecumenical theme.

From the Bali Declaration, Asian Regional Meeting on Violence Against Women held in Bali, Indonesia, organized by WCC, the Christian Conference of Asia and the Asian Women's Human Rights Commission, 1 - 6 August 1993.

The WCC Commission on Faith and Order, meeting at Bristol, England, in i967, said: «In working toward the time when the churches, in spite of their existing differences, could accept each other in eucharistic fellowship, the ecumenical movement also works toward the time when a true Ecumenical Council can become an event.»

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.

Bangkok Assembly 1973: Minutes and Report of the Assembly of Commissions on World Mission and Evangelism, Geneva, WCC, 1973, pp. 88 - 90.

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.

About this Thomas wrote later, «In a speech on evangelism given by the British evangelical, John Stott, he criticized me for seeing too much convergence in the theologies of evangelism of the Lausanne Conference 1974, the Roman Catholic Bishops» Synod 1974, and the WCC Bangkok Consultation 1973.

On the other hand, evangelicals question whether the WCC has a heartfelt commitment to worldwide evangelism.

is to understand why the evangelicals could have come to the view that their own emphases were more likely to be conserved and stated with a more positively biblical note on such matters as proclamation and witness by the Roman Catholic Church than by the WCC».16

The Holy Synod of the Russian Orthodox Church has felt sometimes the WCC has not placed its thinking on the social content of salvation solidly within the perspective of the ultimate goal of salvation... the eternal life in God, «with the result that appropriation of eternal life is made to depend on social conditions rather than social conditions on the appropriation of eternal life»; and the Ecumenical Patriarchate has warned us that in «turning towards the anguish of the man today», the WCC must not forget the basic truth that man sees himself as hungering for an answer to a basic question over and beyond his acute interest in the most vital socio - political problems of the day.»

Through my intensive interaction with faith and theology in the WCC as much as through my studies on Leonardo Boff in Brazil, Raimon Panikkar in India, I have come to the conclusion that it is, indeed, confidence that is the condition for ecumenical dialogue and agreement.

An instrument for an ecumenical reflection on hermeneutics (Faith and Order Paper No. 182, Geneva: WCC 1998).

On the Way to Fuller Koinonia: Official Report of the Fifth World Conference on Faith and Order, edited by Thomas F. Best and Günther Gassmann, (Faith and Order Paper No. 166, Geneva: WCC 1994), esOn the Way to Fuller Koinonia: Official Report of the Fifth World Conference on Faith and Order, edited by Thomas F. Best and Günther Gassmann, (Faith and Order Paper No. 166, Geneva: WCC 1994), eson Faith and Order, edited by Thomas F. Best and Günther Gassmann, (Faith and Order Paper No. 166, Geneva: WCC 1994), esp.

At Nairobi the WCC not only included this matter on the agenda again, but in putting emphasis on «ministry to and with» fostered a far more accurate theological understanding of that ministry and placed it squarely at the heart of the gospel.

Thomas Wieser (New York: United States Conference for the World Council of Churches, 1966); World Council of Churches, Concept, newsletter published by the Department on Studies in Evangelism, WCC; World Council of Churches, The New Delhi Report: The Third Assembly of the World Council of Churches, 1961 (London: SCM Press, 1962), 189 - 91; World Council of Churches, New Delhi to Uppsala: Report of the Central Committee to the Fourth Assembly of the World Council of Churches (Geneva: WCC, 1968), 66 - 70; World Council of Churches, The Uppsala Report: Official Report of the Fourth Assembly of the World Council of Churches, Uppsala, July 4 - 20, 1968 (Geneva: WCC, 1968), 33f.

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».

[28] See Confessing the One Faith: An Ecumenical Explication of the Apostolic Faith as it is Confessed in the Nicene - Constantinopolitan Creed (381) New Revised Version, Faith and Order Paper No. 153 (Geneva: WCC Publications, 1991), where in commenting on the creedal article «One baptism for the forgiveness of sins,» it is pointed out that «A substantial challenge is made to this confession by the fact that in contrast to the one baptism enunciated in the Creed many Churches, while officially recognizing each other's baptism, still can not join together in the celebration of baptism.

[30] In Emilio Castro, comp., To the Wind of God's Spirit: Reflections on the Canberra Theme (Geneva: WCC Publications, 1990), p. 98.

20 Konrad Raiser, «Report of the General Secretary,» in Diane Kessler, ed., Together on the Way: Official Report of the Eighth Assembly of the World Council of Churches (Geneva: WCC Publications, 1999), p. 87.

[26] The Sixth Forum on Bilateral Dialogues held in October 1994, in its Report: International Bilateral Dialogues, 1992 - 1994 (Faith and Order Paper No. 168)(Geneva: WCC Publications, 1995), observed that where openness to reception and renewal exits, significant changes in the life and mission of the church occur through, among other things, «contact in theological formation with the broader heritage of the church through the ages.

[31] Found in Michael Kinnamon, ed., Signs of the Spirit (Geneva: WCC Publications, 1991), pp. 172 - 174, and reprinted in the preparatory discussion paper for the Fifth World Conference on Faith and Order, held at Santiago de Compostela in 1993, Towards Koinonia in Faith, Life and Witness: A Discussion Paper (Geneva: WCC Publications, 1993), pp. 11 - 13.

Three of the high - water marks of 20th - century ecumenism reflect this dominance: the WCC's New Delhi statement on «the unity we seek» (1961), Vatican II's Unitatis redintegratio (Decree on Ecumenism, 1964) and the WCC's Faith and Order document Baptism, Eucharist, and Ministry, which, though not given its finishing touches until just before its publication in 1982, reflects in its substance agreements that had been reached a decade or more earlier.

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

The year 1982, Pannenberg believes, could be a crucial one for the WCC, and especially the Commission on Faith and Order.

If the WCC operates on that basis, then it will become the enemy both of theology and of the theological potential of churches in the poor countries.»

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.