Sentences with phrase «with wcc»

The kitchen is equipped with WCC Custom Cabinets, Turkish marble from Atlanta Kitchens and shiplap siding to evoke the cheerful aesthetic of a French pâtisserie.

Parents discuss behavioral and developmental issues during well - visits with this Healthy Steps developmental specialist, either concomitantly or separately from the physician visit.29 In a prospective controlled study of this program, participating families discussed more anticipatory guidance topics, were more likely to have a developmental assessment, and were more likely to comply with WCC visits and immunization schedules.10, 30 Program costs, however, have limited its ability to be widely adopted.31

Stay up to date with WCC programs, people, and of course, our great service dogs by reading our newsletter.

To do this, contact Wholesale Capital Corporation at [phone] and ask to speak with a WCC loan officer.

Call us at [phone] to speak with a WCC loan officer who can explain the finer details of the VA loan program to you.

After Tuesday's full bracket and rundown, I'll take a look at today's bubble schedule, which closes with the WCC final.

The Alliance defers to the World Council of Churches in certain areas, for example, in refugee and emergency service and in interfaith dialogue; in these areas it cooperates with the WCC and has no ongoing or comprehensive programs of its own.

That is no doubt one of the reasons why we see a growing disillusionment with the WCC.

[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.

Exxon said if it decides to go ahead with the WCC LNG project, construction will start in two years and the plant expected to be in operation by 2024.

Not exact matches

A: Once WCC members have identified the amounts they wish to invest in an opportunity, a WCC member will negotiate the term sheet with the entrepreneur.

The due diligence team will report its findings to WCC members along with a recommendation.

WCC launched in 2008 with 33 founding investors committed to investing in women - led ventures in the Midwest.

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

Also, neither WCC nor its members pay finder's fees of any kind to any person or entity in any way connected with investments made by its members.

To participate in the WCC ICO, you can pay with the following currencies: Bitcoin (BTC), Ethereum (ETH), Litecoin (LTC), Ripple (XRP), QTUM, Ethereum Classic (ETC).

«The earth is crying out» according to a WCC pre-Assembly document, and we therefore must explore what is wrong with our theology of creation.

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.

The ambiguity regarding the nature of the gospel in the WCC — in contrast to its elaborate world order visions — could not be in starker relief to the clarity and assurance (without smugness and with much charity and mercy) of those missionaries and national Christians I visited in Singapore.

Then the WCC sent a message of solidarity with the Dutch churches.

♦ I saw the student with the shirt in the WCC student - run coffee shop, The Crux.

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?»

I traced in my panel with Tom Regan what might be called the «greening of the WCC.»

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

This is clearly seen in the most important documents that have come out this century, beginning with the World Missionary Conference in Edinburgh (1 91 0) right up to the most recent conference organised by the WCC (San Antonio, 1989).

He added that the WCC had worked only with churches, never with Communist regimes.

A journalist recently noted that the Vatican comes out of Eastern Europe's Revolution of 1989 looking considerably better than the WCC, which had worked so closely over the years with sundry Communist regimes.

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:

Such an approach is also compatible with, and parallel to, the «conciliar fellowship» goal being worked out in the WCC's Faith and Order Commission.

Other criticisms of the WOO come from those who uphold a separation of church and state, whereas a fourth group is utopian and regards the WCC as too ready to compromise with political powers.

Recalling the vision behind the act of integration of the International Missionary Council and the World Council of Churches, and the commitment made in New Delhi, Arias said «we have not always been faithful to our recognized calling; we have not always given priority to what ought to be our priorities; we have not always been worthy of our predecessors from Edinburgh 1910 to Mexico 1963; and we have not always fulfilled the hopes which gave rise to the WCC and its merging with the IMC».

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.

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.»

In answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for life.

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.

The New Delhi WCC Assembly (1961) rightly observed about culture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other traditions.

A consultation convened by the WCC in cooperation with the Innere Mission of East Germany's evangelical churches issued this statement: «We affirm the continuing need for institutions in which the most severely disabled experience help, protection and care, even while at the same time we call for the integration of the disabled and the able - bodied within the local congregation.»

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.

[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.»

[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.

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.

For an indication of other ecumenical endeavours which dealt with the issue of baptism see Günther Gassmann, ed., Documentary History of Faith and Order 1963 - 1993, Faith and Order Paper No. 159 (Geneva: WCC Publications, 1993), p. 23.

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

Why does Pannenberg care so much about the WCC at a time when many others have consigned it — along with world federalism and other nice ideas — to the dustbin of history?

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

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.

All this also requires encounter and dialogue with other religions in the region that aim at discovering through their respective heritages, a common ethical ground for the basis of a new society» (Human Rights: a Global Ecumenical Agenda, WCC 1993 p. 44).

It was this same period when, in 1961, AG minister David J. du Plessis was asked to cease his developing ministries among churches aligned with the NCC and WCC — no doubt an embarrassment to the NAE at a time when du Plessis» denominational chief executive was serving as the NAE's elected head.