Sentences with phrase «within ecumenical»

However, the different understandings of the Kingdom created tensions within the ecumenical movement.

It is precisely a deeper conversion to the truth that resides within the ecumenical movement at its best, which is to say that we begin to perceive the whole Christ within the communion of the saints.

Both visions protest the neglect of unitive ecumenism, but one does so from within the ecumenical establishment and aims to retrieve emphases that have been lost, while the other originates outside ecumenical and denominational structures and is open to the possibility that new organizational forms may be needed either in whole or in part.

Although this paper has been concerned with tracing the issue regarding infant and believer's baptism within the ecumenical movement, other important points regarding baptism in the Indian context can not be brushed aside.

As an example from within the ecumenical movement, the Orthodox position on the interrelationship between the Spirit and Baptism can be quoted from an article entitled «Orthodox Reflections on the Assembly Theme,» where it is affirmed that

Within the ecumenical context of the worldwide church, however, counterquestions have arisen.

Both of these factors also awakened a new interest in reception within the ecumenical movement.

This chapter briefly traces the history of the recognition of the inseparability of unity and mission within the ecumenical movement.

The Evangelicals who spoke of sin in personal rather than in structural terms, and put great stress on personal conversions and growth in holiness, were very much upset by this new emphasis within the ecumenical movement on mission as humanization.

For Thomas, these meetings and consultations are to be considered as conversations and encounters within the ecumenical movement.

Such an admission holds within it an ecumenical method whereby Protestant sources prompted the Catholic Church to return to her own traditions to find further insights into dogmatic issues.

The sense of loss within the ecumenical world at the news of his death went beyond personal grief.

There were conflicts and Controversies between different groups within the ecumenical movement as well as outside of it.

Not exact matches

Moscow realizes that the gathering of the Council specifically in Istanbul has an important symbolic significance for the authority of the Ecumenical Patriarch, since six out of the seven Ecumenical Councils (with the exception of the Council of Ephesus) have taken place in Constantinople or its environs (Chalcedon is presently Kadiköy, a district of Istanbul, and Nicaea, modern Iznik, is within a short ride from the capital).

In particular, the movement of some LWF churches to break with the Church's historic understanding of Scripture and natural law by blessing same - sex marriages and ordaining homosexual ministers has led to division within the Lutheran World Federation and strained relations with ecumenical partners.

It also places it in continuity with the experiences of the early church, and within the continuing narrative of the development of Christian thought — as people have struggled to make sense of and articulate their lived experience of God — which produced the great ecumenical creeds (with their clear progression of understanding about God, Christ and the Holy Spirit)- and which continues on today.

Since my early days as assistant at my teacher Edmund Schlink's Ecumenical Institute at Heidelberg and afterward during many years of regular ecumenical discussions, especially with Roman Catholic theologians, I became increasingly aware that Christian theology today should not limit itself to some narrowly defined confessional loyalty inherited from the past but should help to build the foundations of a reunited, if to some degree pluralistic, Christian church that should become more and more visible within the foreseeabEcumenical Institute at Heidelberg and afterward during many years of regular ecumenical discussions, especially with Roman Catholic theologians, I became increasingly aware that Christian theology today should not limit itself to some narrowly defined confessional loyalty inherited from the past but should help to build the foundations of a reunited, if to some degree pluralistic, Christian church that should become more and more visible within the foreseeabecumenical discussions, especially with Roman Catholic theologians, I became increasingly aware that Christian theology today should not limit itself to some narrowly defined confessional loyalty inherited from the past but should help to build the foundations of a reunited, if to some degree pluralistic, Christian church that should become more and more visible within the foreseeable future.

Although in 1483 the city fell to the Muslim Turks, it remains the seat of the Ecumenical Patriarch of Constantinople who has a primacy of honor within the Orthodox churches.

The trip was another indicator that some circles within Eastern Orthodoxy are now interested not only in greater pan-Orthodox unity, but in ecumenical and interfaith dialogue as well.

These men and women were invited to grapple with a massive, urgent issue currently confronting the whole Christian community and contemporary culture — in an ecumenical spirit of worship and dialogue, within an atmosphere of the warm hospitality of a great Christian university.

At the very time when ecumenical Protestants are drawing closer to Roman Catholics, the rift within Protestantism is growing wider.

A strong impulse toward ecumenical unity emanates from the personal and spiritual writings of this self - described «maverick Baptist working for the United Methodists» in search of «catholic» reality within the «basic unity of... the church as the Body of Christ» («Church History Is My Vocation.»

Finally, ecumenical theology displays little awareness of the ideological doubleagent within us — O'Donovan's «disproportion» or Lifton's «totalism» that bewitches our brave efforts to be responsible.

The goal of a council that is representative of the whole Christian church remains a focal point of ecumenical vision, although no one knows whether such an event is possible within the lifetimes of those now seeking Christian unity.

The only point of remaining Lutheran in an ecumenical age is if one believes that Lutheranism has something of continuing value to offer within the one, holy, catholic, and apostolic Church.

She is active within the Association of Catholic Women, chairs an ecumenical Christian group running a nationwide Schools Bible Project, and was appointed a Dame of St Gregory by Pope Benedict XVI.

It was undone by mainline Protestantism's present indifference to and distraction from the whole matter, by evangelicalism's unconcern about separation at the Lord's table, and by deliberate obstruction from within the established ecumenical apparatus.

The main ecumenical discussion on the relationship between mission and unity took place within the context of the integration of the two bodies.

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.»

However, the focus has been mainly on biblical hermeneutics and on a hermeneutics of tradition.3 It is only in more recent times that the term «ecumenical hermeneutics» has come into use, implying understanding and agreement between the churches within the oikoumene.

In addition to the lack of coordination among the bilateral and multilateral dialogues and to the problem of achieving, within the Churches, a binding reception of the results of dialogue, Raiser mentions one reason in particular that makes this reception of the results of dialogue difficult: «The paths thus far traveled «in the ecumenical movement have taken the separated Churches as their starting point and sought to overcome the division by convergence and formal agreement.»

No serious participant in the ecumenical movement can mistake the judging and purging power of agape as it moves within the centuries - old forms and symbols which have guided Christian devotion and have become infused with the very human loves of the familiar and the satisfying.22

A closer reflection on reception as an important occurrence in the life of the Church began with the Second Vatican Council, both within the Roman Catholic Church and in the ecumenical movement.

Within a local area, numbers of churches will tacitly accept an ecumenical answer by simply pointing out that «signing» for the deaf is carried on at one or more specific churches in the city, and deaf members in a church where such signing is not practiced are in effect invited to the church where it is, even though that church may be of another denomination.

The present ecumenical movement, and here we include the meeting of Christians and Jews, and the meeting of the Christian community with other religious communities, has an authentic element of charity within it.

Hopeful of securing a broad ecumenical base of support, the Los Angeles Council of Churches was approached, but the needed funding was unavailable, so it was decided to underwrite the support within the American Baptist structure.

Ecumenical consultation would recognize that no denomination is an independent operator; each shapes faith and life within the one, holy, catholic, and apostolic church.

«51 Spare pastoral speech is compared to the pomegranate which has many seeds, all of which are ordered within a firmly formed outer rind — symbolic to Gregory of the unity of ecumenical faith (Exod.

... The need to recover baptismal unity is at the heart of the ecumenical task as it is central for the realization of genuine partnership within the Christian communities.

Küng hopes that his ecumenical theology will continue to be a viable alternative to Rome even within the Catholic tradition, thus demonstrating that the life and spirit of the church are broader than the official posture of the hierarchy.

He quotes the findings of an ecumenical consultation in Switzerland to say that Christians «should consider religious plurality to be within God's purpose» and discuses Buddhist and Judaic models.

Indeed, would not Kinnamon betray his duty to the largely liberal mainstream traditions that have nourished him in the faith and to which ecumenism is heavily indebted if he did not seek to correct what he sees as their ecumenical failures from within?

The ecumenical movement fails when it attempts to unify our diversity; rather, it ought to foster and encourage the kind of conversation found within our common Bible.

Within the last hundred years the rise of the ecumenical movement has brought new hope to many, and much that it seeks to do deserves the fullest support.

There would be questions of systematic theology, for example those concerning the nature of justification, the validity, and knowledge, of the natural law within Christian morality, the possibility and recognition of an individual call coming directly from God to the conscience in a concrete situation, and the question of the relation of such: a call to universal moral principles, as well as many other questions with which the ecumenical dialogue will have to concern itself.

The Vatican II document on the «Pastoral Constitution of the Church in the Modern World» has been of crucial significance in the ecumenical approach of a positive character to the redefinition of the forces and values of secular culture within the context of Christian faith and ethics, themselves renewed in the modern context.

Among them were pantheism and the positions that human reason is the sole arbiter of truth and falsehood and good and evil; that Christian faith contradicts reason; that Christ is a myth; that philosophy must be treated without reference to supernatural revelation; that every man is free to embrace the religion which, guided by the light of reason, he believes to be true; that Protestantism is another form of the Christian religion in which it is possible to be as pleasing to God as in the Catholic Church; that the civil power can determine the limits within which the Catholic Church may exercise authority; that Roman Pontiffs and Ecumenical Councils have erred in defining matters of faith and morals; that the Church does not have direct or indirect temporal power or the right to invoke force; that in a conflict between Church and State the civil law should prevail; that the civil power has the right to appoint and depose bishops; that the entire direction of public schools in which the youth of Christian states are educated must be by the civil power; that the Church should be separated from the State and the State from the Church; that moral laws do not need divine sanction; that it is permissible to rebel against legitimate princes; that a civil contract may among Christians constitute true marriage; that the Catholic religion should no longer be the religion of the State to the exclusion of all other forms of worship; and «that the Roman Pontiff can and should reconcile himself to and agree with progress, liberalism and modern civilization.»

An ecumenical consultation in Switzerland (1982) suggested that perhaps we should consider religious plurality to be within God's purpose.

In that radical commitment to real dialogue across theological and creedal divides, he was faithful to the teaching of two of his masters: Arthur Carl Piepkorn, who helped plant the seed of Richard's ecumenical work by teaching him to think of Lutheranism as a reform movement within the one, holy, catholic, and apostolic Church of Christ; and Abraham Joshua Heschel, who inspired Richard to enter into the divinely mandated entanglement of Jews and Christians of which St. Paul wrote to the Romans.

The ecumenical question that must be explored further is whether within the development of doctrine there can be a genuine reformation (and not a mere reformulation) of doctrine.