Thematische Bibliographien / American Committee for the World Council of Churches

Auswahl der wissenschaftlichen Literatur zum Thema „American Committee for the World Council of Churches“

Autor: Grafiati

Veröffentlicht am 27. Juli 2024

Zuletzt aktualisiert am 30. Juli 2024

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Zeitschriftenartikel zum Thema "American Committee for the World Council of Churches"

Black, C. Clifton. „In Memoriam: Paul S. Minear“. Horizons in Biblical Theology 29, Nr. 1 (2007): 57–60. http://dx.doi.org/10.1163/187122007x198482.

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AbstractPaul S. Minear was one of the pre-eminent American biblical scholars of the 20th century. He died just after his 101st birthday in February 2007. Minear retired as a professor in 1971 from Yale University Divinity School. He was a prolific author and a member of the Faith and Order Commission of the World Council of Churches; President of Studiorum Novi Testamenti Societas (1964-65); President of The American Theological Society (1965-66); and member of the committee that produced the New Revised Standard Version (1967-88). The summary of his life and commitments introduces his last article, written at the age of 100. It is followed by a comprehensive bibliography of his books and published articles compiled by Laura Sweat.

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Strom, Sharon Hartman. „Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood“. California History 95, Nr. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.

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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspect of public life, the Los Angeles Times, the City Council, and the Protestant churches combined in an effort to squash these challenges to orthodoxy. In profiling two prominent Spiritualists, African American George W. Shields and white midwesterner Cynthia Lisetta Vose, this article illustrates the wide ranging civil and religious engagement of two committed Spiritualists. By the end of the 1920s, the fragmentation of Los Angeles neighborhoods and the growing racism of the city had nearly destroyed what had been a vigorous religion and a thriving commitment to progressive reform. Segregated white women's clubs and Freemasonry organizations turned the worship of California into a replacement for older forms of religious practice and civic engagement.

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Bencke, Romi Márcia. „Christian Witness in a Multi-Religious World: Brazil and its Pulsating Plurality“. Transformation: An International Journal of Holistic Mission Studies 36, Nr. 1 (Januar 2019): 29–35. http://dx.doi.org/10.1177/0265378819831849.

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This article traces the efforts of the National Council of Churches in Brazil to endorse the document ‘Christian witness in a multi-religious world’ and to implement its recommendations in the practice of churches in Brazil. The reception of the document is placed into the historical development of the ecumenical movement in Brazil since an important conference in 1962 in Recife, Brazil, and the impact the Second Vatican Council had in the Latin American country. The focus is then on how the religious plurality in the country started to be perceived. Three examples follow showing how fundamentalist Christian groups oppose other religious expressions in the country and how the churches united in the council are challenged by the spirit of witnessing in respect to embrace pluralism.

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McGeoch, Graham. „The Church and the churches: ecclesiological reflections at the 11th Assembly of the World Council of Churches“. Caminhos de Diálogo 10, Nr. 17 (17.11.2022): 234–46. http://dx.doi.org/10.7213/cd.a10n17p234-246.

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The World Council of Churches (WCC) is a fellowship of churches. However, membership of the fellowship of churches does not imply (tacitly or otherwise) ecclesiological recognition of other member churches. This “ecclesiological tension” has been addressed in a number of ways through the years by the WCC, most notably through the work of the Special Commission on Orthodox Participation in the WCC. Since the 9th assembly in Porto Alegre (2006), ecclesiological matters have appeared in assembly statements, and more substantially in the working agenda of Faith and Order. The convergence document, The Church: towards a common vision was received by the WCC Central Committee and sent to the member churches for discussion and response in 2013. The responses were presented and discussed at the 11th assembly in Karlsuhe (2022). This article offers a personal reflection on the eccelsiology and the WCC.

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Schilling, Annegreth. „Between context and conflict: the ‘boom’ of Latin American Protestantism in the ecumenical movement (1955–75)“. Journal of Global History 13, Nr. 2 (21.06.2018): 274–93. http://dx.doi.org/10.1017/s1740022818000086.

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AbstractThe article looks at the entanglement of the international ecumenical movement and Latin American Protestantism in the ‘long 1960s’. It investigates the influence and significance of Latin American liberation theology for the churches and theology around the world. During this period, it was particularly the World Council of Churches (WCC), a worldwide fellowship of Christian churches, which strengthened the efforts of churches from the ‘Third World’ to identify their own theological issues and questions. In this way, the WCC strongly supported Latin American Protestant church leaders and theologians in giving specific attention to their own context. The article argues that the ‘boom’ of Latin American Protestantism within the WCC in the 1960s and early 1970s brought into the global ecumenical movement both new theological concepts, such as revolution and liberation, and individuals exiled from Latin America. Yet this contextual and emancipatory approach revealed at the same time fundamental differences and conflicts between churches of the North and South.

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Altmann, Walter. „Address by the Moderator to the World Council of Churches' Central Committee, February 2011“. Ecumenical Review 63, Nr. 2 (Juli 2011): 211–19. http://dx.doi.org/10.1111/j.1758-6623.2011.00111.x.

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Ohene-Nyako, Pamela. „Black Women’s Transnational Activism and the World Council of Churches“. Open Cultural Studies 3, Nr. 1 (01.01.2019): 219–31. http://dx.doi.org/10.1515/culture-2019-0020.

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Abstract This article considers the internationalisation and institutionalisation of the fight against European and global racism and sexism within the World Council of Churches in the 1980s and 1990s. It presents the ways in which the Women Under Racism sub-programme, the SISTERS network that emerged from it, as well as their respective coordinators—the Afro-American activist Jean-Sindab and the Afro- Brazilian activist Marilia Schüller –facilitated encounters between Black-European women. In turn, this paper analyses Black-European women’s agency within these institutional and transnational antiracist and gendered spaces. I argue that the WUR and the SISTERS network were used by Black-European female activists to meet each other and other women of colour, and to voice and share their experiences publicly. These international gatherings also stimulated a transnationalisation and a Europeanisation of their activism, while being spaces where they affirmed multiple and overlapping identifications.

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Rooy, Sidney H. „The Latin American Council of Churches and Missions: an Historical Approach“. Mission Studies 20, Nr. 1 (2003): 112–38. http://dx.doi.org/10.1163/157338303x00070.

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AbstractIn this article, Sidney H. Rooy chronicles the development of the Latin American Council of Churches (CLAI) up to and including its 2001 Assembly in Baranquilla, Colombia. This organization, the author explains, understands the church's mission as rooted in the mission of God as such. Because of this, mission is not only about individual conversion and church-centered concerns, but about witnessing to justice in the world and peace and reconciliation among peoples.

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Slawson, Douglas J. „The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929“. Americas 47, Nr. 1 (Juli 1990): 55–93. http://dx.doi.org/10.2307/1006724.

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Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.

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Buda, Daniel. „Some Preliminary Remarks on the World Council of Churches’ Central Committee Statement on Religion and Violence“. Review of Ecumenical Studies Sibiu 8, Nr. 2 (01.08.2016): 308–18. http://dx.doi.org/10.1515/ress-2016-0022.

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Dissertationen zum Thema "American Committee for the World Council of Churches"

Dalton, Harold. „Things most surely believed among us theological unity in the charismatic movement for the purpose of world evangelization as exemplified by members of the steering committee of the North American Renewal Services Committee /“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Ramp, Stephan. „Jüngerschaft und Mission: der Nachfolgebegriff und seine Konsequenzen für die missionale Befähigung“. Diss., 2020. http://hdl.handle.net/10500/27720.

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Text in German with summaries in German and English
In der Auseinandersetzung um Mission in einer zunehmend nach-christlichen Zeit und die Rolle der Kirche darin findet das Konzept der Jüngerschaft vermehrt Beachtung. Dieses wachsende Interesse an Jüngerschaft entspringt der Überzeugung, dass Mission die Angelegenheit aller Gläubigen ist und diese deshalb dazu befähigt werden sollen. In der näheren Betrachtung dieser Diskussion fällt gleichzeitig auf, dass die Konturen dieses Konzeptes oftmals unscharf sind und es in seiner Verwendung unterschiedliche Akzentsetzungen erfährt. Diese Studie will einen Beitrag zur Klärung und Konkretisierung des Jüngerschaftsbegriffs leisten und damit Jüngerschaft als eine Befähigung zur Mission weiter fruchtbar machen. Dazu wurde sowohl missionstheologische als auch biblisch theologische Literatur untersucht, um den Zusammenhang von Jüngerschaft und Mission zu begründen und zu einer inhaltlichen Konkretion von Jüngerschaft zu gelangen. Mit den Ergebnissen wurden dann Konsequenzen für das Missionsverständnis und die missionale Befähigung formuliert, und 3DM wurde als Beispiel eines praktischen Ansatzes einer solchen Befähigung ins Gespräch gebracht.
In the discussion about mission in an increasingly post-Christendom era and the role of the church in it, the concept of discipleship is receiving increased attention. This growing interest stems from the belief that mission is the concern of all believers and that they must therefore be empowered for it. A closer look at this discussion shows that the contours of this concept are often fuzzy and used in different emphasis. This study wants to make a contribution to the clarification and concretization of the concept of discipleship and to make it further fruitful as an empowerment for mission. For this purpose, both missiological and biblical-theological literature was examined in order to establish the connection between discipleship and mission and to arrive at a clarification and concretization of the concept of discipleship. The results were then used to formulate consequences for the understanding of mission and missional empowerment and were discussed with 3DM as an example of a practical approach to such an empowerment.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

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Walldorf, Friedemann. „Mission und Neuevangelisierung in Europa Grundlinien kontextueller Missionskonzepte, 1979-1992“. Thesis, 1999. http://hdl.handle.net/10500/17840.

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Text in German
This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity.
Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht.
Christian Spirituality, Church History & Missiology
D.Th. (Missiology)

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Bücher zum Thema "American Committee for the World Council of Churches"

World Council of Churches. Central Committee. Minutes of the fifty-fifth meeting: Porto Alegre, Brazil, 22-23 February 2006. Geneva: World Council of Churches, 2006.

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Gibble, H. Lamar. Ecumenical engagement for peace and nonviolence: Experiences and initiatives of the historic peace churches and Fellowship of Reconciliation. Elgin, Ill: Historic Peace Churches/FOR Consultative Committee, 2006.

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Zaugg-Ott, Kurt. Entwicklung oder Befreiung?: Die Entwicklungsdiskussion im Ökumenischen Rat der Kirchen von 1968 bis 1991. Frankfurt am Main: Lembeck, 2004.

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F, Best Thomas, World Council of Churches. Central Committee. und World Council of Churches. Assembly, Hrsg. Vancouver to Canberra, 1983-1990: Report of the Central Committee of the World Council of Churches to the Seventh Assembly. Geneva: WCC Publications, 1990.

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Subak, Susan Elisabeth. Rescue and flight: American relief workers who defied the Nazis. Lincoln: University of Nebraska Press, 2010.

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Pan American Health Organization. Executive Committee., World Health Organization. Regional Committee for the Americas. und Pan American Health Organization. Directing Council., Hrsg. Informes finales. Washington, D.C., U.S.A: Pan American Health Organization, Pan American Sanitary Bureau, 1988.

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Pan American Health Organization. Directing Council. Meeting. Summary records. Washington, D.C., U.S.A: Pan American Organization, Pan American Sanitary Bureau, Regional Office of the World Health Organization, 1990.

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Pan American Health Organization. (20th 1984 Washington, D.C.). Informe final, XXX Reunión del Consejo Directivo, Organización Panamericana de la Salud: XXXVI Reunión del Comité Regional, Organización Mundial de la Salud = Final report, XXX Meeting of the Directing Council, Pan American Health Organization : XXXVI Meeting of the Regional Committee, World Health Organization, Washington, D.C., 24 September - 1 October 1984. Washington, D.C: Pan American Heahlth Organization, 1985.

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Division, United States General Accounting Office Accounting and Information Management. Federally chartered corporation: Review of the financial statement audit report for the United States Olympic Committee for 1997 and 1998. Washington, D.C. (P.O. Box 37050, Washington, D.C. 20013): The Division, 2000.

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United States. General Accounting Office. Accounting and Information Management Division. Federally chartered corporation: Review of the financial statement audit report for the United States Olympic Committee for 1997 and 1998. Washington, D.C. (P.O. Box 37050, Washington, D.C. 20013): The Office, 2000.

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Buchteile zum Thema "American Committee for the World Council of Churches"

Blankenship, Anne M. „The Organization of Christian Aid“. In Christianity, Social Justice, and the Japanese American Incarceration During World War II. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469629209.003.0003.

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Chapter Two surveys the actions of concerned Christians outside of the camps. Once Japanese Americans were confined, a proliferation of Christian organizations formed to aid incarcerees. Their greatest efforts went toward supporting worship in the camps and resettling Japanese Americans outside of the camps during the war. The latter required the transformation of public opinion in addition to finding employment and housing for former incarcerees. Publications and speakers encouraged Americans to welcome Japanese Americans as they left the camps. Seeking to decrease racism nationally, activists faced resistance from fearful and racist congregants and pastors. The Federal Council of Churches, the Home Mission Council of North America, the American Friends Service Committee, regional church groups, Christian missionaries, and churches around the country contributed organizational support, pastoral guidance, and material aid.

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Bendroth, Margaret. „Pursuing Answers“. In Good and Mad, 117—C7.F2. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197654064.003.0008.

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Abstract Chapter 7 covers a developing conversation about gender during the early years of the World Council of Churches (WCC). The women who led this conversation emphatically did not want to create a “women’s department” within the WCC. Instead they envisioned a model of cooperation between the sexes, in which men were equally invested in righting injustices. First titled the Commission (later Committee) on the Life and Work of Women in the Church, and then the Department of Cooperation between Men and Women in Church and Society, this feminist ecumenism opened an important new round of theological conversation about gender roles. It also posed a direct challenge to American churchwomen, regarding the whole idea of separate women’s organizations as a “shadow church” accepting influence rather than demanding real power and leadership.

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Chinnici, Joseph P. „The First Session“. In American Catholicism Transformed, 131–63. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573006.003.0006.

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Heterogenous, individualistic, and disorganized, American bishops traveled to Rome for the first session of the Council where they experienced an international Church, a sense of collegiality, a democratic assembly, and a growing adoption of the ecumenical and pastoral purpose of the Council. The first days were spend organizing weekly meetings and committees. Media outlets arose that would have a lasting impact on conciliar deliberations. Confronted with the power dynamics in the Church, the bishops began to manifest an initial opposition to control by Apostolic Delegate Vagnozzi and the Roman curia. Myer and Ritter emerged as leaders. Debates on the liturgy, the Sources of Revelation, and the Church led many bishops to move gradually toward a knowledge of the interrelationships between adaptation to the modern pluralistic society, worship, contemporary scripture scholarship, and a vision of the Church open to the world. A direction for the Council’s future developed.

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Parker, Alison M. „Fighting for Equality“. In Unceasing Militant, 247–68. University of North Carolina Press, 2021. http://dx.doi.org/10.5149/northcarolina/9781469659381.003.0014.

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By virtue of having graduated from Oberlin College, Mollie Church automatically received a membership invitation to the American Association of University Women. She joined the local chapter when she settled in Washington but let her membership lapse. Decades later, in 1946, with the encouragement of her closest white friend and ally, Janet “Nettie” McKelvey Swift, she tried to rejoin and so desegregate the local affiliate. It took years for the case she and Nettie were making for equality and integration to make its way through the court system as well as into the AAUW’s national constitution. Terrell’s congressional testimony in favor of the Equal Rights Amendment (ERA) was viewed by AAUW women as too radical. She also faced charges of being a communist sympathizer from liberal AAUW women who were also strongly anti-communist. Red Scare antagonism toward the Soviet Union increased after World War II. Terrell’s work with Paul Robeson and the Council on African Affairs, as well as with the Communist-sponsored Civil Rights Congress (CRC), drew the suspicion of the House Un-American Activities Committee (HUAC).

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Warren, Heather A. „Making a New International Order in the War Years 1939—1945“. In Theologians of a New World Order, 94–115. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195114386.003.0007.

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Abstract When Germany Conquered Poland in September 1939, the consensus of prominent Americans was that the event should not alter U.S. neutrality. Liberals and conservatives alike preached this position. Liberals worried the war would divert attention and money from domestic problems; conservatives feared the repetition of higher taxes and government expansion of the Great War. Pacifists advocating mediation made strange bedfellows with the America First Committee, arguing that there was no danger of invasion if Germany won in Europe. Behind this public ratio-nale was a fundamental pride, a right of America to avoid entanglement in another “Old World war.” The attitude vexed the European ecumenical leaders. Visser ‘t Hooft wrote to Cavert, “[T]here is very great disappointment among all those who are working in international movements” because “America is giving so little response to the demands for help.” World Council headquarters in Geneva, like the city itself, became the hub of a maze of wartime dealings. Diplomats, resistance movement agents, influential refugees, and church leaders from many nations congregated at the office, so information about Europe at war was available there as nowhere else. The World Council staff had a German, Hans Schonfeld, and a Swede, Nils Ehrenstrom, whose contacts in the German diplomatic corps supplied news from the German-occupied countries and inside the reich itself.

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Coffman, Elesha J. „Spiritual Significance“. In Margaret Mead, 167–88. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198834939.003.0009.

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When challenged by a magazine editor in 1971 to cite any spiritually significant work she had done, Mead gave a fulsome response. “The list of my writings with spiritual significance is too long to burden your journal,” she wrote, offering just three sample citations: the essay “Cultural Man,” which she wrote for the World Council of Churches collection Man in Community; her introduction to the National Council of Churches volume Christians in a Technological Era; and “Christian Faith and Technical Assistance,” published in Christianity and Crisis in 1955. She continued, “I am at present, as I have been for many years actively engaged in various enterprises which seek to combine religion and science and religion and psychiatry, at various levels from the Committee on the Future of Earl Hall at Columbia University, to the activities of the Episcopal Church, the National Council of Churches and the World Council of Churches.” She was, by the early 1970s, an established authority on religion. Why did so many people who knew her name not know this aspect of her life?

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Warren, Heather A. „From the Center to the Margins 1945—1948“. In Theologians of a New World Order, 116–28. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195114386.003.0008.

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Abstract The Realist Theologians Had successfully drawn together politics, ecumenism, and theology into a plan of action, but one task remained: to attend to the birth of the World Council of Churches. After the war, however, their influence on the ecumenical movement was blunted as the churches and World Council staff prepared to take over in accord with the World Council constitution drawn up at Utrecht in 1938. The American theologians knew their centrality in the council would be temporary, but nonetheless they gave themselves to the task of bringing it into existence, in the belief that it would be the vehicle to bring the churches’ spiritual power and political influence to bear on the new international order. They set the agenda for the first World Council assembly with this in mind, and then submitted to the transfer of control to the church bureaucracies despite having misgivings about the character of leadership that would result. New voices—especially women’s voices—were calling for a share of the leadership and the intellectual authority to set the movement’s course. Still, the generation who kept together in the Theological Discussion Group had the satisfaction of seeing their intellectual brainchild come to fruition: they had built a consensus that was holding, one broad enough to encompass a diversity of communions yet with a distinct enough mission to give it cohesion. Amid the postwar disorder and chaos in Europe and Asia, they exited as they had entered the scene a quarter of a century earlier, seeking to fulfill what they believed was God’s design: “that they all may be one.”

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Chinnici, Joseph P. „Epilogue“. In American Catholicism Transformed, 311–20. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573006.003.0010.

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Immediately after Vatican Council II, Spirit joined with Letter as the people of God, collegiality, access to the Scriptures, the role of the laity, religious freedom, and service to the world entered into Catholic identity. Cold War Catholic identity ceded primacy of place to a new politics of history that shaped the Church’s participative processes, commitment to ecumenism, practices of inculturation, and social vision. “Pastoral” adaptation dominated the initial phase of reception. Trends of internationality yoked to papal geopolitics exponentially increased and made the practices of the domestic Church problematic for other local churches. Within this politics, the post-conciliar world mirrored the debates of the Council itself. Differences of opinions quickly emerged and eventually coalesced into oppositional groups. Flashpoints of discord presaged the culture wars of the 1980s. American Catholicism’s transformation has led to a pluriform public identity that now calls for a new joining of Spirit with Letter.

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Robert, Dana L. „From Missions To Mission To Beyond Missions: The Historiography of American Protestant Foreign Missions Since World War II“. In New Directions In American Religious History, 362–93. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195104134.003.0013.

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Abstract In 1964, Professor Of History of Missions at the University of Chicago R. Pierce Beaver wrote From Missions to Mission, a reflection book published by the YMCA. In his small book, this eminent American mission historian of the mid-twentieth century reviewed the early part of the century and saw a Christianity that had ridden to success on the coattails of Euro-American imperialism and prestige. Two world wars, however, had demonstrated to growing nationalist movements in the developing world that Christianity was not part of a superior culture, but was an agent of colonialism. Beaver went on to analyze the current climate for world missions-militant nationalism, urbanization, secularization, repudiation of the West, and revivals of non-Christian religions. To move forward in such a context, he said, missions must begin to cooperate among themselves and with younger nonwestern churches on behalf of Christ’s mission. Beaver saw embodied in the World Council of Churches the beginning of new approaches to mission that would stress reconciliation over competition, and peace and justice issues alongside proclamation. Missions from the west should become a common worldwide enterprise: pluralism must give way to unity.

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Bendroth, Margaret. „Forming the Question“. In Good and Mad, 101—C6.F2. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197654064.003.0007.

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Abstract Chapter 6 surveys the role of women in the ecumenical movement, beginning with its inception in the early twentieth century and culminating in the inaugural meeting of the World Council of Churches in 1948. The ecumenical movement was fundamentally wary of women, convinced that any talk of equality would damage the larger cause of Christian unity. Yet in the years after World War II, European churchwomen were restless for change, and angry at conservative rebuffs. This chapter follows the work of Twila Cavert, wife of a leading American ecumenist, in getting things started, convening a gathering of American and European churchwomen at Baarn, in the Netherlands, before the Amsterdam meeting of the World Council of Churches.

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Konferenzberichte zum Thema "American Committee for the World Council of Churches"

Rohrbach, Wolfgang. „CHURCH SERVICES - OPPORTUNITIES AND CHALLENGES OF ECUMENISM“. In International scientific conference challenges and open issues of service law. Vol. 2. University of Kragujevac, Faculty of law, 2024. http://dx.doi.org/10.46793/xxmajsko2.147r.

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The progressive secularization of Europe has become an undeniable social fact in recent decades. The separation of state and church, religion and politics, is now widely regarded as the fundamental achievement of modern times. At the same time, however, Europe follows a tradition of Christianity that is over 1,500 years old. At the meeting of the Central Committee of the World Council of Churches (February 9-15, 2022), it was emphasized, among other things: "European churches are struggling with the influence of a secularized society on their lives and witness." Individual churches cannot solve complex problems, but together there would be more opportunities than challenges. In Montenegro, about half of the population (with higher education) sees a promising future for their country in ecumenical and cosmopolitan thinking and action. Another part of the population of Montenegro still sees nationalist structures and their political representatives as salvation and maximum independence for their country. However, in a populist way, the fact that, especially small countries, need external partnerships is ignored. It seems that the politicians in question are more concerned about their position, about which Caesar said in ancient times: "It is better to be first in a Gallic village than second in Rome". To explain ecumenism in more detail, let's use an analogy - imagine that all Christian churches are housed in one multi-story building. Each church occupies one floor. What good is it for a church on the 20th floor, for example, to only reinforce the walls and floors in its premises for stabilization, if the foundation of the entire house, including the supporting pillars (which connect several floors in the lower and upper parts) would be unstable. Many church decision-makers today see ecumenism as an opportunity for preservation, salvation and future-oriented influence on the "house" of Christian cultural heritage. It should be noted that, although an increasing part of the European population stopped participating in traditional religious practice (at least, regularly), the level of private religious beliefs remained relatively high.

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Berichte der Organisationen zum Thema "American Committee for the World Council of Churches"

Proceedings of the First Annual Meeting of Latin American and Caribbean Public Debt Management Specialists: Río de Janeiro, March 17-19, 2005. Inter-American Development Bank, März 2005. http://dx.doi.org/10.18235/0005992.

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The First Annual Meeting of the Latin American and Caribbean Public Debt Management Specialists took place in Rio de Janeiro on March 17, 18 and 19, 2005. This Meeting was organized and funded by the Inter-American Development Bank (Infrastructure and Financial Markets Division of the Bank's Sustainable Development Department) and the Brazilian National Treasury. Senior officials from the Debt Management Offices (DMOs) and Central Banks of nineteen LAC countries, Spain, Italy, Portugal and Denmark participated in this meeting, as well as experts from the OECD, IMF, UNCTAD, The World Bank, and the Central American Monetary Council. Staff from different areas of the Inter-American Bank (Regional and Financial Departments) also attended the presentations and discussions during the meeting. The main objective of this meeting was the consolidation of the general framework to structure and guide the actions of such group of Latin American and Caribbean specialists. The group will foster an approach that will lead to continuous sharing of experiences across countries and privilege technical discussions involving a broad group of debt management analysts that deal with back, middle and front-office issues. The agenda also included the approval of the previously discussed Bylaws and the election of the first Steering Committee composed by: Brazil (President), Colombia (Vice president), Chile, Jamaica, Mexico and Panama. The role of Executive Secretary was designated to the Inter-American Development Bank. The proposal was enthusiastically supported by all the countries' representatives that pledged to immediately start working in the implementation of the group's objectives.

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