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Artykuły w czasopismach na temat "Christian Unity Society"
1
Wells, Geoff. "Jacques Maritain's Personalistic Society and Pluralism". Journal of Interdisciplinary Studies 21, nr 1 (2009): 25–50. http://dx.doi.org/10.5840/jis2009211/22.
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Jacques Maritain's concept of ttte personalistic society describes a democratic unity of the body politc that mitigates the tension between the material and spiritual aspects of human existence. This unity, grounded in the principles of natural law, makes possible in our terrestrial existence a communion of good living and a rectitude of life--what Maritain calls the bonum honestum. The good he envisions both facilitates and reacts the ideals of an integral Christian humanism, but it necessarily requires for its realization the infusion of Christian ideals into the body politic. It is crucial to Maritain that the process by which this infusion occurs allow for a wide participation of diverse actors, bothh religions and non-religious. But it is also crucial that they are able to converge from their different perspectives into an agreement on "Christianly inspired" practical principles that will subsequently guide public policy. This essay argues that the collective character of the moral personally represented by Maritain in this unity describes a problematic corrtext tor public dialogue that risks undermining the social and political pluralism it presupposes.
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Arina, Hein, i Vanny Nancy Suoth. "Forgiveness According to the Christian View in the Indonesian Context". Technium Social Sciences Journal 31 (9.05.2022): 777–84. http://dx.doi.org/10.47577/tssj.v31i1.6346.
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Horizontal conflicts are triggered by intolerant attitudes. Intolerance arises when religious fanaticism is too excessive and there is no forgiveness. This research aims to describe forgiveness from a Christian point of view. To achieve this goal, the research was carried out with a qualitative approach using library research methods. The results show that for Christians, (i) forgiveness is the main condition for obtaining God's grace, (ii) forgiveness is God's commandment for His people to forgive fellow human beings, as God's model provides forgiveness to sinful humans by sacrificing Jesus Christ, (iii) forgiveness is the need of people who believe in God, because without forgiving others, including their enemies, we will not get blessings from God, and (iv) forgiveness is the main condition for following Jesus and being forgiven. Forgiveness is the social capital of Christians to care for pluralism, the Unitary State of the Republic of Indonesia, and the Unity of Indonesia. With forgiveness, any conflicts that arise in the midst of society, the country, or even the world can be resolved. Both horizontal and vertical conflicts can be resolved. Forgiveness is the social capital of Christians to care for pluralism, the Unitary State of the Republic of Indonesia, and the Unity of Indonesia. With forgiveness, any conflicts that arise in the midst of society and the country, and even the world, both horizontal and vertical conflicts can be resolved
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Vaskul, Sviatoslav. "THEOLOGICAL DEFINITION OF THE ECUMENICAL PARADIGM AND THE VALUE SPECTRUM OF INTERFAITH SOCIAL PRACTICES". Educational Discourse: collection of scientific papers, nr 45(7-9) (14.11.2023): 118–30. http://dx.doi.org/10.33930/ed.2019.5007.45(7-9)-11.
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Actual scientific researches and issues analysis. The theological intentions and practical initiatives of ecumenism of the Orthodox Church are the focus of Yu. Korniychuk's research attention [17, 18]. R. Protsyuk [19] analyzes the role of the social teaching of Orthodoxy in the formation of civil society in our country. Such domestic researchers as S. Kiyak, P. Yarotskyi, V. Yelenskyi, and O. Kiselyov were engaged in the analysis of the problems of ecumenism as a post-secular paradigm. The research objective. Given the lack of coverage of the issue of ecumenical efforts as a Christian response to the challenges of modern global society, there is a need for a critical and objective analysis of the ecumenical concept as a whole, as well as in the realm of social practices. The statement of basic materials. Ecumenism as a phenomenon originates in the Christian environment and its primary goal is to restore unity, first of all, between Christian denominations. An important component of ecumenical activity, which researchers single out, is the social dimension of ecumenism, the consequences of which are much easier to characterize in the social plane. It is worth noting that this dimension is important, given the fact that there are a large number of supporters of the ecumenical movement, who claim that the effectiveness of building ecumenical dialogue and achieving agreement in theological matters is largely determined by social unity, the development of cooperation in a social direction. The transfer of the emphasis of their ecumenical activity by Christian denominations to the sphere of social service, as a result of the confrontation with the difficulties that arose during the theological and dogmatic dialogue, created a favorable environment for the formation of a visible image of Christian unity, which is one of the main elements of the Church's mission in the world. §12 of the “Decree on Ecumenism” states that social cooperation should be aimed at: “proper appreciation of the dignity of the human person, nurturing the good of peace, applying evangelical principles in social life, developing the sciences and arts in the Christian spirit, (...) overcoming such tragedies today, such as hunger and natural disasters, illiteracy and the poor, lack of housing, unfair distribution of material goods.” Such cooperation will also contribute to better interdenominational knowledge of Christians and pave the way towards unity.
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Iwuoha, Clara M. Austin. "The Role of the Christian Church in Combating 21st Century Racism". Dialogue and Universalism 31, nr 1 (2021): 219–31. http://dx.doi.org/10.5840/du202131114.
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The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.
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Kern, Stephen. "Modernist Ambivalence about Christianity". Renascence 73, nr 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.
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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.
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Reshetnikov, Yu Ye. "Christian unity: the search for ways to achieve". Ukrainian Religious Studies, nr 18 (12.06.2001): 91–100. http://dx.doi.org/10.32420/2001.18.1150.
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Last year, the anniversary of all Christianity, witnessed a number of significant events caused by a new interest in understanding the problem of the unity of the Christian Church on the turn of the millennium. Due to the confidentiality of Ukraine, some of these events have or will have an immediate impact on Christianity in Ukraine and on the whole Ukrainian society as a whole. Undoubtedly, the main event, or more enlightened in the press, is a new impetus to the unification of the UOC-KP and the UAOC. But we would like to focus on two documents relating to the problem of Christian unity, the emergence of which was almost unnoticed by the wider public. But at the same time, these documents are too important as they outline the future policy of other Christian denominations by two influential Ukrainian christian churches - the Russian Orthodox Church and the Ukrainian Greek Catholic Church. These are the "Basic Principles of the attitude of the Russian Orthodox Church to the" I ", adopted by the Anniversary Bishops' Council of the Russian Orthodox Church, and the Concept of the Ecumenical Position of the Ukrainian Greek Catholic Church, adopted by the Synod of the Bishops of the UGCC. It is clear that the theme of the second document is wider, but at the same time, ecumenism, unification is impossible without solving the problem of relations with others, which makes it possible to compare the approaches laid down in the mentioned documents to the building of relations with other Christian confessions.
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Curtis, Steve. "Sociopolitical obstacles to Christian unity in Myanmar: A missiological appraisal". Missiology: An International Review 46, nr 3 (lipiec 2018): 226–39. http://dx.doi.org/10.1177/0091829618782127.
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In addition to the challenges of competing religious and secular worldviews in Myanmar, there are also a number of inherent social and political realities, which hinder intertribal Christian unity, that must be addressed missiologically. This article considers, first, the theme of isolation in Myanmar’s social construct: specifically, the reality of the “plural society”; the way in which tribes are identified independently of one another (ethnonyms); and the way in which the tribes (as in-groups) view outgroups (“image theory”). Then, it considers the mistrust that has developed in the wake of political destabilization and human rights concerns, while recognizing the political fluidity presently on display in Myanmar’s apparent climate of rapprochement.
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Muliyani, Muliyani, Yohanes Bahari i Rustiyarso Rustiyarso. "MEMBANGUN KESADARAN MULTIKULTURAL PADA SISWA DI SEKOLAH BERBASIS AGAMA". Proceedings International Conference on Teaching and Education (ICoTE) 2, nr 2 (24.12.2019): 248. http://dx.doi.org/10.26418/icote.v2i2.38237.
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Multiculturalism is a reality in Indonesian society that students must be aware and understand early on. An understanding of multiculturalism aims to enable students to respect their own culture and the culture of others, which includes differences in religion, ethnicity and race based on Pancasila and unity in diversity (Unity in Diversity). Education has an important role in instilling multicultural knowledge in students so students can apply their cultural values and respect other cultures in their daily lives in society. Whatever form the school must contain multicultural education in every learning. Although there are currently many faith-based schools such as Islamic Schools or Christian schools, which have homogeneous students in religion but the most important is how students remain aware of how to promote tolerance and respect for others in their surrounding environment. This paper will distcuss how faith-based schools such as Madrasah schools based on Islamic schools or Christian Schools build multicultural awareness in their students at school.
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POPKES, WIARD. "Philipper 4.4–7: Aussage und situativer Hintergrund". New Testament Studies 50, nr 2 (kwiecień 2004): 246–56. http://dx.doi.org/10.1017/s0028688504000153.
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Phil 4.4–7 is best understood against the background of a society with an imperial ideology, mirrored in the epistle's terminology. The church is under pressure from its social environment and opposes the claims of the state's officials. The various parts of the passage are united by this context. Christian emotions should be shaped by the relation to Christ who is ‘near’, said in contrast to Caesar's proclaimed omnipresence. Christians are called to behave nobly towards their fellow citizens. The terminology of prayer reflects imperial customs. The peace of God surpasses the pax Romana. Paul's strategy is to strengthen the unity of the church and to enhance a convincing social behaviour.
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Frederiks, Martha. "World Christianity: A Training School for Multiculturalism". Exchange 38, nr 1 (2009): 3–20. http://dx.doi.org/10.1163/157254309x381138.
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AbstractChristianity is plural religious tradition: over the centuries and throughout the world's cultures it has taken on a variety of forms and contents. Yet, Christianity also claims to be one tradition, one community. In this article the dialectic relationship between diversity and unity within World Christianity is explored with the view of investigating whether the debate on multiculturalism in Dutch society can benefit from the expertise within the Christian tradition of balancing between diversity and unity.
Rozprawy doktorskie na temat "Christian Unity Society"
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Salapatas, Dimitrios Filippos. "The Fellowship of St Alban and St Sergius : quest for truth, quest for theology, quest for unity : an exploration of Eastern Orthodox and Anglican ecumenical theological and ecclesiological relations from 1927 until 2012". Thesis, University of Winchester, 2016. http://repository.winchester.ac.uk/316/.
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This thesis aims to examine the Fellowship of St Alban and St Sergius, an ecumenical body that promotes relations between various Christian denominations. Despite being founded on the grounds to promote relations and dialogue between the Anglicans and the Orthodox, it has widened this scope, introducing new churches in its life, conferences, publications and history. In the first and second chapters of this thesis the first eighty five years (1927-2012) of its history are explored, identifying the Society’s strengths and weaknesses in achieving its objectives, whilst studying its theological approaches to the reunion work, understanding that this body has been a progressive fellowship, theologically and ecclesiastically. The third chapter investigates the life and the theological, philosophical and historical views of Nicolas Zernov, who had as a life goal to foster relations between the churches, whilst also promoting Orthodox and Russian topics to a Western audience. The final chapter examines two themes by two important members of the Fellowship, Metropolitan Kallistos of Diokleia’s ideas on deaconesses and women priests and former Anglican Archbishop Rowan Williams’ views on icons. These two topics are interesting and current for the continuation of the relations between the Orthodox Church and the Anglican Communion, trying to further understand each other in order to eventually achieve what many in the Fellowship profess and what the Bible promotes, ‘that they all may be one’ (John 17:21). The conclusion of the thesis assesses the work of the Fellowship, whilst also looking into the post 2012 objectives and achievements of the Fellowship and the future goals of the Society. Therefore, this paper is a quest for truth, a quest for theology and a quest for unity.
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Parrend, Yves. "Histoire de la Fédération protestante de France (1905-1991) à travers les Actes des Assemblées générales". Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK010.
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Cette thèse, en six sections, s’attache à préciser les conditions de la création de la Fédération protestante de France et à en suivre les évolutions durant le vingtième siècle de façon historique et thématique. L’étude s’adosse à un corpus textuel de référence constitué par les Actes des Assemblées générales. Elle s’arrête après l’Assemblée générale de Lille en 1991. Le rôle de la Fédération protestante de France est majeur, à la fois comme acteur de l’unité protestante, mais aussi comme promoteur de l’œcuménisme. Constituée en association, elle n’est cependant pas une Eglise et laisse à chacun de ses membres l’autorité en matière théologique. Ses prises de position sur des thématiques éthiques font de cette structure une institution originale, marquée bien souvent par des orientations d’avant-garde. Toutefois, la Fédération protestante de France s’est trouvée confrontée à d’importants défis : contraintes de gestion, représentation des Eglises et des Œuvres en son sein, pluralité de ses composantes, mutations sociétales, crise des modèles, place des femmes, enjeux théologiques, etc. Cette thèse s’attache à développer et analyser ces différents pointsThe goal of this thesis, in six chapters, is to describe how the Fédération protestante de France was created and to trace its development throughout the twentieth century on historical and thematic modes. This research draws upon all the Acts of the General Meetings during the period ending with the 1991 Assembly in Lille. The Fédération protestante de France plays a major role as a promoter of both Protestant unity and ecumenism. It is an association and not a Church, which means each member retains authority concerning theological matters. Its very often avant-garde statements on ethical issues make it a unique institution. However, the Fédération protestante de France has been confronted by important challenges: managerial constraints, the method of representation of its member Churches and Organizations, the plurality of its components, changes in society, women’s roles, theological issues, and so on… This thesis does a focus on these different points and analyse them
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Macêdo, Martina Bolz de Jesus. "Der Stand der Demokratisierung und der Herausbildung einer Zivilgesellschaft in Ägypten am Beispiel des Diskurses über die autochthone christliche Minderheit der Kopten". Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2009. http://dx.doi.org/10.18452/16017.
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Die Meinungen über die Chancen einer Demokratisierung im Nahen und Mittleren Osten sind geteilt. Diese Arbeit versucht für Ägypten eine Einschätzung zu geben. Als bevölkerungsreichstes und eines der politisch bedeutsamsten Länder der Region könnte es eine Vorbildfunktion einnehmen. Die Dissertation untersucht an einem Fallbeispiel, den Ausschreitungen zwischen Muslimen und Christen in einem oberägyptischen Dorf 1999/ 2000, in welcher Form und in welchem Ausmaß sich staatliche Akteure, religiöse Institutionen und die Bürger zum heiklen Thema der Gefährdung der Rechte von Minderheiten im öffentlichen Diskurs zu Wort melden und dabei das Kriterium des Pluralismus, im Sinne von Toleranz und Ablehnung von Gewalt, erfüllen. Pessimistische Stimmen versagen dem Nahen und Mittleren Osten insbesondere wegen der dort vorherrschenden Religion eine Reformierbarkeit der politischen Kultur und stigmatisieren den Islam als Demokratisierungshindernis. Diese Arbeit beobachtet jedoch, dass es empirisch bereits einige Merkmale gibt, die auf eine Zunahme von Pluralismus in der ägyptischen Gesellschaft hindeuten. Sie zeigt die Anzeichen für die Herausbildung einer freien Öffentlichkeit und einer Zivilgesellschaft auf, die langfristig auf die Konsolidierung von Demokratie und nicht auf deren Zerstörung hinarbeitet. Gleichzeitig ist diese Arbeit eine Art in Szene gesetztes, lebendiges „Who is who?“ der gegenwärtigen Minderheiten- und Menschenrechtsbewegung in Ägypten. 1The current status of democratization and civil society development in Egypt through the example of the discourse on the indigenous Christian minority of the Copts. Opinions regarding the chances of democratization in the Middle East are divided. The thesis attempts to give an evaluation in the case of Egypt. As the most populous and one of the politically most influencing countries of that region Egypt could take the function of a role model. The dissertation investigates, on the basis of a case study – the clashes between Muslims and Christians in an Upper Egyptian village in 1999/ 2000 - in what form and to what extent state actors, religious institutions and citizens take a stand in public discourse on the sensitive issue of endangering the rights of minorities and thereby meet the criteria of pluralism in the sense of tolerance and rejection of violence. Pessimistic voices deny the Middle East a reformability of its political culture particularly with regard to the predominating religion there and stigmatize Islam as an obstacle to democratization. This study however, shows empirically that there are already some indications that point towards an increase of pluralism in Egyptian society and towards the development of a free public sphere and a civil society that in the long term can lead to the consolidation of democracy and not to its destruction. At the same time this study is a kind of status report and “Who’s who?” of the current minority – and human rights movement in Egypt.
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Raboshakga, Lesetja Jacob. "The church should be an agent of reconciliation, justice and unity within the disintegrated society: Uniting Reformed Church in Southern Africa (URCSA) perspective". Diss., 2019. http://hdl.handle.net/10500/25698.
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The researcher in this study focuses on reconciliation, justice and unity in the church and
society, Mokopane being the investigative centre. In this study, it has been evident that
this was a noble exercise to focus on reconciliation, justice and unity in South Africa. The
researcher concludes that much needs to be done in the future to address division in the
church and society. The passiveness of the church in the process is jeopardizing
reconciliation, justice and unity.
Reconciliation, justice and unity have been explicitly being explained. They are important
in a sense that they form the bottom or base live from people and believe system could
be well understood and thereby enable them to measure their role in the concept of
reconciliation, justice and unity. These are the gospel imperative and unavoidable.
Qualitative research was explicitly stated, described and discussed.
The role of both Dutch Reformed Church in South Africa and Uniting Reformed Church
in South Africa can play to reconcile the people of people in Mokopane. All cases
studied serves as a true reflection of people’s knowledge on the experience in both past
and present history.
Our concepts of truth, justice, reconciliation, unity and peace must serve as a designed
model to contribute to theology in demand. Unity as the function of the Holy Spirit, and
unity in local church should be witnessed. Thereafter, the church is called to the ministry
of reconciliation.Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
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Engelbrecht, Gerhardus Johannes. "Gemeentestrukture vir diens in 'n veranderde samelewing". Diss., 1996. http://hdl.handle.net/10500/16748.
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Text in AfrikaansHoe kan die kerk, spesifiek ook die NG Kerk in Namibie, gestruktureer word om werklik relevant te wees in 'n samelewing waarin soveel veranderinge plaasvind? Eers word gekyk na die Praktiese Teologie as navorsing random die kommunikatiewe handelinge in diens van die evangelie; 'n definisie wat werk met 'n bepaalde verhouding tussen kerk en wereld. Daarna word die groot sosiale, staatkundige en godsdienstige veranderinge in die samelewing bespreek waarin die kerk hom bevind. As antwoord op die vraag: "watter kommunikatiewe handelinge in diens van die evangelie kan van die kerk 'n wesenlike faktor vir die evangelie in die wereld laat wees?", bespreek hoof stuk 3 dan die moontlikhede wat die model van die kerk as dienskneg inhou vir die kerk se invloed en rol in die samelewing. Die laaste hoofstuk wys veral op die belangrike rol van lidmate en kleingroepe in die strukturering van die kerk om so 'n dienskneg-kerk te wees.
How can the church, particularly the Dutch Reformed Church in Namibia, be structured to be truly relevant in a society where so many changes occur? Chapter 1 concerns Practical Theology researching communicative acts in the service of the gospel; defining a specific relationship between the church and the outside world. This is followed in Chapter 2 by a discussion of the churches' role regarding the enormous social, political and religious changes in society. In reply to the question: "which actions of communication in service of the gospel can assist the church to be a substantial factor to promote the gospel in the world?", chapter 3 looks at the possibilities that the model of the church as servant has for the influence of the church in the society. The last chapter refers particularly to the important role of laity and small groups in the structuring of the church to serve the community.
Practical Theology
M. Th. (Practical Theology)
Książki na temat "Christian Unity Society"
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Canadian Society of Christian Unity. Constitution and officers of the Canadian Society of Christian Unity. Toronto: [s.n.], 1994.
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Ecclesiastical History Society. Summer Meeting. Unity and diversity in the church: Papers read at the 1994 Summer Meeting, and the 1995 Winter Meeting of the Ecclesiastical History Society. Cambridge, Mass: Published for the Ecclesiastical History Society by Blackwell, 1996.
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In Vitro Fertilisation and the Quality of Life (Conference) (1983 Royal Society of Medicine). Test tube babies: A Christian view : papers from the conference In Vitro Fertilisation and the Quality of Life organised by the Order of Christian Unity at the Royal Society of Medicine, London 23 May 1983. Wyd. 2. London: Unity Press, 1985.
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James, Scott, i Order of Christian Unity, red. Test tube babies: A Christian view : papers from the conference 'In Vitro Fertilisation and the Quality of Life' organised by the Order of Christian Unity at the Royal Society of Medicine, London 23 May 1983. Wyd. 2. London: Unity Press, 1985.
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F, Puglisi J., i Society of the Atonement, red. Petrine ministry and the unity of the Church: "toward a patient and fraternal dialogue" : a symposium celebrating the 100th anniversary of the foundation of the Society of the Atonement, Rome, December 4-6, 1997. Collegeville, Minn: Liturgical Press, 1999.
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Ecclesiastical History Society. Summer Meeting. Gender and Christian religion: Papers read at the 1996 Summer Meeting and the 1997 Winter Meeting of the Ecclesiastical History Society. Woodbridge, Suffolk, UK: Published for the Ecclesiastical History Society by the Boydell Press, 1998.
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Meeting, Ecclesiastical History Society Summer. Continuity and change in Christian worship: Papers read at the 1997 Summer Meeting and the 1998 Winter Meeting of the Ecclesiastical History Society. Woodbridge, Suffolk, UK: Published for the Ecclesiastical History Society by the Boydell Press, 1999.
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Ecclesiastical History Society. Summer Meeting. Voluntary religion: Papers read at the 1985 Summer Meeting and the 1986 Winter Meeting of the Ecclesiastical History Society. [Oxford, Oxfordshire: Published for the Ecclesiastical History Society by B. Blackwell, 1986.
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Ecclesiastical History Society. Summer Meeting. The church and Mary: Papers read at the 2001 Summer Meeting and the 2002 Winter Meeting of the Ecclesiastical History Society. Woodbridge, Suffolk, UK: Published for the Ecclesiastical History Society by the Boydell Press, 2004.
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Ecclesiastical History Society. Summer Meeting. The church and wealth: Papers read at the 1986 Summer Meeting and the 1987 Winter Meeting of the Ecclesiastical History Society. Oxford, UK: Published for the Ecclesiastical History Society by B. Blackwell, 1987.
Znajdź pełny tekst źródłaCzęści książek na temat "Christian Unity Society"
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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle". W Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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Collins Vacek S.J., Edward. "Evolution of Catholic Marriage Morality in the Twentieth Century from a Baby-Making Contract to a Love-Making Covenant - Part I: Era of John Paul II". W Bioethics in Medicine and Society. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.95316.
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For nearly a century Catholic Church teaching on Sexuality evolved greatly. Changes in science and the teaching of other Christian churches begged for a fresh start. John Paul II, elected pope in 1978, attempted to update that teaching by providing new background arguments, without changing any of the strictures in the foreground. John Paul II insisted on necessity of total love, allowing for no exceptions. He claimed that divorce was impossible because the spouses retained no control over their marriage promises. Homosexual activity was judged to be morally deficient. Likewise the recent arrival of reproductive technology was largely condemned for breaking the sexual unity of the spouses. But fertile sexual activity was newly appreciated as the important activity of spouses cooperating with the creative activity of God. In the twenty-first century the Church’s official teachings continues to be reformed, but their relevance is widely questioned as social norms continue to drastically change.
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Thompson, John. "The Trinity, Society, and Politics". W Modern Trinitarian Perspectives, 106–23. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195088984.003.0006.
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Abstract “The trinity is our social programme.” “This statement is found in the 19th Century in the Orthodox theologian Nicolai Fedorov and also in the Anglican theologian F. D. Maurice and the Danish Lutheran Nicolai Gruntvig.” So writes Jiirgen Moltmann in an address given at the Conference of European Churches in Goslar, Germany, in 1982.1 Moltmann’s concern to relate the Trinity to society stems from his particular view of God as a union of three divine persons or distinct, but related subjects. The Trinity forms the social paradigm since it is a mutually loving, interacting, sustaining society. It is, as he puts it, “the exemplar of true human community, first in the church and also in society.”2 Moltmann believes that the concept of person, stemming largely from the Christian doctrine of God, has had a permanent effect upon Western political thought. It has had much less of an impact on the social aspects of life. This stems from the fact that God was conceived too much in a monotheistic way rather than as a God of trinitarian unity and community. Moltmann therefore sees the social view of the Trinity as being both a proper paradigm for society and a critique of a false idea of God.
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Mbuta, Neema. "Pancasila and Ujamaa: Philosophies of Unity for Promoting Tolerance in a (Global) Society Which is Multi-Cultural and Multi-Religious". W Beyond the Spirit of Bandung. Wyd. 56. Radboud University Press, 2023. http://dx.doi.org/10.54195/flri3273_ch04.
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Pancasila and Ujamaa are two philosophies of unity. Pancasila comes from Indonesia, an Asian country with a complex geographical setup, composed of a scatter of islands and a multi-cultural population of Muslim majority with Buddhism, Hinduism and Christian minorities. Ujamaa is practiced in Tanzania, in East Africa. Tanzania has more than one hundred and twenty ethnic groups. Despite the different contexts in which the two philosophies have operated, the end results have been the same; in each country, the respective philosophy has exhibited unity which has played an important role in maintaining tolerance and stability in the respective nations, despite the tensions which exist throughout history between the different groups in the two nations. This chapter attempts to examine the potential of the two philosophies of unity to maintain the spirit of tolerance in a global multi-cultural and multi-religious society. To reach this goal, the author engages in conceptual analysis and comparison of the social-political circumstances of Pancasila and Ujamaa at their formation and practice stages. This work has discovered a host of existential values in the philosophies of unity. The values, if maintained properly and shared through digital methods, may help to maintain the spirit of tolerance within the contemporary digital and multi–cultural world. It is the conviction of this chapter that the application of values present in Ujamaa and Pancasila is important nowadays due to the tendency present in society of regarding philosophies of unity as belonging to the past, while their impact can influence contemporary life and understanding can promise a better future.
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Ward, Keith. "The Church as a Sacramental Community". W Religion And Community, 184–208. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198752585.003.0011.
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Abstract The Christian church is a distinctive religious society, in that it is a sacramental community. It is not, like Judaism, to be closely associated with a particular socio-political state. Despite the fact of the church’s historical ties to the Byzantine and Holy Roman Empires, and the attempt of some popes to assert political supremacy, the church is truly ‘catholic’, an international community, existing in many different political frameworks and cultures. It is not, like Islam, a society of obedience to divine law. It has no detailed code of divine law, but seeks to pattern its life on that of Jesus, empowered by the Spirit which was fully manifest in him. It seeks to live by an inward and personal union with Christ, as an organic unity (a ‘body’) which mediates Christ’s life to the world. It is not, like Buddhism, centered on a community of renouncers, leaving the world to attain nirvana. Despite the fact that there have always been groups of Christians who have cut themselves off from the secular world, the church as a whole is a community that seeks not to leave but to transform the world, liberating it from all that separates it from God, and shaping it to express the divine beauty. It is not, like some main forms of Hinduism, a society that seeks a way of individual release from the wheel of rebirth; it is a society that delineates the way to eternal life, life in conscious, communal, and continuing personal relationship to a Creator God who wills the fulfillment of creation.
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Dobychina, Anastasia S. "Medieval Bulgarian Short Chronicles". W Materials for the virtual Museum of Slavic Cultures. Issue II, 100–105. Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/0440-4.16.
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The paper examines short chronicles as an essential aspect of medieval Bulgarian literary culture, one that reflects changes in the perception of history by Bulgarian society during the Middle Ages. The Bulgarian short chronicle of the Tsar Simeon period, which is represented by Istorikii (“Histories”) of Constantine of Preslav and the “Short Chronicler”, initiated the evolution of the Bulgarians’ historical consciousness to the gradual perception of Bulgarian history as part of universal Christian history. The Bulgarian short chronicle of the 14th сentury, which took the form of appendices to the Chronicle of Constantine Manasses, underlines the idea that the Bulgarians and the ruling Bulgarian dynasty are God’s chosen people. The short chronicles of the 15th–16th centuries are the result of a Serbo-Bulgarian cultural synthesis; they symbolize the unity of Orthodox southern Slavs and their history under the conditions of Muslim Ottoman domination.
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Hunter Evans, Jasmine. "Investigating Cultural Decline". W David Jones and Rome, 177–97. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198868194.003.0008.
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Chapter 7 explores Jones’s belief that the classical and Christian heritages were under threat in the decline of Western civilisation. With close examination of his essays and letters, the chapter contextualises Jones’s approach to this inheritance. It traces, in particular, his deep concerns around the marginalisation of classics in the education system and the Second Vatican Council’s decision to vernacularise the Mass. While these fears position Jones within broader movements bent on preserving the unity of Western tradition, his own lack of a classical education and position as a Catholic convert appalled by the modernisation of the faith, encouraged him to fight even harder for cultural continuity. Jones, along with writers, classicists and Catholic intellectuals, and in line with associations like The Virgil Society, advocated a return to Rome—both historically and religiously—to reconnect to the origins of Western culture, reinforce the strength of this tradition and ensure its survival into the future.
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Domingo, Rafael. "Christianity, Solidarity, and Law". W The Oxford Handbook of Christianity and Law, 831–42. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.60.
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Abstract This chapter deals with the connections between Christianity, solidarity, and law and argues that Christianity transformed the Roman law concept of solidarity by redefining it as love to the point of divinization. In this sense, Christian solidarity illuminates and enhances secular solidarity. To the extent that humans act in greater solidarity with others, they discover their radical unity with all bearers of the divine image. The closer that human solidarity comes to the ideas of love, service, and gratuitousness, the more it manifests the solidarity of the Triune God. Solidarity permeates all dimensions of human existence: the legal, the political, the social, and the spiritual. Therefore, fully implementing solidarity entails a profound spiritualization of society. Christianity plays a decisive role in the achievement of some social objectives of solidarity, such as respect for all persons and their rights; the preferential option for the poor, the sick, and the weakest; the abolition of discrimination; the protection of the planet; and the development of a global law for humanity.
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DeMeuse, Eric J. "The Society of Jesus as the Ideal Expression of Unity and Catholicity". W Unity and Catholicity in Christ, 149–78. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197638637.003.0005.
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This chapter argues that it is in the charism of the Society of Jesus that Suárez sees the dynamic between Christic unity and missional catholicity most fully lived out in the practice of the Church. Though Suárez considers the Society only a specific determination of the ecclesial way of life, he also considers it not just any determination, but the most excellent determination. This chapter thus looks particularly at how Suárez understands the unity and universality of the Society of Jesus in the light of his ecclesiology, and how the unity and universality of the Society is expressive of the unity and catholicity of the Church.
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Pattison, George. "Moral Man, Immoral Society". W A Metaphysics of Love, 108–39. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.003.0005.
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Love is typically seen as a characteristic of intimate relationships, not of larger social units such as the state. But if Christianity aims at a Kingdom of Love, what social forms might enable such a kingdom to be formed? Christian teaching suggests two primary forms, the family and the Church. The family is approached in a dialogue between Hegel and recent magisterial Catholic teaching. Where Hegel subordinates the family to the state, Catholic teaching proposes that the state is subsidiary to the family. The family is also seen in Catholic teaching as modelling the life of the Church. However, social changes make Dostoevsky’s model of the ‘accidental family’ more appropriate than that of the conventional nuclear family, while Rosenzweig warns against extending the model of the family to the territorial nation-state. The chapter also develops the idea of human solidarity.
Streszczenia konferencji na temat "Christian Unity Society"
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Marsola, Guilherme Henrique, i Liliana Grubel Nogueira. "The Merchant and the Church in the Middle Ages". W II INTERNATIONAL SEVEN MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/homeinternationalanais-071.
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Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.