Testimony until the end in a radical donation of life and blood can be communitarian and not only individual. That is the case for the two communities of Trappists and Jesuits, so different in their form and so close in their radicality. One is contemplative, the other active; one is in Africa, the other in Latin America. Both are religious Catholic orders. Nevertheless, the cause of their violent death is secular. For one, there is love and dialogue with otherness: other cultures, other religions, other beliefs. For the other, there is justice for those who are the victims of iniquitous economic and political systems: the poor. Assuming secular causes into their religious consecration and commitment, those communities teach today to the plural society we live in how to be open to otherness, to difference, and to the various vulnerabilities that clamor for justice. They also teach to the churches a new radical way to live the gospel—not with a unique institutional point of view but with an unlimited openness to all hungers and thirsts of the world. Their martyrdom is a liturgy celebrated publicly, instigating reflection and action.

The word koinonia has gained prominence in recent ecumenical discussions. In this original and substantial work Lorelei Fuchs proposes the theological idea of koinonia, commonly translated as "communion" or "fellowship," as the key to moving fractured churches toward a future unity. Fuchs challenges churches to move beyond mere dialogue and to apply ecumenical insights at the local level. She begins by relating the exegetical meaning of koinonia to its ecumenical meaning, tracing the place of koinonia both within the churches and between the churches. She then examines the concept of koinonia in the extensive and fruitful dialogues that have taken place between Lutherans, Anglicans, and Roman Catholics, finally articulating a "symbolic competence for communionality" that provides a rich and workable way forward for church unity at all levels. Encompassing the latest in ecumenical thought, Koinonia and the Quest for an Ecumenical Ecclesiology provides a broad, thoughtful framework for realizing Christ's prayer "that all may be one . . . so that the world may believe."

On the Way to Fuller Koinonia - Official Report of the Fifth World Conference on Faith & Order

Has the Church lost sight of her original vocation of living out her mission by serving the world? There is a prevailing ecclesiology of fatalism which suggests that it has, and that there is nothing to do be done about. This book argues however, that the church still has a role in bearing witness fruitfully and creatively even within a context of crisis. Leading thinkers offer theoretical, contextual and practical responses to encourage a renewed love for the church and renewed energy to bear witness appropriately and creatively. Chapters include: Richard Bauckham – on New Testament perspectives on a church in crisis Alister McGrath – challenging the narrative of decline Rev Dr Carlton Turner – on BAME Presence and the Witness of Diversity and Inclusion Dr Susie Snyder – on attending to those on the margins

This ecumenical report explores five areas of contemporary life that in some way affect every person in society. It considers topics such as the challenge of implicit religion; the shapes and forms of contemporary spirituality; and how science, technology and Christian faith can co-exist.

Texts from the Patristic Era with Commentary displaying the roots of the deeply mystical spirituality that has flourished among Christians throughout the ages. By linking together a series of brilliantly chosen texts from the early centuries of the Church, the author lays bare the roots of the deeply mystical spirituality that has flourished among Christians throughout the ages. This book will appeal to anyone who is interested in the field of spirituality. It is a masterly contribution to Christian scholarship, and this second edition includes an extraordinarily useful Index.

Testimony until the end in a radical donation of life and blood can be communitarian and not only individual. That is the case for the two communities of Trappists and Jesuits, so different in their form and so close in their radicality. One is contemplative, the other active; one is in Africa, the other in Latin America. Both are religious Catholic orders. Nevertheless, the cause of their violent death is secular. For one, there is love and dialogue with otherness: other cultures, other religions, other beliefs. For the other, there is justice for those who are the victims of iniquitous economic and political systems: the poor. Assuming secular causes into their religious consecration and commitment, those communities teach today to the plural society we live in how to be open to otherness, to difference, and to the various vulnerabilities that clamor for justice. They also teach to the churches a new radical way to live the gospel—not with a unique institutional point of view but with an unlimited openness to all hungers and thirsts of the world. Their martyrdom is a liturgy celebrated publicly, instigating reflection and action.

In recent history, men from a variety of backgrounds have come to the same conclusion: that the Bible is about Israel only. For example: In 1861, John Mason Neale translated an ancient twelfth century Latin hymn and its title was O Come, O Come Emmanuel. Ever since 1861, Christians have sung that hymn at Christmas time, especially at Advent. Do you know what the words really mean that you are singing? In 1878, Edward Hine wrote an article titled, Seven-Eighths of the Bible Misunderstood, wherein he explains that seven-eighths of the Bible is about national salvation, i.e. the national salvation of True Israel; whereas, only one-eighth of the Bible is about personal salvation. Did you know that? In the 1960’s, Pastor Sheldon Emry wrote an article title, An Open Letter to Any Minister Who Teaches the Jews Are Israel, wherein he is of the opinion that the Israel that exists today since 1948 is not the True Israel of the Bible. In 1998, Arnold E. Kennedy wrote a book titled, The Exclusiveness of Israel, wherein he legally proves using the King James Version of the Bible that the Bible in general is only about True Israel. So, here we are in the Twenty-First Century, and the Gospel that is preached today is totally convoluted from that which was preached in the First Century A.D. by Yahshuah and His disciples, i.e. the Gospel of the Kingdom. So, where did the so-called churches and pastors go wrong? By the way, is there really a hierarchy in the Bible? In order to find out what the truth really is, we have to look at the original languages in which the Bible was written and then translated. For example, the Old Testament was written in Hebrew and Aramaic, then translated into Greek. The New Testament was written in Hebrew and Greek. Both Testaments were put together and translated into Latin, then German, and finally into English, from which the entire world received their own translation of the Bible. So, what was the original meaning of the words used in the original languages, i.e. the etymology of the words. Once that is determined, then we can go onto the next phase and discuss types in the Bible. From there, what is the Law of First Mention? How should Bible prophecy be Interpreted? Who are the keys to Bible prophecy? Where are we in the Bible prophecy timeline? During these discussions, we will find out who Yahweh chose of all the families of the earth to make His own. The churches teach universalism. The question then becomes, Who was Yahweh’s Law given to? What are the Laws of Yahweh? And then the even bigger question becomes, Who was Yahshuah sent to? All of these questions and more will be answered as you read this book...