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The book ends with a chapter on the 1950 statement by the Council's central committee, "The church, the churches and the WCC", which remains a key document on how the WCC understands its own identity and role.
What is Ecumenism? How and when did it start? What are its goals and how will they affect the future of the Christian churches? This book answers these questions and examines the remarkable story of new encounters between Orthodox, Roman Catholic, Anglican, Old Catholic, and most Protestant churches. Most of these churches have been divided for centuries over issues of theology, faith, and practice. Ecumenism seeks to reconcile these differences and to bring the churches together into a new unity based on their commonalities and their understanding of Christian faith. Here, FitzGerald traces the history of the churches and their divisions and focuses on the ways in which the Ecumenical movement began and the efforts that have been made to assist the churches in overcoming age-old strife, animosity, and misunderstanding. For centuries, Christian churches have remained divided over their doctrinal differences, but beginning in the late nineteenth century, churches and their members slowly began to emerge from their isolation. They began to abandon competition, mistrust, and misunderstanding in an effort to seek out their common interests and faith through meetings and organizations meant to bring them together. The encounters between the churches led to proposals for common prayers for unity, and for common witness in society. While not without difficulty, these encounters have fostered a renewal in Christian theology, worship, and witness, affecting all levels of church life. The process has touched Christians all over the world in various ways. FitzGerald carefully traces the history of the movement and its impact on the churches themselves, as well as the believers who attend them, making this important reading for all Christians and anyone interested in learning more about church division and efforts to restore unity.
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Volume 2 (1948-1968) first appeared in 1970. It covers the history of the World Council of Churches from its first assembly at Amsterdam to its fourth assembly at Uppsala, Sweden; analyzes the development of regional ecumenical organizations; and recounts the impact of the Second Vatican Council on the ecumenical witness of the Roman Catholic Church.
"Ecclesiology from below," as it operates in this work, is directed to history; it moves through the actual church of history to ecclesiology or to an understanding of the church both as it is and as it should be. In the first volume that passage was fairly explicit because comprehensive ecclesiologies in our sense did not exist. In this volume ecclesiology itself becomes much more directly the subject matter of the book, but without losing sight of concrete history and the degree to which these ecclesiologies are historically conditioned. Put somewhat differently, the main goal of this "comparative ecclesiology" is not simply to lay down one after another different ecclesiologies that emerged over the last five hundred years, although that describes the book with empirical accuracy. Its larger intent is to show the richness, vitality, and creativity of the whole church as it moves through history, adjusting to new times, places, and cultures.
Lesslie Newbigin (1909-1998) was one of the seminal theologians of mission in the twentieth century, and perhaps the most important in the English-speaking world. His thinking was anchored in the practice of mission: he was a missionary in India, a bishop of the Indian church, and a leader in emerging international mission structures. In his late years, he pioneered research on how the gospel could engage with Western culture. For many he is the founding father of the missional church movement. This book is the first to address the crucial role Newbigin played in shaping ecumenical thinking on mission during the twentieth century, filling an important gap in our knowledge of the development of twentieth-century missional theology. It does so by seeking to answer a central question in Newbigin's thinking: How does "mission" relate to "church"? Taking the integration of the International Missionary Council with the World Council of Churches as its central focus, this book provides a unique history of crucial events in the ecumenical movement. But more importantly, through a study of Newbigin's role in the theological debate, this book demonstrates how missional theology evolved during the postwar period when there was a "sea change" in understandings both of mission and church.
A monograph on the history of the reception of Karl Barth's theology in Great Britain. >
This book provides a specific proposal for churches divided by centuries-long disputes and disagreements to move toward a vision of the unity of the church. It seeks to offer a way for divided churches to move beyond the present quagmire that challenges much of the modern ecumenical movement. Building upon the theological dialogues between the churches, this volume identifies and supplies a way for churches to regain a momentum that seems recently to have been lost in the ecumenical movement.
Covers many world religions such as Judaism, Christianity, Islam, Zoroastrianism, Hinduism, Jainism, Buddhism, Shinto, Confucianism, Taoism, Sikhism, Dialectical meterialism, etc.
This book tells how a group of Protestant theologians forged a theology of international engagement for America in the 1930s and 40s, and how in doing so they informed the public rationale for the United States' participation in World War II and stimulated American leadership in establishing both secular and international organizations for the promotion of world order. This remarkable group included Henry P. Van Dusen, Reinhold Niebuhr, John Bennett, Francis P. Miller, Georgia Harkness, and Samual McCrea Cavert. Warren show how, in creating a coherent, theologically-derived position and bringing it to bear on contemporary international issues, this group combined ideas with public action in a way that set the standard for American theologians' social activism in the years to come.