Christian witness

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Christian Witness in a Multi-Religious World

Christian Witness in a Multi-Religious World

Today’s context is truly exceptional: the rapid globalisation of the economy and of cyber- communications has left nowhere isolated. The de-territorisation of cultural domains has undercut previously held local and regional consensus in social and cultural values. Mass world-wide migration has turned everywhere into multi-cultural and multi-religious fluidity. Meanwhile, the model of globalisation is that of “casino capitalism” where the rapacious and the unethical win, and where the gap between a minute minority of super-rich and an ever-enlarging majority of the poor is producing an increasing number of unwanted “losers”. 1 Losing out economically while unable to transform their situation politically, bereft of both dignity and identity, understandably some of the displaced retreat into cultural, ethnic and religious enclaves. And a few turn to criminality and so to religious violence. Treating the earth as a seemingly unlimited source of wealth is destroying the earth as the common home of humanity, for the earth is not a collection of objects, but rather a communion of subjects. In this unprecedented context, the PCID, IRDC and WEA drew up the 2011 recommendations for conduct on Christian witness. Over the past six years the situation has intensified rather than diminished.
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Mendonsa, Peter
  

(2006):


	Christian Witness in Interreligious Context: Approaches to Interreligious Dialogue.


Dissertation, LMU München: Katholisch-Theologische Fakultät

Mendonsa, Peter (2006): Christian Witness in Interreligious Context: Approaches to Interreligious Dialogue. Dissertation, LMU München: Katholisch-Theologische Fakultät

Jesus speaks of God the Father in terms of His love for all, “for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Mt.5:45). It is His saving love that brings the whole human race into one universe. The universal salvific will of God, in 1 Tim 2:4-6, bases on the universal mediation of salvation by Jesus: “God…desires all humans to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony to which was borne at the proper time.” Christian witness in interreligious context: Approaches to interreligious dialogue highlights the relationship of Christians to other believers. It is our belief that God of love has recourse to all differently and saves all. Through love and service a Christian ought to dialogue with other believers. Living with people of other faiths in India has inspired me to study the relationship of Christians to other believers and the Christian witness in interreligious context. I am deeply grateful to Prof. Dr. Ludwig Mödl who encouraged me to explore this possibility. It is because of his guidance and timely suggestions that I have been able to complete my work. I express my gratitude and appreciation to Prof. Dr. Armin Kreiner for his helpful suggestions. On 20 th November 2006 I successfully completed the doctor-exam conducted by Prof. Dr. Ludwig Mödl – Pastoral Theology, Prof. Dr. Armin Kreiner – Fundamental Theology and Prof. Dr. Josef Wehrle – Old Testament. I am grateful to the professors for their contribution to my doctoral studies. My gratitude extends to my Dominican Brethren of both Indian and South-German Province. My family and friends have given to me their continuous encouragement, guidance and spiritual support. May God protect and bless them always. And as to my doctoral theme I wish and pray that all believers – Christians and others – may find goodness and peace in one another and serve One God of love.
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Christian witness in a Communist context : a study of the theological writings of Josef L  Hromadka and Jan M  Lochman from 1948 to 1969, and their relevance to the churches in Hong Kong facing 1997

Christian witness in a Communist context : a study of the theological writings of Josef L Hromadka and Jan M Lochman from 1948 to 1969, and their relevance to the churches in Hong Kong facing 1997

CHRISTIAN WITNESS IN A COMJNIST CONTEXT: A STUDY OF THE THEOLOGICAL WRITINGS OF JOSEF L.HROMADKA AND JAN M.LOCHMAN FROM 1948 TO 1969 AND THEIR RELEVANCE TO THE CHURCHES IN HONG KONG FACI[r]

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Christian Witness, Moral Anthropology, and the Death Penalty

Christian Witness, Moral Anthropology, and the Death Penalty

position adopted, and the manner in which it is acted on, are compatible with the concept of liberal democracy, and if the discussion concerning the issue is condu[r]

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12-18-2014 12:00 AM The Christian as Witness in View of the True Witness

12-18-2014 12:00 AM The Christian as Witness in View of the True Witness

Additionally, the nature of the union between Christ and Christian further emphasizes the point that Christian witness to others must occur with a sense of openness and humility. Christians do not in any way possess Christ in their being, and so “no man who is called does not also have to see and understand himself as one who has still to be called and therefore as one who stands alongside and in solidarity with the uncalled.” 172 Nimmo also draws this connection between actualistic ontology and Christian witness, noting that all humanity, including Christian humanity, is fragile. 173 He suggests, furthermore, that actualistic ontology “demands that Christians remain absolutely open to the fact that realization in human action of the will of God is not confined to the Church,” and so Christians must always be prepared to listen and learn from those outside of the Christian community. 174 This humility with respect to others does not contradict the confidence with which Christian witness must also proceed, because both proceed from faith in divine lordship over all things. Christians are not confident by virtue of something which is theirs to possess and lord over others, but because they know that God has reconciled humanity to himself in Christ. Likewise, they are humble because they respect God’s freedom in his lordship over all humanity, not because they are unsure of themselves in relation to others.
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Die plek van sang en musiek in die Protestantse Erediens

Die plek van sang en musiek in die Protestantse Erediens

forms of hope should make theologians very modest and cautious in constructing the shapes of the future kingdom and preaching any par­ ticular shape Yet the Christian witness should not speak of our h[.]

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Peter as Witness to Easter

Peter as Witness to Easter

As Hengel would do, Pesch simply states, without examining the case of Mary Magdalene, that Peter was the first to see the risen Jesus. 26 Like- wise, Pesch does not clearly recognize the full import of Peter’s seeing the risen Lord. A chapter on the authoritative roles of Peter lists six areas: authority for the mission, exorcising and healing, teaching, discipline, reconciliation (the “binding and loosing”), and leadership. 27 In the section on teaching, Pesch spends less than one page on Peter as the one who received the first Easter appearance” and “formulated Easter faith.” 28 Something similar happens when Pesch sketches Peter’s connection with various steps in the process of the church’s emergence: “Israel’s rejection of Jesus; the Last Supper; the condemnation of Jesus; the renewal of fellowship with the Risen One; the restoration of the ‘figure of the Twelve’; Pentecost; the opening and ratification of the Gentile mission.” 29 The unique divine act that was Jesus’ resurrection from the dead towers over the other events; I also show how Peter’s authoritative role as witness to the risen Christ towers over his other roles.
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The collective action framing of conservative Christian groups in Britain

The collective action framing of conservative Christian groups in Britain

The first of these themes pulls together a number of interrelated points, maintaining that the decline of Christianity in Britain has led to a loss of social cohesion, the rise of a crude individualised culture and a sense of moral relativism, all of which are considered to be at the root of many of Britain’s social problems. Common assertions from group representatives here, for instance, include the claim that ‘there’s no longer a consensus about what’s right and wrong’ and that ‘we’re in a post-Christian multi-faith relativistic society where each person decides their own view’ (interview #1); that ‘the whole system is breaking down, at every level’ under the pressure of ‘this diversity stuff and being politically correct’ (interview #7); and that many of Britain’s problems are attributable to the fact that ‘[w]e don’t love Jesus enough … We don’t believe in a God that will judge, and in heaven and hell’ (interview #5). Another representative, in the same way, maintains that Britain’s social malaise is directly linked to a loss of Biblical principles. As they put it: ‘This is what happens when a society does not follow something straightforward like the 10 commandments, but says “no no no, we’re free to do what we want”’ (interview #6).
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Yeats's Poetry of Witness

Yeats's Poetry of Witness

Yeats, of course, wrote political poems which are not poems of witness: celebrations of heroism like "Easter, 1916," polemical poems like "September, 1913," or meditation[r]

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Offline  Witness  Encryption

Offline Witness Encryption

Functional witness encryption. Functional witness encryption was proposed by Boyle et al. [BCP14] and its encryption algorithm takes as input a circuit f in addition to instance x and message m. A party knowing a witness w for x now does not learn m itself, but only the function f (m, w). For example, x could be a labeled graph and a party knowing a t-clique in x can learn the labels of this clique (but no other labels). Indistinguishability-based security (there is also an extractability-based notion) requires that, even when x ∈ L, encryptions of (x, m 0 , f 0 ) and

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Growing Up a Witness

Growing Up a Witness

Intensity of Unacceptance I do not intend to discredit the prerogative people have to hold their own beliefs and be respected in doing so. I solely seek to expose the reality of the passing down of religion, particularly the Jehovah Witness religion, through following the matriarchal lineage within my own family and our experiences. In no way do I intend to belittle this religion or any other religion. I want to highlight certain aspects of this religious institution that I now reject. When looking on the Jehovah Witness website for my research, my heart began to race, making its home within my throat. My face became blood red as my stomach turned inside itself, over and over. The religion I once claimed to be mine proved to be unwilling to reciprocate my intense acceptance and love.
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Expert Witness Fees

Expert Witness Fees

5 Some of these courts even hold that any agreement to pay more than the ordinary witness fees is invalid for lack of consideration." This approach enables the indigent party to obtain e[r]

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The Reluctant Witness for the Prosecution

The Reluctant Witness for the Prosecution

It is submitted that the occurrence wherein the witness refuses to testify on a valid claim of his privilege against 72 self-incrimination will always be prejudicial, while his refusal t[r]

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Always read the label : the identity and strategy of Britain’s ‘Christian Right'

Always read the label : the identity and strategy of Britain’s ‘Christian Right'

extremists that might be constitutive of a Christian Right are usually no more than ‘screaming mullahs … somebody with a laptop in a bedroom with an attitude’. While developments in the United States are said to be ‘really influential in terms of how it informs the Evangelical church in the UK’, the idea of importing some form of U.S-style ‘culture wars’ is regarded as wholly inappropriate. Despite noting that ‘there are some here in the UK church who’d like to see the same thing’, the idea of attempting to gain political advantage by fostering a split between the values of the religious and the non-religious is one that simply ‘doesn’t work’. 65 The second key theme here is a rejection of the use of identity markers such as ‘Christian Right’ or ‘fundamentalist’ as ways of describing conservative Christian groups. The use of such labels is not only considered to be a misrepresentation of their actual beliefs – which are said to be straightforward, mainstream, orthodox Christianity – but is also a point of political contestation given the negative connotations attached to such labels in the British context. As such, their use is considered to be little more than an attempt by opponents of conservative Christian groups to undermine their efforts without having to actually engage with the arguments. On this point, for example, one representative claims that ‘We’re not trying to be a religious right’, and that:
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Perception and negotiation of christian and traditional spiritual practices among christian women in kenya

Perception and negotiation of christian and traditional spiritual practices among christian women in kenya

The most common path followed by some Christian women can be traced from Christian priests, through practitioners of western medicine (termed “medical doctors” in the figure), to prophets, who reveal the root causes of the problems encountered by the client. If the client is not satisfied or has been informed that he/she has been bewitched, the path continues to traditional healers, who identify the problem and heal through performing rituals. After the client has consulted a traditional healer and recovers, or indeed fails to recover, he/she returns to the starting point: the Christian priest. Gehman’s understanding of syncretism perspectives is paramount at this juncture. These are; conscious or deliberate where syncretism arises from church leadership. This means that the leaders of the church find ways of accommodating the gospel to other religious faiths and cultures. To be explicit, integration of cultural practices is done without compromise and Christian faith made relevant through fusing compatible practices with the gospel (Gehman, 1989). The spontaneous syncretism is where Christians do not mingle compatible practices with the truth of the gospel. In this case, Christians first seek spiritual help from the Christian priest and if it fails they consult traditional healers. For him, Christians here are blending practices that cannot be blended that results to split- level Christianity (Gehman, 1989).
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Going to Court: Information for the Witness

Going to Court: Information for the Witness

To protect our communities we must take legal action against anyone who is a threat to others or who has refused to stop acting anti-socially. As a witness to anti-social behaviour you can help us to win this legal action. This leaflet tells you what happens if the case goes to court…

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On Handling Inaccurate Witness Reports

On Handling Inaccurate Witness Reports

Abstract. Witness reports are a key building block for reputation systems in open multi-agent systems in which agents, that are owned by a variety of stake- holders, continuously enter and leave the system. However, in such open and dynamic environments, these reports can be inaccurate because of the differing views of the reporters. Moreover, due to the conflicting interests that stem from the multiple stakeholders, some witnesses may deliberately provide false infor- mation to serve their own interests. Now, in either case, if such inaccuracy is not recognised and dealt with, it will adversely affect the function of the reputation model. To this end, this paper presents a generic method that detects inaccuracy in witness reports and updates the witness’s credibility accordingly so that less credence is placed on its future reports. Our method is empirically evaluated and is shown to help agents effectively detect inaccurate witness reports in a variety of scenarios where various degrees of inaccuracy in witness reports are introduced.
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Witness Identification in Twitter

Witness Identification in Twitter

Each query was a boolean string consisting of a subject, a predicate, and possibly an object. These components were connected using the AND oper- ator. For instance,“2014 California Earthquake” was transformed to “(California) AND (Earth- quake)”. Each component was then replaced with a series of possible synonyms and replacements, all connected via the OR operator. For instance, the query may further be expanded to “(Califor- nia OR C.A. OR CA OR Napa) AND (earthquake OR quake OR earthshock OR seism OR tremors OR shaking)”. Finally, we added popular hash- tags to the search query, as long as they didn’t exceed Twitter’s limit of 500 characters. For in- stance, the query would be expanded by hashtags such as “NapaEarthquake”. As we read the re- trieved tweets, more synonyms and replacements were discovered which we added them back to the query and searched in Twitter again. We re- peat this process several times until the number of retrieved tweets is relatively stable. This process can help us find a good coverage of event tweets and witness tweets. However, we believe it is very hard to evaluate the accurate recall of our query re- sults since we have to (1) have the complete twitter data of a specific time period and (2) label a huge amount of tweets.
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The Child Witness in the Courtroom

The Child Witness in the Courtroom

allow victims and witnesses younger than 13 years to testify by alternative (closed-circuit) methods, which, to date, has only been enacted in a small number of states. However, all states have laws to minimize the impact on children of appearing in court through allowing support people or comfort objects or provisions for excluding the press. However, some states, such as California, have codes that apply only to victims of physical and sexual abuse and exclude children who witness violence; these children are covered by the federal statute.

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Assessing the Christian's Response to the Annihilating Self-Communication of a Suicide Bomber

Assessing the Christian's Response to the Annihilating Self-Communication of a Suicide Bomber

and theology.” Vision and way are predicates that are re- vealed according to an antéprédicatif confession before God. For the Christian, God is interwoven with Christ, in divinity incarnate, God made flesh. In the Prologue to the Gospel of John, it is the λόγος that becomes σάρξ , flesh [Jn 1:14], the same λόγος which was before all beginnings, Ἐν ἀρχῄ : which was with God: which was God (Jn 1:1). This λόγος , often trans- lated as ‘Word’ (masculine in Greek), is ζωή , ‘life’ (feminine), is φῶς , ‘light’ (neuter) [Jn 1:4]. Through this λόγος , this Life, this Light, all things came into being [Jn 1:4]. Jesus says later in the Gospel, if you abide τῷ λόγῳ τῷ ἐμῷ (in the λόγος of me), you are truly my disciples [Jn 8:31]. The criterion is the keep- ing of the new commandment: to love [Jn 13:34] in a love that is not a conclusion to a calculus of theory-application, but is rather conative toward all actions.
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