Lesmore Gibson Ezekiel. A Missiological Critique of the World Council of Churches’ Notion of Just Peace: Its Implications and Contextual Relevance for Overcoming Violence and Peacebuilding in the Multi-Religious Community of Jos. PhD Thesis, Pietermaritzb

2017 ◽  
Vol 69 (1) ◽  
pp. 133-135
Author(s):  
Martin Robra
2016 ◽  
Vol 42 (1) ◽  
pp. 1-21
Author(s):  
Mary-Anne Plaatjies Van Huffel

Justice and peace have been central concerns for the World Council of Churches (WCC) since its foundation in 1948. A notable transition from a just-war position to a just-peace position has taken place during the course of time. This paper will attend to statements regarding just war and just peace, justice, peace, armaments and disarmaments issued during the past decades, as well as the Historic Peace Churches’ influence on the discourse. At the end of the paper I will attend to the changeover of the global culture of violence in the direction of a culture of just peace and the movement of peace to the centre of life and witness of the church. Earlier theWCC embraced the theory of just war − currently just peace is being underscored.The Historic Peace Churches played a pivotal role in this transformation.


Author(s):  
Sólveig Anna Bóasdóttir

A recent contribution of the World Council of Churches to the peace theology of Christian churches is highlighted in this article. The article is divided into two parts: In the former, the focus is on the campaign of the World Council of Churches in 2001–2010 named The Decade to Overcome Violence: Churches Seeking Reconciliation and Peace. The second section deals with the product of the campaign, referring to the paper Just Peace Companion, issued by the World Council of Churcher in 2012. This paper rejects the traditional doctrine of just war, which justifies warfare due to certain circumstances, replacing it with a radical peace theory which states that peace is the true and proper mission of Christian churches. Justice and peace are closely intertwined, and both must be maintained throughout the work of the churches, especially among children and adolescents. Peacebuilding and peace-education, however, are not independent campaigns but an eternal and permanent project for the churches.


2020 ◽  
Vol 9 (4) ◽  
pp. 74-93
Author(s):  
V.A. LIVTSOV ◽  
◽  
A.V. LEPILIN ◽  

The main purpose of the article is to analyze the emergence of opposition to ecumenism in the Rus-sian Orthodox Church (ROC) in the post-perestroika period of Russia. The article examines the issues of interaction between the Russian Orthodox Church (ROC) and the World Council of Churches (WCC), the aspects of opposition to the ecumenist movement in the Russian Federation in the post-Soviet realities. The author comes to the conclusion that in the post-perestroika period, a number of representatives of the Russian Orthodox Church were negatively disposed towards ecu-menism and considered this movement a heresy. The issues of this kind caused disagreement not only at the international level, but also within the structure of the ROC itself.


Author(s):  
Louis B. Weeks

Most Presbyterians possess an ecumenical spirit. They recognize other denominations as parts of the Body of Christ just as surely as their own. They cooperate enthusiastically in service, worship, and witness with Christians in many different denominations. Their reliance on biblical authority and agreement with Christians in other communions on many theological issues have led American Presbyterians to be involved in practically every major ecumenical endeavor. Many Presbyterians have been leaders in these enterprises as well. The Old Light and New Light Presbyterian reconciliation, major revivals in America and Europe, the mergers of denominations and comity arrangements for mission have provided energy and vision for ecumenism. The planting of newer Reformed churches—in Asia, Africa, Latin America, and predominantly Catholic countries in Europe—embodied this ecumenism. Mainstream Presbyterians played an important role in numerous ecumenical organizations including the Evangelical Alliance, the World Alliance of Reformed Churches, the Federal Council of Churches, the Faith and Order and the Life and Work movements, and the World Council of Churches. Those who left the larger Presbyterian denominations to create new Reformed bodies have likewise engaged in ecumenism. In recent years, however, the extensive formal ecumenical ties have been eclipsed by the extensive ecumenism of local Presbyterian congregations and their individual officers and members.


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