spiritual gifts to accompany and confirm the word, but rather he sees it as something more thoroughgoing. As the believer is baptised in the Spirit, divine life ‘will flow out’ and so, filled with this divine life, the Spirit-baptised believer ‘will become a channel, aliving sacrifice, out of which will
maintenance of human rights, the commitment to social justice, and the acceptance of responsibility for past violations as a means of reconciliation.
The same religion that motivates individuals to violence and destruction can carry the capacity for peace, hope, tolerance, and healing. It can nurture
currents of the Christian traditions of just war and pacifism dominate the picture, but hardly intersect. Without erasing the outlines of the previous map, the theological map of just peace offers a different kind of picture, one that interrelates multiple aspects of life and society. In providing
a diversity of contexts and ages. According to Stendebach, shalom fundamentally expresses a relationship between God and humankind. It is the result of turning to God and it implies living one’s life in communal relationship with God. Shalom also means to be part of the new horizons of God
God and one another, it is considered to be the true household of God, built like living stones into a spiritual house. The Companion maintains that the building of peace in anticipation of God’s kingdom is an important dimension of common life in the household of God.
years of war, Christians from different sides of national borders had been fighting each other. Building up a platform for bringing the churches together in common witness and dialogue thus emerged as a critical task. This was a vital goal at the conference of the emerging Life and Work movement which
applied theology. Peace education, in the sense of spiritual formation, is considered to enable the individual to apply the Christian understanding of peace in the practice of everyday life. In this way, spiritual formation emerges as a vehicle for the living-out of theology.
that pacifist nonviolence is rooted in the sense of compassion for fellow humanity. It comes out of solidarity with all persons who share one’s humanity: with all for whose sins Christ died and who are promised new life in his resurrection. Accordingly, compassionate pacifism is motivated by a sense
, interrogated, and specified some of the philosophical terms of my thesis. Here in this section I want to do the same for some of the key theological terms. When we attempt to understand the doctrine of creation from a perspective internal to the life of faith we will be motivated to see it holistically
civil state, it has become a vehicle of democratic ideals and consumer choice:
Determined by past presuppositions about the importance of commitment for the living of the Christian life, we have underwritten a voluntaristic conception of the Christian faith, which presupposes that one can become a