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David Bradnick

twentieth century people found themselves living between two worlds – the pre-modern and modern – and Pentecostalism offered them a means to bridge the gap. Pentecostal scholar Kenneth Archer argues that Pentecostalism is a “paramodern” movement because of its ability to blend these worlds. He writes

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Vebjørn L. Horsfjord

after the organisation was established in 1948. In the mid 1950s a “sub-unit” for interreligious dialogue was created alongside a study programme called “The Word of God and the Living Faiths of Men” ( Pratt 2009 : 21). A 1966 conference of church representatives was understood by wcc itself as the

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Vebjørn L. Horsfjord

point recognises that “all human beings have the right to the preservation of life, religion, property, intellect, and dignity”. The universalising formulation is followed by a sentence that narrows interest to the obligations put on those more directly involved in the encounter: “No Muslim or Christian

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Vebjørn L. Horsfjord

selective and situatively [sic] motivated, if not to say opportunistic, revisionist reading, while totally neglecting to provide a coherent hermeneutics” ( Richter-Bernburg 2008 : 2). He points out that acw (on page 2) acknowledges al-Tabari’s tafsir as authoritative and goes on to show that this very

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Brian A. Kemple

human knowledge is not simply and directly an immediate perception of things as things, but rather that “object and objectivity are the very life and salvation of the intellect” 47 (object being said here in the original sense of the Latin obiectum as that which is present to a power and most

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Colby Dickinson

, but which also confined the human being to a rather limited identity (e.g. in terms of sexuality, gender, race, citizenship and so on) rather than explore the possibilities of living in a state of freedom beyond such imposed logics. In this sense, both Foucault and Heidegger were attempting, like

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Celebrating God’s Works

The Day of Worship and the Ethics of Work

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Pieter Vos

fenomeen ‘arbeid’, in het bijzonder bij C.J. Dippel, A.Th. van Leeuwen, Hanna Arendt en E.F. Schumacher (Work for a Living and the Life of Work: A Theological-Ethical Exploration of the Phenomenon of ‘Work,’ according to C.J. Dippel, A.Th. van Leeuwen, Hannah Arendt and E.F. Schumacher in particular) (Den

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Cutting, Binding, and Re-Membering

A Covenantal Approach to Christian Liturgy and Ethics

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Hak Joon Lee

: promising, blessing, beseeching, commanding, convicting, threatening, and comforting, as we see vividly in the prophetic literature. 18 A covenant is sustained and renewed through divine-human communicative actions. Therefore, life in the covenant is never static because it is sustained through a living

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F. LeRon Shults

as Rugmark), a non-profit organization that monitors and audits companies that make hand-knotted carpets. Those companies that pass inspection are provided a GoodWeave logo that certifies that their product has been made without the use of child labor. Despite several attempts on his life over the

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Liturgical Formation and Practical Ecclesiology

Reflections on the Quest of a Local Church

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Hans Schaeffer

these theoretical standards aptly described the socio-cultural reality in the rcl .” 23 In a recent report by the Practice Centre on Reformed identity, presented to the General Synod of the rcl 2017, it is stated that ‘Reformed identity’ is the complex unity of living, working, listening and