Koinonia

The word koinonia has gained prominence in recent ecumenical discussions. In this original and substantial work Lorelei Fuchs proposes the theological idea of koinonia, commonly translated as "communion" or "fellowship," as the key to moving fractured churches toward a future unity. Fuchs challenges churches to move beyond mere dialogue and to apply ecumenical insights at the local level. She begins by relating the exegetical meaning of koinonia to its ecumenical meaning, tracing the place of koinonia both within the churches and between the churches. She then examines the concept of koinonia in the extensive and fruitful dialogues that have taken place between Lutherans, Anglicans, and Roman Catholics, finally articulating a "symbolic competence for communionality" that provides a rich and workable way forward for church unity at all levels. Encompassing the latest in ecumenical thought, Koinonia and the Quest for an Ecumenical Ecclesiology provides a broad, thoughtful framework for realizing Christ's prayer "that all may be one . . . so that the world may believe."

A study of the larger group, focusing on the processes and dynamics whereby the group micro-culture emerges. As the initial frustrations of the group find expression in hate, this is transformed through dialogue to what the Greeks knew as 'koinonia', or the state of impersonal fellowship. Essentially, Koinonia concerns itself with an operational approach to dialogue, culture and the human mind through the medium of a larger group context, and adopts a direction similar in many ways to the group-analytic method of S.H. Foulkes. In attempting to link the most intimate aspect of individual beings naturally and spontaneously in the socio-cultural setting of the larger group, by the very nature of its size, offers a structure or medium for linking inner world with cultural context, and is thus able to establish a unique dimension-that of the micro-culture.

"Was Paul's relationship with the Philippians an economic partnership? Julien M. Ogereau explores the socio-economic dimension of Paul's koinonia with the Philippians from a Graeco-Roman perspective and argues that Paul maintained this partnership to provide financially for his mission."--Page 4 of printed paper wrapper.

Star had entered seventh grade at Peak Middle School and was going through all the self-doubts and insecurities that go with her age. Her mom and her dad had recently divorced, and Star was spending more time with her grandma and her grandpa at her favorite place in the whole world, Konanea. Who would have thought that this quiet farm in rural South Carolina, where the Andrews have lived for over twenty-five years, would become such an adventure for Star that it would completely change her life? Located on 10,000 acres of prime farming and woodlands only thirty minutes north of Columbia, the state capital. Star discovered there was more to Konanea than she knew growing up. Actually there was more under Konanea, a highly technical research and development facility called the Complex, which would change her life in ways she never expected. Her life would be filled with the incredible journey that would eventually take her places she had never imagined.

Testimony until the end in a radical donation of life and blood can be communitarian and not only individual. That is the case for the two communities of Trappists and Jesuits, so different in their form and so close in their radicality. One is contemplative, the other active; one is in Africa, the other in Latin America. Both are religious Catholic orders. Nevertheless, the cause of their violent death is secular. For one, there is love and dialogue with otherness: other cultures, other religions, other beliefs. For the other, there is justice for those who are the victims of iniquitous economic and political systems: the poor. Assuming secular causes into their religious consecration and commitment, those communities teach today to the plural society we live in how to be open to otherness, to difference, and to the various vulnerabilities that clamor for justice. They also teach to the churches a new radical way to live the gospel—not with a unique institutional point of view but with an unlimited openness to all hungers and thirsts of the world. Their martyrdom is a liturgy celebrated publicly, instigating reflection and action.

When did Satan fall? We know that the angels were created prior to the Earth. We find Satan had already fallen in Genesis 3. The mystery is, when did he fall? It appears that there are substantial Scriptural references to his rebellion, his agenda, and the subsequent catastrophic judgment that ensued. This raises the whole issue of the origin of evil. And why hasn't God simply wiped him, and sin, out completely? It is also disturbing to recognize that Satan tempted Jesus by offering him the kingdom, power and the glory in the temptations recorded in Luke 5. How could Satan lay a legitimate claim to these?

The Book of Ruth is venerated in college literature classes as one of the most elegant love stories of all time. What most people don’t realize, is that it is one of the most significant “New Testament” books located in the Old Testament—and it stands as a pivotal study in Bible Prophecy! It is an essential prerequisite to understanding the Book of Revelation! This tiny, 4-chapter book is one of the most inexhaustible sources of spiritual insight in the entire Bible. While it has been summarized in many of Chuck’s broader studies, Chuck explores the many surprises hidden in the text of this charming treasure (including some hidden secrets that will astonish most Biblical scholars!) Every detail of the text will evidence a skillful design beyond the skills of any human editor. Join Dr. Chuck Missler for another series of exciting teaching from the beautiful River Lodge, New Zealand as he explores this great little book.