发扬佛教慈悲济世精神 积极投入慈善公益事业

<正>2010年9月8日,中国佛教协会慈善公益委员会第一次会议在广州隆重举行,标志着中国佛教协会的公益慈善事业将翻开历史上新的一页。会议提出,慈善公益委员会将在党和政府的领导下,积极引导广大     

天堂在自心 慈悲最吉祥——广东省佛教界隆重举行抗震救灾慈善募捐晚会

本刊讯6月21日,广州天河体育中心体育馆内灯火辉煌,香烟袅袅,由广东省佛教协会主办,广州光孝寺、深圳弘法寺、广州六榕寺、韶关南华寺承办,广东省21个市佛教协会或佛协筹备组协办的"广东省佛教界抗震救灾慈善募捐晚会"在这里隆重举行。     

关于借用汉传佛教文化力量改造重刑罪犯的一点思考

为应对我国监狱罪犯改造工作所面临的严峻挑战,汉传佛教作为已被古今实践充分证明其有效性的“老办法”和“新力量”,应尝试利用我国监狱现有的罪犯改造模式和平台,以公益慈善活动的形式,参与到重刑犯的教育和改造工作中去.本文对开展这项试点工作的合法性、需求性和可行性进行了分析.     

净心长老示寂 中国佛教协会发唁电致哀

净心长老圆寂赞颂会:惊悉世界佛教华僧会会长,台湾中国佛教会第13届、14届理事长净心长老于2020年2月15日舍却尘劳,安祥示寂,人天眼灭,法海舟沉。我会同仁深感悲痛,谨致深切哀悼。净心长老德高望重,享誉教界。长老一生戒德庄严,弘法利生,建寺安僧,推动僧伽教育,致力公益慈善,积极推动海峡两岸佛教界的友好交流。长老的圆寂,是佛教界的一大损失。     

上海市民宗局青年党员干部 闻令而动 在疫情防控阻击战中汇聚青春力量北大核心

3月中旬以来,上海市疫情防控形势空前严峻复杂,上海市民宗局党组以习近平总书记关于疫情防控的重要指示精神为指导,坚决贯彻落实中共上海市委、市委统战部的相关部署要求,把疫情防控作为头等大事来抓,第一时间下发《关于坚定信心、坚持不懈,坚决打赢疫情防控阻击战的通知》,召开全体党员干部大会,号召党员干部发挥先锋模范作用,团结一心共同守“沪”。     

菩提路上行愿时 千手一心利众生——北京市仁爱慈善基金会活动纪实

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广东省佛教协会 慈心济世 善行人间

多年来,广东省佛教协会秉承六祖"佛法在世间,不离世间觉"的人间佛教思想,弘扬"弘法是家务,利生为事业"的优良传统,将慈善视为庄严国土、利乐有情的重要方式,充分发挥佛教自身的独特优势,开展公益慈善活动,对多个公益慈善项目进行了有益的探索,并取得了一定的成绩。     

坚持天主教中国化方向 贡献爱国爱教积极力量 记辽宁省天主教爱国会副主席兼秘书长张克祥

<正>辽宁省天主教爱国会副主席兼秘书长张克祥出生在一个传统的天主教家庭。1985年,张克祥高中毕业后,考入沈阳天主教神学院学习,立志成为一位司铎,从事牧灵和福传事业。神学院毕业后,他先后从事神学院教学和管理工作、公益慈善工作以及辽宁省天主教“两会”日常工作。在不同的岗位,     

首届全国宗教界先进个人系列报道之七:坚持天主教中国化方向 贡献爱国爱教积极力量 记辽宁省天主教爱国会副主席兼秘书长张克祥

辽宁省天主教爱国会副主席兼秘书长张克祥出生在一个传统的天主教家庭。1985年,张克祥高中毕业后,考入沈阳天主教神学院学习,立志成为一位司铎,从事牧灵和福传事业。神学院毕业后,他先后从事神学院教学和管理工作、公益慈善工作以及辽宁省天主教“两会”日常工作。     

Better to Decide Together: Shared Consumer Decision Making,Perceived Power,and Relationship Satisfaction

Shared consumer decisions, particularly those made with a relationship partner, can be very different from decisions that are made alone. Across multiple studies, we investigate how shared consumer decision making affects perceptions of power and relationship satisfaction. We integrate two streams of research to create a novel theory about consumer decision making and perceived power. Specifically, we suggest that shared consumer decision making combines two necessary components of power—an individual's influence over and a partner's engagement in the decision—and that these combined components drive power perceptions. In other words, individuals who relinquish some control and make a decision with their partner, ironically, perceive having greater power than if they had made the decision alone. We further find that shared decision making and greater perceived power lead to greater satisfaction with the relationship in which the decisions are made. By focusing on consumer decision making within relationships, the current research contributes to the literatures on decision making, social influences in consumer behavior, close relationships, consumer well-being, and power.     

Experience from the Mission to Cuba: Related to Together towards Life

The mission that God has given is one of proclamation, liturgy, deaconry, education, and stewardship. This is why it is necessary to develop new models for mission based on national work, where we review our biblical and theological discourse, our ecclesiology, the structures that limit our missionary activity, the models of theological education, our traditions and creation of liturgy, and our conceptual models and practice in ministry. Considering this, the World Council of Churches' document Together towards Life: Mission and Evangelism in Changing Landscapes offers interesting guidelines for teaching and practicing mission, which the author analyzes in the ecumenical Cuban context, and in particular in that of the Evangelical Theological Seminary of Matanzas, Cuba.     

A Catholic Missiological and Ecumenical Appreciation of Together towards Life

The new mission statement Together towards Life does not so much propose new teachings about mission as point out pertinent reminders and reconfirmations of some of our beliefs and convictions about God's mission (missio Dei) in and for the world. The author suggests that among the many challenges expressed in the statement, three merit special attention: (1) the proposal to shift the mission concept from “mission to the margins” to “mission from the margins”; (2) the necessity to underline the intrinsic link between humanity and creation; and (3) the temptation to consider “mission” as at the service of the interests and aggrandizement of individual churches instead of the contrary. He concludes that this statement is an invitation to walk “together towards life” for the benefit of both humanity and the whole of God's creation, and that the urgent challenge is to forge concrete means to make this dream a reality, even in the face of paying the “cost of discipleship.”     

Together towards Life in the Context of Liquid Modernity

Among the “changed landscapes” identified by the new World Council of Churches mission affirmation Together towards Life is the rapidly advancing secularization evident in the Western world. Growing numbers of people live for goals that are entirely immanent, with apparently no transcendent reference to their lives at all. This presents a new missionary frontier for Christian faith, as Lesslie Newbigin prophetically suggested in the 1980s. Since then, the frontier has strengthened, as disillusionment with Christianity has grown and modernity has taken an ever more liquid form. It has also widened as globalization has taken the free market and its values to almost every part of the world. Together towards Life poses this question: How can we proclaim God's love and justice to a generation living in an individualized, secularized and materialized world? It answers this question first by taking a pneumatological approach to understanding mission and thus talking the language of people immersed in the culture of “liquid modernity” who struggle to connect with heavily institutional religion but yearn for a viable spirituality. It goes on to stress the transformative character of mission, particularly in regard to economic justice and ecological responsibility. It takes a radical direction with its emphasis on the marginalized as agents of mission and the communal nature of Christian witness. In a context of plurality, it fosters an open and adventurous approach, making the “other” a partner in, not an “object” of, mission. At the same time, it calls for bold proclamation of the good news of Christ to meet the personal existential crisis that is a common feature of the late modern world. In these ways, Together towards Life strikes notes that resonate in the context of liquid modernity while also making a call to conversion and transformation. It offers, in short, “challenging relevance.”     

A Call to Act Together

This article offers a discussion of the Assembly Message, ‘A Call to Act Together', which unpacks, reframes, critiques and amplifies some key texts and concepts and explores their missiological relevance from an Indian and indigeneous perspective. The Assembly Message highlights love as the moving force for mission, but the article questions if the Ecumenical movement has the boldness and inclusiveness required by love rooted in Christ. The call for reconcilitation is unpacked through reflections on the Ao Naga practice of Aksü, which is a tradition and custom for enabling reconciliation and peacemaking. The article offers Aksü as an illustration of the practices that could ground the Message's claim for reconciliation and names dimensions of the spirituality needed to sustain the Ecumenical movement's future direction. Love and reconciliation point to interrelationship, which the article insists must be inclusive of commonality and difference, but also move forward against the systems of marginalisation.     

A Call to Act Together

This is the text of the message issued by the 11th Assembly of the World Council of Churches, meeting in Karlsruhe, Germany, from 31 August to 8 September 2022. In their message, delegates stated that all are called by Christ's love to repentance, reconciliation, and justice in the face of war, inequality, and sins against creation.