Vision Of Unity Research Articles

Analysis of Airport Operation Control Center (AOCC) Unit Services at Adi Soemarmo Boyolali International Airport

Airport Operation Control Center (AOCC) is the front line in supervising and controlling all problems and is the control center of Adi Soemarmo Solo International Airport operations in serving Airport Service Users. AOCC involves all stakeholders at the Airport by integrating the systems owned by each stakeholder so that they can operate effectively and efficiently. This study aims to determine how the AOCC unit service system is at Adi Soemarmo Boyolali International Airport and what factors can cause problems and solutions to AOCC unit service problems. This study uses a descriptive qualitative approach. The data used are primary and secondary data. Primary data is obtained from observation and interviews, while secondary data comes from literature studies and photographs related to the problems studied. The data analysis techniques used are data reduction, data presentation and drawing conclusions. To test the validity of the data, triangulation techniques are used. The research time is in August - September 2023. The results of this study indicate that a good service system was found by the Airport Operation Control Center (AOCC) Unit to service users starting from coordination with all parties, namely Airlines and Ground Handling, Air Traffic Control (ATC), Apron Movement Control (AMC), Information Unit, Aviation Security, Airport Operation Landside And Terminal (AOLT), Traffic Administration Office and Central Flight Schedule Office (CFSO) and the Airport Mechanical Unit. The service system uses the ACDM (Airport Collaborative Decision Making) system, namely with collaboration between stakeholders to share information between related parties in real time and make joint decisions in a win-solution manner. Factors that can cause problems are related to coordination between one and another so that it can harm several parties. The solution to various problems is to implement ACDM (Airport Collaborative Decision Making), where related units in airport operations synergize with each other, receive and share information from each unit, make proactive and appropriate joint decisions, anticipate unexpected events and provide the best quality of service, cohesiveness and unity of vision and mission.

EXPERIENCES IN THE AMAZON

The text explores the formation of family and community doctors with a specific focus on acting in rural areas and the health of the indigenous population, a frequently neglected aspect in residency programs in large urban centers. The narrative details an internship at the Macapá Indigenous Health Support House (Casai) and at the base hub of the Manga village, located in Oiapoque, Amapá. During this internship, the resident doctor of the municipality of Rio de Janeiro-RJ had the opportunity to provide medical attention directly to indigenous communities of the villages of Amapá and northern Pará. A central aspect of the text is the importance of exchange between scientific knowledge and traditional indigenous practices. The respect demonstrated by the indigenous population and the credibility attributed to their beliefs were essential to the effectiveness of the care performed. This experience offered the resident significant learning about person -centered medicine, allowing enriching contact with different cultures and traditions. These cultures have unique visions and understandings about the process of getting sick and healing, which contributed to a broader and more integrated understanding of health care. The internship stressed the importance of recognizing and respecting cultural practices in medical practice.

Where Now for Visible Unity?

AbstractAgainst the background of the Sixth World Conference on Faith and Order, which will take place in 2025 around the theme “Where now for visible unity?” this article explores the marks of visible unity set out in the Gospel of John and the Letter to the Ephesians. The two texts show an astonishing convergence. Following a biblical exegesis, the article concludes that discussions about the visible unity of the church need first to establish the similarities and differences in the understanding of the eucharist. The question of the understanding of ministry must first be clarified in a differentiated way. If the unity of the church consists in the confessional fellowship of believers, then it is not the institutionalized uniformity of the ministerial structure that is decisive, but rather unity in faith in the one shepherd and Lord as head of the church and Saviour of the world. Unity becomes visible above all in common prayer and worship, not only within different traditions as in Ephesus, but even more so when different church traditions celebrate ecumenically.

Toward Unity without Any Border

precis: The challenge and hope of ecumenism is to seek ways to see the reality of Christians who long for visible unity. Starting from the principle that this visible unity is already expressed in the unity of baptism, we aspire to the greatness of unity in the eucharist, the source of life. From every observable reality, the people of God earnestly seek an encounter with the sibling who suffers, despairs, and feels the desire for God. We believe in a God who wants and encourages the encounter, a God who has the initiative to see the face of humanity. We Christians live in many borderline situations—often at the limit of bloodshed, martyrdom, and suffering—for the simple desire to seek happiness and koinonia. The question would be: What do the rest of Christians do for those of my siblings who live in situations of death—borderline situations?

Language of Exile

Exile—once used to signify the event of a political banishment—has now evolved to incorporate a wide range of human experiences. It has often been portrayed in literature as a romantic or tragic tale, though in reality there is no simple way to describe the truly complex experience an exiled individual undergoes. This article aims to explore the intersection of exile and literature through an investigation of the lives of writers Joseph Brodsky, Aimé Césaire, and Elena Ferrante. These writers all operate from a place of exile, and together they demonstrate the multifaceted face of exile. As the exiled experience gives way to a dynamic and contrapuntal perception of self, the above writers use language as a tool for exploring and sharing their unique visions of the world around them. Joseph Brodsky demonstrates the ability of translation to create a homeland made up of fragmented cultures by preserving memories of his past. Aimé Césaire uses his mastery of the French colonial language as a means of resistance, reimagining his lost homeland without the interference of European colonization. As a pseudonymous writer, Elena Ferrante explores the face of an ever-changing identity and the preservation of her own sense of self through a disassociation with her works. These writers show that exile can never be easily defined, as it encompasses a multitude of experiences, from irrecoverable losses to immeasurable liberties.

Ecclesiological Convergences in Recent Multilateral Ecumenical Dialogue

This article discusses the topic of the Church in the multilateral international theological dialogue conducted by the Faith and Order Commission (FOC) of the World Council of Churches (WCC), which in 2013 published a “convergence statement” entitled “The Church. Towards a Common Vision” (TCTCV), which gave a fresh impetus to the ecclesiological debate that has been taking place in the ecumenical movement for many decades. The document demonstrates that despite continuing differences among “confessional” ecclesiologies, there exists a converging vision of the Church, its nature, mission, and unity among all Christian traditions. This paper is divided into two parts: the first part dedicated to the TCTCV statement and the second part dedicated to the process of its reception during the last decade. Part one includes an introduction to the long study process within the Faith and Order Commission that led to the production of TCTCV, explains its ecumenical significance, presents its structure and content, and outlines some of the themes that are central to its vision of the Church, such as communion (koinonia), sacramentality, and the missionary vocation. Part two presents different stages of the reception process of TCTCV in the churches and in the FOC and addresses some of the issues that were identified as vital for the future ecumenical dialogue on the Church such as the meaning of communion (koinonia), visible unity, mutual recognition, ministries, baptismal ecclesiology, legitimate diversity, and others. This paper expresses the hope for the continuation of dialogue on the basis of the results already achieved as a necessary way of strengthening ecclesial communion among the churches.

Covenanting Together to Manifest the One Church

AbstractIn this article, Odair Pedroso Mateus imagines himself as a participant at the founding assembly of the World Council of Churches (WCC) in 1948, writing a set of short notes about the proceedings of the gathering and setting out the main issues facing the newly founded WCC in its search for the visible unity of the churches.

Yves Congar’s Vision of the Role of the Holy Spirit Regarding the Unity of the Church: 1953-1971

This article is a follow-up of a previous study: “The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar’s Early Writings,” which concluded that “Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion”. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar’s vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?—these are some of the main questions that this article will try to answer. “Le Saint-Esprit et le Corps apostolique, réalisateurs de l’oeuvre du Christ” (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern ‘secular’ world. In Congar’s words, this was for him a period of “a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook.”

The Actuality of the Council of Nicaea

AbstractThe year 2025 will mark the 1700th anniversary of the First Ecumenical Council, the Council of Nicaea, which initiated a new chapter in the history of the Christian Church. The World Council of Churches is planning to organize a World Conference on Faith and Order to celebrate this anniversary and to reflect on the transmission of the apostolic faith today. This conference is not intended to study the history of the council nor to study its theology, but rather to reflect on what “visible unity” means to different Christian churches and how Christians can collectively promote, preach, and live the apostolic faith today in the context of many contemporary challenges, such as secularization and religious pluralism. In this perspective, the present article reflects on the actuality of the Council of Nicaea and how it still ought to be considered as normative for the Christians of the 21st century.

Living the Apostolic Faith Together Today

AbstractAs the Commission on Faith and Order of the World Council of Churches (WCC) prepares to mark the 1700th anniversary of the Council of Nicaea in 2025, its distinctive task is to invite the churches to commemorate ecumenically and to consider the search for visible unity under the theme “Living the apostolic faith together today.” Recognizing the diverse expectations of Christians for this anniversary, Faith and Order is planning a year of ecumenical events and opportunities, including a World Conference on Faith and Order with both in‐person and livestreamed participation. The 2025 Week of Prayer for Christian Unity will focus on the Nicaea commemoration, and Faith and Order will collaborate with other WCC units and the churches. Topics for discussion are grouped under three themes: faith, unity, and mission. Online activities will enhance the opportunities for Christians around the globe to encounter one another in a spirit of love and reconciliation.

The Oxford Handbook of Ecumenical Studies ed. by Geoffrey Wainwright and Paul McPartlan

Reviewed by: The Oxford Handbook of Ecumenical Studies ed. by Geoffrey Wainwright and Paul McPartlan H. George Anderson The Oxford Handbook of Ecumenical Studies. Edited by Geoffrey Wainwright and Paul McPartlan. Oxford: Oxford University Press, 2021. xvii + 686 pp. The ecumenical movement is one of the two Christian renewal movements of the twentieth century. It already has its own Dictionary (1993) and a three-volume History (1986, 2004), so what can a "Handbook" provide? The Oxford University Press Handbook series aims to give "authoritative and up-to-date surveys of original research" by "leading figures in the discipline" who offer "critical examinations of the progress and direction of debates, as well as a foundation for future research." I can only say "mission accomplished." The forty-two authors are a galaxy of ecumenical stars who lived and led the ecumenical movement through its golden age. Regrettably, several have died since completing their essays, but they have left a legacy of memories, critiques, and suggestions that will stimulate further research. Each brief essay is an introduction to a topic followed by a list of references that support its conclusions and then suggested resources for general information. The five sections provide a multi-dimensional survey of ecumenism—its history, significant doctrinal issues, key organizations, continental variations, and methodology. Writers from Orthodox to Baptist and Pentecostal recount their confession's experience in the movement. William G. Rusch, the former ecumenical officer of the [End Page 120] Lutheran Church in America and the Evangelical Lutheran Church in America, writes for the Lutherans (137–152). These various confessional perspectives converge on several points: the significant entry of Roman Catholics after the Second Vatican Council, the "golden age" that followed, the sense of an "ecumenical winter" at the turn of the century, and the unsettled questions that remain: Is the goal of ecumenism "visible unity," "reconciled diversity," or "conciliar fellowship?" Is the Eucharist a means of unity or its culmination? How can decisions made by experts effect change at the grass roots? The persistence of these questions, and others, has led to a sense of stagnation among ecumenists. Perhaps it is time for this renewal movement to be renewed. The impetus might be coming from the other twentieth-century renewal movement that has often been seen as a rival to ecumenism: Pentecostalism. The book's major sections provide a series of perspectives that will contribute to a multi-dimensional way of testing this hypothesis. Its section on "History" traces tensions and mutual criticism between ecumenists and Pentecostals. The following section on confessional "Traditions" contains Telford Work's essay, "Pentecostal and Charismatic" (187–204), a clear-eyed look at the changing face of the movement and the gifts it offers to ecumenism. Essays in the section on "Achievements and Issues" note a significant Roman Catholic-Pentecostal dialogue on baptism (254) but also point out Pentecostalism's lack of a "coherent theology of the church" (236). The section on "Instruments" offers glimpses of the Pentecostal movement gradually overcoming its initial suspicion of councils of churches, then its tentative participation in some elements of the World Council of Churches, and finally its full membership in the Global Christian Forum. The survey of "The Global Scene" documents Pentecostalism's dramatic growth in the "Global South." The final Handbook section, "Debate and Prospects," highlights conflicting goals for the ecumenical movement: "reconciled diversity," "visible unity," or some form of "spiritual" affinity. Cardinal Kurt Koch, in his presidential address to the Pontifical Council for Promoting Christian Unity (594–609), deplores this lack of consensus and notes that the debate is being complicated by a "pentecostalization of Christianity," and suggests that it may be seen as a "fourth [End Page 121] mode of being Christian" alongside the traditional confessional families. This "case study" on Pentecostalism illustrates how the Handbook provides a wealth of intriguing leads for further research. It will be just as useful for general readers who want to learn more about specific aspects of the ecumenical movement. H. George Anderson Green Valley, Arizona Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

Competing Concerns in Efforts to Reduce Criminal Legal Contact Among People with Serious Mental Illnesses: Findings from a Multi-City Study on Misdemeanor Arrests.

People with serious mental illnesses are disproportionately involved in the criminal legal system, often for low-level, non-violent misdemeanors. This paper examines how decision-makers at different stages of the criminal legal system articulate unique visions of the "best approach" for addressing this problem of over-representation. Focus groups and in-depth interviews were conducted with 94 stakeholders from Atlanta, Chicago, New York City, and Philadelphia to understand how decision-makers from different agencies use and process specific misdemeanor charges in relation to people with serious mental illnesses. Data were analyzed using a thematic approach. The data reveal a series of tensions regarding how criminal legal system stakeholders process people with serious mental illnesses through the misdemeanor system. Three key themes emerged from analysis. The first characterizes the shared commitment across agencies to reducing system contact among people with mental illnesses. The second explores how agencies differ on how to make good on that commitment because of the distinct values and goals they bring to the table. The final theme explores the limits of current approaches to reducing system contact for people with mental illnesses. Findings are discussed in the context of literature on "loose coupling" and the focal concerns framework and demonstrate that decisions about how and when to intervene with people with mental illnesses in the criminal legal system are influenced by the varying orientations, goals, and values of stakeholder agencies. Understanding these core differences is a critical step toward value alignment in strategies to reduce system involvement among people with mental illnesses.

The International Missionary Council

AbstractThis article reflects on the 40‐year history of the International Missionary Council (IMC) from its formation at Lake Mohonk in 1921 to its integration within the World Council of Churches at the WCC's 3rd Assembly in New Delhi in 1961. It does so by analyzing the explicit or implicit answers that were given within IMC circles to three fundamental theological questions. The first question is: What is the theological basis and justification for the Christian mission to all of humanity? A second question came to be regarded by the first IMC secretary, J. H. Oldham, as of primary importance: What is a Christian view of race and racial justice? A third question lay at the heart of the changing relationship between the IMC and the WCC: To what extent does the mission of the church require its visible unity? In investigating the various answers to these questions given within IMC meetings between 1921 and 1961, the article also pursues a fourth question: What answers did non‐Western church and mission leaders give to these three questions, and were their answers heard by the white Europeans and Americans who directed the IMC throughout its history? The article pays particular attention to the Jerusalem meeting in March–April 1928 and the debates supporting and opposing integration within the WCC at what was technically the first assembly of the IMC in Ghana in December 1957–January 1958.

Systemic functional multimodal discourse analysis: multimodal composing and civic agency of multilingual youth

ABSTRACT In our civic engagement afterschool program in the southeast of the United States, our youth and adult participants used a wide range of modalities including mapping, rapping, drawing, and performance to construct and convey their unique visions of school and community spaces. The purpose of this methodological paper is to explore systemic functional multimodal discourse analysis (SF MDA) as a potential resource to gauge the effectiveness of such humanizing and multimodal spaces in positioning youth as civic leaders. Data collected for this study included curriculum materials, descriptive field notes, and video recordings of the multimodal processes of focal youth across five program modules. Informed by an SF MDA perspective, our multimodal transcriptions illustrate how youth participants engaged in an intersemiotic complementarity of modalities and languages to share their insights and enact civic identities.

Meeting in brackets: how mental health policy travels through meetings

Background:Meetings are essential events for the production of a policy. Yet they are largely taken for granted in policy studies: they are perceived as tools for achieving predefined tasks and used as a means of studying other topics, such as public participation. Aims and objectives:I aim to study meetings themselves and to develop the concept of meeting in brackets, which helps understand how meetings produce the policy to which they relate. I focus on a Belgian mental health policy supporting a shift from hospital to community mental healthcare. Methods:Qualitative methods, including direct observation of 77 meetings and interviews, were combined over an eight-year period in order to comprehensively understand the relationship between meetings and policy production. Findings:The Belgian mental health policy gradually emerged from meetings that took place at international, national and local levels. As a result of references made by the participants to previous meetings or to the resulting documents, these meetings gradually formed a web, outside of which the Belgian mental health policy cannot be understood. Discussion and conclusions:The concept of meeting in brackets led to define meetings as communicative events framed by decisions about meeting structure, which I call bracketing decisions. These decisions facilitate a form of communication described as reflexive. Reflexive communication in turn leads to a collective creation: a unique vision of the policy under discussion. Such unique visions are gradually assembled as meetings succeed each other, thus forming a web of meetings which is inherent to policy production.

SPACE AS A MEANS OF (NON)COMMUNICATION IN MICHELANGELO ANTONIONI’S RED DESERT AND TODD HAYNES’ SAFE

Two movies from two very different movie eras, Michelangelo Antonioni's Red Desert (Il deserto rosso, made in 1964) and Todd Haynes' Safe (made in 1995), can be linked one with the other, based on several conceptual, thematic and stylistic similarities. This paper will be an attempt to highlight some aspects and characteristics of these major cinematic achievements, to show how much their worldviews and their directors' unique visions are comparable, and if so, for what reasons. The paper specifically examines the way these rather hermetic movies try to communicate with their viewers, by employing very specific means to achieve that goal, primarily open and closed spaces that help diminish the non-communicative nature of these works.

Re-discerning the Body: Ecumenism in an Apocalyptic Age

What the modern ecumenical goal of "full, visible unity" means has been redefined over time. Some early ecumenists believed that reconciliation between church officials would lead to a single unified church structure. Later, ecumenists proposed that diversity in unity might look like networks or communions of churches. Today, we cannot ignore the real divisions that exist among Christians within our traditional ecclesiastical boundaries. This essay argues that the achievements of the magisterial ecumenical movement and the lessons of receptive ecumenism must be used to foster a new phase of ecumenical reconciliation that directly attends to the real wounds existing within and across communions, prioritizing the places where the church has failed to "discern the body" within its midst

Personal identity and community resilience: Sadiq Khan’s restorative rhetoric in response to terrorism

ABSTRACT Multiple terror attacks rocked London in 2017. These attacks brought to the forefront of public consciousness London Mayor Sadiq Khan’s unique identity as a Muslim leader confronting Islamic terrorism in a Western city. Through theoretical lenses of restorative rhetoric and the Disaster Communication Intervention Framework, this rhetorical criticism analyzes how Khan situated himself as a rhetorical symbol against terrorism while crafting a vision of unity and resilience rooted in diversity. By analyzing Khan’s anti-terrorism rhetoric in 2017 and the years prior, we explore how Khan used personal identity in his calls for collective response to disaster. The study contributes to scholarly understanding of how political leaders respond to disasters and offers practical guidelines for leaders working to foster post-disaster resilience in diverse communities.

Quanta est nobis via? Re-reading Ut Unum Sint 25 years later

Published on 25 May 1995, Ut unum sint was the first ever and remains to the date the only papal encyclical entirely dedicated to ecumenism. Written thirty years after the Second Vatican Council, it was an important step on the way in the reception in the life of the Church of the principles and norms on ecumenism outlined in the conciliar decree Unitatis redintegratio. The article proposes a re-reading of the encyclical twenty-five years after its publication. It begins with an overview of the ecumenical engagement of John Paul II, for whom the search for Christian unity was one of the pastoral priorities of his pontificate. The article continues with a presentation of the ecumenical situation at the time of the publication of Ut unum sint marked by a growing skepticism towards ecumenism within denominations and a certain stagnation within the ecumenical movement. It then presents the vision of the Church and its unity which animates the encyclical, namely the concept of communion (communio/koinonia). The article then presents some characteristics of the ecumenical situation today and delineates the important challenges such as lack of a common vision of the goal of the ecumenical movement and a shift in the ecumenical paradigm from full visible unity to mutual recognition. It concludes with arguing that explored anew in the ecumenical dialogue against the background of the current condition of world Christianity, Ut unum sint may be a source of inspiration for the search for a fresh vision for the ecumenical movement in the 21st century.

Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism

Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the British Methodist Diaconal Order. The fourth section examines the way that British Methodism has become alert to the possibilities of unhealthy notions of diaconal service. The final section explores work towards the interchangeability of deacons, concluding that, in the development of the diaconate, the current historical moment provides opportunities for ecclesial learning and perhaps a step towards visible unity.