The article of Sergiy Prysukhin «The ecumenical dialogue: issues and answers by John Paul II » is devoted to theology works of John Paul II in relation to the analysis of substantial characteristics of concept «ecumenical dialogue», role and value of ecumenical dialogue in overcoming of interdenominational conflicts, solidarity of Christian churches and transformation of ecumenical dialogue on the factor of advancement of religious culture of modern civilization.

In this study, I will analyse the position of the Orthodox Church(es) towards the ecumenical dialogue in accordance with the documents approved by the Synod of Crete (2016), but also with the social document For the Life of the World of the Ecumenical Patriarchate (2020). After a brief presentation of the important moments of the historical journey for the meeting of the Synod, I will present the most important internal and reception issues of it. In the following, (...) I will present the reason for the publication of the social document and the relation with the Synod of Crete. In the last part of the study, I will deal critically with a theological synthesis on the following topics: ecclesiological self-identity, Trinitarian baptism, the quality of being a Christian, the Orthodox Church and the Churches, ecumenism for dialogue, for witnessing, and cooperation. Of course, in the end, I will present the most important conclusions. (shrink)

L'article est consacré à l'étude de deux documents sur la mariologie et l'économie du salut dans le dialogue oecuménique récent : l'un provient du dialogue entre luthériens et catholiques aux Etats-Unis et a été publié en 1992, l'autre émanant du Groupe des Dombes et publié en 1997 et 1998. L'A. étudie d'abord les sections historiques et bibliques des documents, puis montre comment les différences entre protestants et catholiques dans ce domaine se posent aujourd'hui et comment ces documents révèlent (...) des identités confessionnelles sous-jacentes. (shrink)

For me, as a teacher in a theological faculty, the discussion about ecumenical movement and interfaith usually crosses roads with colleagues or students. There is no occasion in which these two are not placed under the same roof, overlaid or confused. That is why the sudden preoccupation to settle this topic as clear as I can so that it can stand for a groundwork when researching about this relationship. Their overlapping is probably the most common hindrance and at the (...) same time indictment for the DIR movement of its “least-connoisseurs”, namely that DIR is a new figment of promoting ecumenical globalization. After I myself faced in classroom students with these assumptions, I thought it is appropriate to add this chapter and explain why DIR is nothing of what the ecumenical movement wanted to be. (shrink)

In 1967, the Anglican Consultative Council (ACC) and the Lutheran World Federation (LWF) appointed a Committee in order to begin formal conversations. The first series of theological dialogues resulted in the Pullach Report (1972), which surveyed the variety of issues affecting AnglicanLutheran relations. The ACC and the Executive Committee of LWF convened a Joint Working Group in 1975 to review responses to the Pullach Report. A new Joint Working Group was convened in 1983. The Cold Ash Report (1983) surveyed the (...) state of LutheranAnglican rela- tions and explored the concept of full communion, as a description of the life together. Finally, in 1998 the Anglican-Lutheran International Working Group was convened by ACC and LWF. The Porto Allegre Report (2002) provide a picture of the present state of AnglicanLutheran relations, and analyze issues raised by the present relations between Anglicans and Lutherans. (shrink)

An analysis is made of Pope Francis’ Encyclical Laudato Si from a general systems approach. A call is made for a dialogue between theologians and environmental scientist. A parallel is found between the Pope’s identification of rapidification as a root cause of global warming and McLuhan’s notion of the speedup of modern life due to the emergence of electric technology. An analysis of Hebrew Scriptures is made, suggesting that rather than subduing the earth, the translation of Gen 1:28 seems (...) to indicate that the intention was to occupy and tend the land. The Jewish notion of Bal Tashchit one of the 613 mitzvos or commandments from Scripture, supports this interpretation as it calls for stewardship of G-d’s gifts. (shrink)

The more than fifty years of dialogue since Vatican II launched the Catholic Church into the ecumenical movement have resulted in significant convergence, but reception of these results remains slow and inconclusive despite the stunning success of the Joint Declaration on Justification signed in 1999. This presentation explores some of the challenges for reception within the ecclesial and social context of ecumenical relationships today and discusses why the ecumenical imperative is even more critical at this point (...) in time. It also suggests a model of ecclesiology for the reception of relationships of full communion. (shrink)

Cherchant à définir l'évolution des relations œcuméniques entre les Eglises depuis les années soixante, l'A. trouve trois mots-clés pour en rendre compte : dialogue, réception et consensus. L'objet de cette étude est de définir une nature et un contenu à ce consensus œcuménique. L'A. attire l'attention sur ce qui serait une conception immature de cette notion et qui finirait par la fausser. Pour cela, il établit un critère de différenciation entre ce qui exige consensus et ce qui ne le (...) requiert pas. Il achève ce travail sur la définition de ce qu'il appelle le consensus différencié. (shrink)

The Orthodox Churches are part of the ecumenical movement with the inner wish to clarify the theological elements which keep the whole Christianity divided. For this goal, every Church is represented somehow in discussions by her theologians who are training to carry a theological dispute at this level. The Romanian Orthodox Church was indirectly represented in the World Council of Church by professor Ion Bria (1929-2002), who had worked officially at the Ecumenical Centre in Geneva for more than (...) 20 years. This theological research has the aim to speak to us about Bria’s personality and ecumenical activity. In order to accomplish this goal, I will expand my research in three chapters. In the first one, I will present his biographical life. Until this moment he remains the most important Romanian theologian involved in the ecumenical dialogue. The second chapter deals with the history of the modern ecumenical movement and also with Bria’s perspective on the dialogue between Orthodoxy and ecumenism, which are for him two correlative elements. Bria comes to confront the anti-ecumenical part within the Orthodox Church who does not accept the Christian dialogue being afraid of heresy. Bria explain how through dialogue, the line between Orthodoxy and the other Christians can be overrun. In the third chapter I explain the missionary concept ‘liturgy after the Liturgy’, both historically and theologically. Being aware that there are some uncertainties around this concept I decided to clarify it in a proper way. Bria is known as the promoter of this concept, so I will search to find out who is the originator of this expression as such. In the same chapter I will analyze the ecclesiological elements from Bria’s writings. The ecumenical dialogue is interpreted of being an ecclesiological problem par excellence so I will outline Bria’s position regarding the teaching of the Church. In conclusion I will present in a synthetic way the results of this study. (shrink)

al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and (...) communities, while religion and legislation are disruptive factors. Despite the fact that in our days there are different philosophies, philosophy encourages dialogue, not hatred. As a result, al-Fārābi was right when he founded his ecumenical state on philosophy. Consequently, philosophers ought to persuade the citizens through rational arguments, dialectic, symbols and religion so as to accept the existence of an ecumenical state. The goal of this state is the supreme good, understood as the theoretical living. Al-Fārābi’s ecumenism is a means for the perfection of human beings and societies and not simply for the augmentation of wealth, as it is seen today. Al-Fārābi dreams of an anthropocentric ecumenical state. I support that this should be the form of modern ecumenism. While modern scholars have strong objections to the governing of philosophers, we should agree that philosophy is the appropriate universal language. The persistence on power and other divisive factors, such as religion or tradition, is doomed to fail. (shrink)

The emergence of postdenominational identities has been recognised as a significant development in approaches to mission. These contribute to a deeper form of ecumenism in the way they integrate different traditions in themselves rather than starting from a confessional or correlational outlook. They also seek to develop over time through ongoing dialogue with different traditions. This article examines one such postdenominational identity, the emerging ‘renewalist’ identity that is particularly shaped by the charismatic tradition. A renewalist approach is contrasted with (...) the ecumenical approaches of Lausanne and the World Council of Churches as represented in their latest agreed statements on mission. We also consider the next stage of renewalist development by asking how it might learn from these mission statements. This article strengthens the claim to significance of postdenominational identities and clarifies the nature of renewalist missiology. (shrink)

Religious freedom in Romania after 1989 has contributed decisively to changes in the religious structure in the country. From a religious point of view, the fall of the communist regime meant the end of abuse or interdictions for many people and communities. Discussing about ecumenism and interreligious or inter-confessional dialogue in Bihor is, according to the current demographic realities, a need entailed by the ethno-confessional diversity and multiculturalism specific to the area. The religious diversity has led not only to (...) inter-community tensions but also to better mutual knowledge, a phenomenon that has finally led to dialogue and the establishment of relationships. There is a visible tendency towards the realization of a unity in diversity in full awareness of the obstacles ahead. Beyond the energetic discourse of high Christian clericals, contemporary ecumenism has been met with several impediments imposed by the reality of some “minor” local issues that have remained unsolved over the years. At times, underlying theological issues have been a hindrance to a genuine ecumenical dialogue. (shrink)

This paper was presented at the conference ‘The Marrano Phenomenon: Jewish Hidden Tradition and Modernity’, Warsaw, 16–19 September 2019. It considers the case of Marcus Ehrenpreis, chief rabbi of Stockholm. Ehrenpreis followed in the tradition from Antiquity of Philo of Alexandria, who expressed his Jewish philosophy in Greek, and Moses Mendelssohn, who attempted to bring the principles of the Englightenment to German Jews and to promote an understanding of Judaism among non­Jews. Ehrenpreis sought to follow a similar path among the (...) Swedes, not least in making Swedish his preferred language of writing. Although the Marrano phenomenon relates primarily to the concept of ‘borderline’ Jewishness, of which Ehrenpreis was not an exponent, it nonetheless proves fruitful to consider him from a Marrano perspective in order to extend our understanding of him as an innovative figure who sought to achieve greater understanding across the religious and cultural boundaries between Judaism and non­-Judaism. (shrink)

Amongst the recent documents released by the Greek Ecumenical Patriarchate of Constantinople, the one titled ‘For the Life of the World’, published before the beginning of the COVID-19 pandemic, touches upon an important section of the life of the Orthodox Church, namely, the social one. As a result of the fact that, so far, there is no official document of the aforementioned Church dedicated to this aspect, whilst the Reformed Churches and the Catholic one have already issued similar documents, (...) I consider the existence of such an article, with all its minuses, important. Moreover, it can constitute a bridge and an invitation to dialogue with other Christian traditions or backgrounds. Being aware of this fact, I have decided to analyse this document in this article to emphasise its influence and its elements of novelty and to speak about both its utility and its weaknesses. As a result of the fact that the Ecumenical Patriarch Bartholomew has had an important contribution to its drafting, I will also try to present this aspect and to show how the ecological vision that he has, amongst other aspects, influenced its content. Contribution: Considering the importance of the recent document ‘For the Life of the World of the Ecumenical Patriarchate of Constantinople’, I will try to analyse it and to present its social relevance and meaning. (shrink)

Proclaiming the gospel (Christian witnessing) in an interfaith environment is an increasingly critical concern for Christians in today’s globalised society. This article intends to explore a missiological and ecumenical approach to address the challenge of sharing the message of Christ in multi-religious contexts. Drawing on missiological and ecumenical perspectives, the article makes suggestions on how Christians can engage with members of other religions through respectful and authentic dialogue. Such an approach involves recognising the values and beliefs of (...) other religions. The words Christian witnessing, mission and evangelism were used interchangeably in the article in reference to proclaiming the gospel. Contribution: The article concludes that a missiological and ecumenical approach is vital for the effective proclamation of the gospel in an interfaith environment, creating opportunities for meaningful dialogue and fostering spiritual growth in both the Christian and non-Christian communities. It also makes a case for the integration of interfaith dialogue and encounters in the theological and ministerial formation curriculum for pastors and church workers. (shrink)

How may or should adherents of a particular religion assess other religious traditions? Whether they can avoid both absolutism and relativism depends on the availability of “ecumenical criteria”, i.e. a common scale in view of which the adherents of different religious traditions may jointly judge these traditions. It is argued that such a scale may exist even if we assume that the adherents of the different religions do not have any religious beliefs or criteria in common. This scale may (...) exist insofar as believers may share certain meta-religious criteria, e.g. the coherence of beliefs, their existential relevance and efficiency – i.e. their capacity to meet needs and concerns, including ethical-political and scientific concerns – and the impressiveness of beliefs. As such these criteria coincide with conditions that regulate the effective functioning of religions as ultimate frames of reference. However, it is not assumed that these criteria constitute ahistorical foundations. Adherents of the different religious traditions may not agree on the coherence, the existential relevance and efficiency, or the impressiveness of beliefs. Neither will they necessarily agree that these considerations are appropriate. Whether such an agreement exists will only, if at all, become apparent through inter religious dialogue. S. Afr. J. Philos. Vol.23(3) 2004: 302-326. (shrink)

Le consensus différencié, mis en œuvre dans une compréhension commune de la doctrine de la justification , peut-il être entendu comme une application du principe de charité mis en avant par le philosophe D. Davidson ? Si cet accord œcuménique a pris la forme d'une correspondance entre deux totalités qui préservent leur cohérence propre, il n'a pas été présumé. Il a été construit. Alors que tout accord doctrinal se fonde sur une éthique non seulement de la justice mais encore de (...) l'équité , il requiert pourtant la charité, un excès de bonté, comme mode de vie plutôt que forme de rationalité, là en particulier où pèse une identité non réconciliée des partenaires du dialogue. Can the differentiated consensus which has been realized in a common understanding of the doctrine of justification be understood as an application of the principle of charity, introduced by the philosopher D. Davidson ? If this ecumenical agreement has taken the form of a correspondence between two systems that keep their own coherence, it has not been overestimated. It has been constructed. Whereas each doctrinal agreement is not only based on ethics of justice but also of equity , it still requires love, an excess of goodness, as a way of life rather than a form of rationality. This is particularly true in case there is no reconciled identity of the dialogue partners. (shrink)

In this volume twenty-three major scholars comment on and critically evaluate In Search of a Universal Ethic, the 2009 document written by the International Theological Commission (ITC) of the Catholic Church. That historic document represents an official Church contribution both to a more adequate understanding of a universal ethic and to Catholicism s own tradition of reflection on natural law. The essays in this book reflect the ITC document s complementary emphases of dialogue across traditions (universal ethic) and reflection (...) on broadly applicable ethical guidance within the Christian tradition (natural law). Among other things, the document situates the natural law ethical tradition within the larger search for a universal ethic. Along with its insightful essays, Searching for a Universal Ethic offers — for the first time in published form — the Vatican s official English translation of In Search of a Universal Ethic. Contributors: John Berkman Serge-Thomas Bonino, O.P. David Burrell, C.S.C. Lisa Sowle Cahill Joseph E. Capizzi David Cloutier Anver M. Emon Robert P. George Sherif Girgis Jennifer A. Herdt Russell Hittinger M. Cathleen Kaveny Anthony J. Kelly, C.Ss.R. Fergus Kerr, O.P. Steven A. Long William C. Mattison III Gilbert Meilaender Livio Melina Michael S. Northcott David Novak Jean Porter Martin Rhonheimer Tracey Rowland. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Searching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition ed. by John Berkman and William C. Mattison IIIStewart D. ClemSearching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition Edited by John Berkman and William C. Mattison III GRAND RAPIDS, MI: EERDMANS, 2014. 339 PP. $35.00Despite its generalist title, this book is the (...) result of a very specific and multilayered textual history. The core of the volume is the official English translation of the International Theological Commission (ITC) document In Search of a Universal Ethic: A New Look at the Natural Law, which alone composes nearly a quarter of the book's text. Following five years of work, the commission first published the document in 2009. The following year, a special session at the annual meeting of the Society of Christian Ethics was convened for the purpose of discussing the document, and this session served as the impetus for the present volume. Along with Berkman and Mattison's introductory chapter, the remainder of the book is composed of responses to the document from no less than twenty-two scholars representing a broad range of religious and philosophical commitments.If there is anything approaching a consensus among the volume's diverse respondents, it is a nearly unanimous verdict that the ITC document offers a more winsome portrayal of natural law theorizing than anything that has been promulgated in official Church documents during the last several decades. As Serge-Thomas Bonino, OP (one of the document's coauthors), explains, the commission endeavored to situate the doctrine of natural law within "a larger theological framework that is both Christological and Trinitarian" (98). Many respondents praise the document's more nuanced and open-ended analysis of the natural law—one that accommodates a wide variety of sociocultural contexts—as well as the document's clarity and boldness in articulating a Christian (and specifically Christological) interpretation of the natural law tradition.The high level of admiration bestowed on the document does not mean that it is without its detractors, however. Some of the more critical respondents maintain that, in spite of the commission's "new look" at the natural law, many of the classical objections to the doctrine still hold. Gilbert Meilaender, for example, lauds the document's Christological commitments but worries that it fails to explain how this facet of the Catholic natural law tradition can help us to develop a universal ethic on which all can agree (226). Others express doubts precisely about what is "new" in this new look at the natural law. This [End Page 202] is perhaps best reflected by Jennifer Herdt's remark that "the note of epistemological modesty repeatedly sounded by In Search of a Universal Ethic seems to ring hollow" (210). In other words, the move toward less specificity regarding moral norms may in fact render the natural law inadequate as a framework for dialogue across cultures.Given the perennial subject matter of this volume, the editors have done an excellent job of balancing a vast range of perspectives and approaches to the natural law, rendering it useful to a wide audience. The sheer number of authors could easily have resulted in a collection that reflected breadth at the expense of depth. Thankfully, however, the presence of the ITC text as the locus of discussion helps to ground the conversation in such a way that all of the authors are fruitfully engaging the same set of questions. For this reason, it is among the best volumes currently available for those who wish to engage the most creative and rigorous thinking within the natural law tradition.Stewart D. ClemUniversity of Notre DameCopyright © 2017 Society of Christian Ethics... (shrink)

One of the most important problems for contemporary Catholicism is its dialogue with the contemporary world. In recent years, the leaders of the Catholic Church have been speaking of this with increasing frequency. The Catholic journal La Civiltà cattolica has even written of the need to found a "theology of dialogue" . The recent papal encyclicals - "Mater et Magistra" , "Pacem in Terris" , and "Ecclesiam suam" - express the effort of the leaders of Catholicism to establish (...) more intimate contacts with the world in which the religious people of today find themselves. It is therefore no accident that this problem of dialogue was taken up in discussions at the Second Ecumenical Council and particularly at its third session held in the autumn of 1964. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, (...) Berkeley, California, and by Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

O rompimento da Igreja Católica com a Igreja Ortodoxa em 1054 gerou sofrimento, mas o maior impacto foi a unicidade rompida pela Reforma Protestante, da qual surgiram as Igrejas Luterana, Reformada, Anglicana e as oriundas dos anabatistas no século XVI. O movimento ecumênico atual surgiu na Conferência Mundial de Missão 1910, que reuniu 1200 delegados para debater fé e comunhão. A celebração do centenário pôs o ecumenismo, o diálogo, a diferença, a expressão e a comunhão na agenda. O século XX (...) viu surgir o Conselho Mundial de Igrejas, o Concílio Vaticano II, a chegada dos Pentecostais à América Latina, os movimentos populares e as Teologias da Libertação. O sofrimento das populações latino-americanas, sua experiência de fé e sua caminhada histórica desenvolveram a confiança como resposta ao desafio da convivência. O Ensaio conclui com o documento Chamado Comum e a visão do teólogo luterano Walter Altmann, moderador do Conselho Mundial de Igrejas. Palavras-chave : Ecumenismo, Missão, Edimburgo, América LatinaDisruption of the Catholic Church and the Orthodox Church in 1054 caused suffering, but the biggest impact was the unity broken by the Protestant Reformation, from which came the Lutheran, Reformed and Anglican churches and the resulting of the Anabaptists in the sixteenth century. The current ecumenical movement emerged in World Mission Conference 1910, which gathering 1200 delegates to discuss faith and fellowship. The centennial celebration put ecumenism, dialogue, difference, expression and communion on the agenda. The twentieth century saw the World Council of Churches, Vatican II, the arrival of Pentecostals in Latin America, popular movements and Theologies of liberation. The plight of Latin American populations, their experience of faith and historic journey have developed the confidence as answer to the challenge of coexistence. The Essay concludes with a document A Common Call and the Vision of Lutheran theologian Walter Altmann, moderator of the World Council of Churches. Key words: Ecumenism, Mission, Edinburgh, Latin America. (shrink)

Trata das possibilidades de uma teologia ecumênica das religiões tendo como eixo articulador a preocupação pela paz, pela justiça e pela integridade da criação. O objetivo é analisar temas de destaque para o cenário das análises sociais e teológicas como: a) O valor do humano e da ética social para o diálogo interreligioso, b) As possibilidades de uma unidade aberta, convidativa e integradora no âmbito das religiões; c) A importância pública das religiões; d) As religiões como códigos de comunicação; e) (...) O poder do império e o poder do diálogo das religiões. Para isso, vamos contar com as contribuições de Hans Küng, Jürgen Moltmann, Julio de Santa Ana, Xavier Pikaza e José Comblin respectivamente. A proposição é que a perspectiva ecumênica, uma vez articulada com as dimensões sociais, políticas, econômicas e culturais, dentro dos variados contextos históricos, pode oferecer densidade e amplitude para a reflexão teológica. Os esforços que valorizam a capacidade de diálogo e de sensibilidade ecumênica e aqueles que destacam a importância pública das religiões partem da concepção de que a perspectiva ecumênica, tanto em nível prático quanto em nível teórico-metodológico, requer e possibilita uma compreensão mais apurada da realidade, um aperfeiçoamento de visões dialógicas e o cultivo de maior sensibilidade para a valorização da vida e para a promoção da paz e da justiça. Palavras-chave: Teologia das religiões. Ecoteologia. Paz e justiça. Ecumenismo.This paper focus on the possibilities of an ecumenical theology of religions, having as a its principal concern peace, justice and integrity of creation. It aims to analyze some central issues for the social and theological scenario, such as: a) humanity and social ethics for interreligious dialogue; b) the possibilities for an open, engaging and inviting interreligious unity; c) the public relevance of religions; d) religions as communicating codes; e) the imperial powers and the power of religious dialogue. We will take into account the contributions of Hans Küng, Jürgen Moltmann, Julio de Santa Ana, Xavier Pikaza and José Comblin. The study affirms that the ecumenical perspective, once articulated to social, political, economic and cultural dimensions, within the various theological contexts, can offer density and extension for the theological reflection. Efforts that value the capacity for dialogue and ecumenical sensibility and those that highlight the public importance of religions start from the conception that the ecumenical perspective, both in the practical and in the theoretical-methodological levels, requests and makes it possible for a deeper comprehension of the reality, an improvement of dialogic visions and the cultivation of more expressions of sensibility for the valorization of life and for the promotion of peace and justice. Key-words: Theology of religions. Ecotheology. Peace and justice. (shrink)

This volume of essays offers direct comparisons of historic Western and Buddhist perspectives on ethics and metaphysics, tracing parallels and contrasts all the way from Plato to the Stoics, Spinoza to Hume, and Schopenhauer through to contemporary ethicists such as Arne Naess, Charles Taylor and Derek Parfit. It compares and contrasts each Western philosopher with a particular strand in the Buddhist tradition, in some chapters represented by individual writers such as Nagarjuna, Vasubandhu, Santideva or Tsong Khapa. It does so in (...) light of both analytic concerns and themes from the existentialist and phenomenological traditions, and often in an ecumenical spirit that bridges both analytic and continentalist approaches. Some of the deepest questions in ethics, dealing with the scope of agency, value-laden notions of personhood and the nature of value in general, are intertwined with questions in metaphysics. One set of questions addresses how varying conceptions of selfhood relate to moral values ; another set of questions addresses how a conception of oneself or one’s selves should or should not affect how one thinks of happiness, or eudaimonia, or – in classical Indian terms – artha, sukha or nirvana. Western philosophy has featured discussion of both, but some would argue that certain traditions of Asian philosophy have offered a more sustained and even treatment of both sets of questions. The Buddhist tradition in particular has not only featured much discussion on both fronts, but has attracted many contemporary philosophers to its distinctive spectrum of approaches, and to what is – from many ‘Western’ points of view – a seemingly subversive analysis of ego, selfhood and personhood, whether in metaphysical, phenomenological or other incarnations. (shrink)

"Being and Logos" is... a philosophical adventure of rare inspiration.... Its power to illuminate the text..., its ecumenicity of inspiration, its methodological rigor, its originality, and its philosophical profundity—all together make it one of the few philosophical interpretations that the philosopher will want to re-read along with the dialogues themselves. A superadded gift is the author's prose, which is a model of lucidity and grace." —International Philosophical Quarterly "Being and Logos is highly recommended for those who wish to learn how (...) a thoughtful scholar approaches Platonic dialogues as well as for those who wish to consider a serious discussion of some basic themes in the dialogues." —The Academic Reviewer. (shrink)

This article re-reads John 17:1–26 with a focus on the theme of oneness within the micronarrative. A multilayered and polyvalent analysis of the text reveals that the theme of oneness holds the prayer together to suggest a new way forward for the Johannine community. The vision and the missio-praxis expressed in the prayer align the thought patterns of Jesus, the narrator, and the community of John. The interactions and the resultant wider perichōrētic relationships between Father and Jesus, Jesus and believers, (...) Father and believers, believer(s) and believer(s), Father–Jesus–believers and Paraklētos and Father–Son– Paraklētos –believers and the World exist as a paradigm for today’s ecclesiastical bodies and theological institutions and organisations for wider ecumenism and dialogue. Contribution: This article discusses the theme of oneness in John 17:1–26 as a paradigm for wider ecumenism and dialogue. As HTS Teologiese Studies/Theological Studies emphasises biblical, ecumenical and dialogical engagements in theological discussions, this article fits well within the scope of the journal. (shrink)

For this study, we will present the most important ecumenical activities of Patriarch Justinian Marina. He was the third Patriarch of the Romanian Orthodox Church between 1948 and 1977. During this period, he was very concerned to establish a relationship with the main ecumenical institutions. We will speak about his dialogue with one of the most important ecumenical group, namely the World Council of Churches, founded in 1948 in Geneva, Switzerland. Of course, the dialogue with (...) the Church of England must to be mentioned. His ecumenical activity was very important for the Orthodox Church, Patriarch Justinian being one of the most important Church leaders who tried and succeeded to be in contact with different religious leaders from Romania and abroad. We do not have to forget that during his time the communist regime ruled our country. In the first part, we will give different historical information about his ecumenical activity and in the second part we will explore his theological thinking about the ecumenical dialogue and movement. (shrink)

Its power to illuminate the text..., its ecumenicity of inspiration, its methodological rigor, its originality, and its philosophical profundity—all together make it one of the few philosophical interpretations that the philosopher will ...

In the present epoch of tensions between civilizations, challenges being brought by globalization processes and the necessity of the coexistence of various cultures and traditions, the subject of inter-religious dialogue seems to be particularly significant. Can religions remain isolated islands? Are their claims of being the only source of theological truth justified? Or should it rather be understood as an effect of interaction between different points of view and common effort of looking for the answers to the questions about (...) God and his relations to the world? What is the role of dialogue? Is it only a politically correct element or maybe something more essential - the basis of reasonable existence and development of religion? Should the direction traced by 20th century's partisans of ecumenical movements be widened in order to embrace also non Christian religions? What is the orthodoxy and where are its boundaries? The process philosophy creates a convenient and favorable atmosphere for this kind of considerations. The articles of this selection represent different points of view of the discussed topic. The book is addressed to all who deal with the inter-religious dialogue: both clergy and laymen as well as scholars and students interested in the subject. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 151-155 [Access article in PDF] Buddhism and Christianity: A Multicultural History of their Dialogue. By Whalen Lai and Michael von Bruck. Maryknoll, N.Y.: Orbis, 2001. xiv + 265 pp. This book is an abridged translation of Buddhismus und Christentum: Geschichte, Konfrontation, Dialog, first published in 1997 by Verlag C. H. Beck in Munich. I do not know how much has been lost in the (...) abridgement, but this English version remains a treasure trove that deserves to be read and digested by everyone engaged in Buddhist-Christian dialogue.From the English title, I expected a somewhat dry work of intellectual history, summarizing dated doctrinal debates. This book provides much more than that. Most valuable is its emphasis on the historical and cultural context of Buddhist-Christian encounters, especially the poisonous legacy of Western colonialism (which still survives today as economic neocolonialism). These quite varied contexts have usually been decisive for the success or failure of the encounter, and as this nuanced but frank study shows, the failures have been at least as notable as the successes. Here, too, we must remember the past if we want to do more than keep repeating it. As well as identifying specific problems, there is a perceptive analysis of the obstacles to openness and dialogue in each case.The penultimate chapter includes a discussion of our Society for Buddhist-Christian Studies, its conferences, and this journal. As a relative newcomer to the conversations, I found this particular example of contextualizing fascinating. In just the few conferences I have been able to attend, there have been so many facets to the dialogue that it has been difficult to gain a sense of the whole, to understand how the main threads have developed and interwoven. How well do we remember what has already been discussed, and often agreed upon? It is important that we do not just keep repeating ourselves, and I know of no other book that conveys the historical dimension of the dialogue so well. The silent, contemplative aspects of the encounter are also addressed: cross-cultural meditation groups, Christian Zen teachers, and visits to each other's monastic centers.A useful foreword by Hans Kung reviews his own contributions, including his [End Page 151] paradigm analysis of six different "general constellations" found in the Christian tradition (the original Jewish-apocalyptic paradigm, the ancient ecumenical-Hellenistic paradigm, the medieval Roman Catholic paradigm, the Reformation Protestant-evangelical paradigm, the modernist progress-oriented paradigm, and now the postmodern ecumenical paradigm) and six other constellations in the Buddhist tradition (Gautama's original paradigm, the Theravada- sravakayana paradigm, the Mahayana paradigm, the tantric Vajrayana paradigm, a defensive modernist paradigm, and most recently an emerging postmodernist paradigm), with the implication that we need to be careful to clarify which of the paradigms we are comparing.Inevitably, the focus is limited: India and Sri Lanka are discussed at length, but not southeast Asia; China and Japan, but not Korea; Germany, but not the rest of Europe. The Indian chapter is mostly about Tibetans in exile. I was intrigued by the generation gap between older, conservative Tibetan monks and more freethinking younger ones. Otherwise, the Indian dialogue seems not to have been as intensive as many other places in Asia, which makes sense since there are relatively few Buddhists in India today. Given the mass conversions of Dalits, the social context has usually been the emancipation of disadvantaged social groups, and is further complicated now by the increasing influence of neo-Hindu political movements, which makes all interreligious exchange more sensitive.The Sri Lankan dialogue, perhaps more than any other, has been preoccupied with the heritage of colonialism. Sinhalese take pride in being citizens of the only country to have shaken off colonial rule with a successful Buddhist revolution, which reversed the power relationship between the two religions. Evidently most Sinhala Buddhists, including much of the sangha, accept the need to defend Buddhism and Buddhist culture militarily, if necessary. The ruling political class that succeeded the British, a largely Buddhist- and Marxist-inspired elite, opted for constructing a national identity... (shrink)

The essays in this volume place the history of science in context, especially the genre of history of science informed by Joseph Needham's ecumenical vision of science. The book presents a number of questions that relate to contemporary concerns of the history of sciences and multiculturalism.