Ecumenical consciousness has not always been part of the Catholic experience. Father Bliss traces how the concern for ecumenism came about - from uneasy tension to confidence in the true grace of catholicity. From the emergence of the medieval Papacy to Trent and the open spirit of Vatican II, the history of the Church continues to shape contemporary dialogue. Catholic and Ecumenical is a solid work that also gives an up-to-date and accurate view of Catholic participation in ecumenical dialogue among the churches and with people from other faith traditions.

It is surely a significant manifestation of the permanence of the soul's quest for God that the Western world, at a time when human values, principles, and ideals are being questioned and rejected, has turned to an interest in the age-old practice of the East - the quest for inner peace and tranquility as found in the profoundly moving experience of contemplation after the method of Zen Buddhism. In this deeply sympathetic study, the author compares the principles and the practices of Zen with the traditional concepts, aims, and results of Christian mysticism. His object is, first, ecumenical - to explore the bases of Zen and Christian mysticism, so that Buddhist and Christian can communicate; second, to rethink the basic concepts of Catholic mystical theology in the light of the Zen experience; and last, to encourage more people to contemplative prayer.

Avery Dulles, well-known for several previous works in ecclesiology, including Models of the Church, here surveys a theme that demands new treatment in the present global and ecumenical context. He deals with questions that are vital for the identity of churches that designate themselves Catholic, and for the relationship between these churches and Protestant forms of Christianity. The prospects of Catholicism are realistically appraised. The Catholicity of the Church reproduces, in slightly revised form, the Martin D'Arcy Lectures delivered by Fr Dulles at Campion Hall, University of Oxford. 'In theology such as this the seeds of real unity between divided Christendom are being sown.' B.L. Horne, 'This is a fine book, providing a framework for fruitful dialogues among Christians of all traditions.' Journal of Theological Studies Expository Times 'This is a refreshing and challenging book, and is of considerable ecumenical importance.' Oliver Rafferty, The Month 'At the heart of ecclesiology is the concept of catholicity, and in tackling the nature of the Church's catholicity Fr Dulles has courageously addressed himself to the crucial ecumenical question.' Roger Greenacre, Theology 'doing honour to the memory of Martin D'Arcy both for its realism and for its renewal of our sense of Catholicism.' Fergus Kerr, The Tablet

"Flawless . . . [Makdisi] reminds us of the critical declarations of secularism which existed in the history of the Middle East."-Robert Fisk, The Independent Today's headlines paint the Middle East as a collection of war-torn countries and extremist groups consumed by sectarian rage. Ussama Makdisi's Age of Coexistence reveals a hidden and hopeful story that counters this cliched portrayal. It shows how a region rich with ethnic and religious diversity created a modern culture of coexistence amid Ottoman reformation, European colonialism, and the emergence of nationalism. Moving from the nineteenth century to the present, this groundbreaking book explores, without denial or equivocation, the politics of pluralism during the Ottoman Empire and in the post-Ottoman Arab world. Rather than judging the Arab world as a place of age-old sectarian animosities, Age of Coexistence describes the forging of a complex system of coexistence, what Makdisi calls the "ecumenical frame." He argues that new forms of antisectarian politics, and some of the most important examples of Muslim-Christian political collaboration, crystallized to make and define the modern Arab world. Despite massive challenges and setbacks, and despite the persistence of colonialism and authoritarianism, this framework for coexistence has endured for nearly a century. It is a reminder that religious diversity does not automatically lead to sectarianism. Instead, as Makdisi demonstrates, people of different faiths, but not necessarily of different political outlooks, have consistently tried to build modern societies that transcend religious and sectarian differences.

In the early sixth-century eastern Roman empire, anti-Chalcedonian leaders Severus of Antioch and Julian of Halicarnassus debated the nature of Jesus' body: Was it corruptible prior to its resurrection from the dead? Viewing the controversy in light of late antiquity's multiple images of the 'body of Christ,' Yonatan Moss reveals the underlying political, ritual, and cultural stakes and the long-lasting effects of this fateful theological debate. Incorruptible Bodies combines sophisticated historical methods with philological rigor and theological precision, bringing to light an important chapter in the history of Christianity.

Insofar as the twentieth century has often been referred to as 'the ecumenical century', the twenty-first seems poised to become known as 'the century of World Christianity'. Into this situation, the present study seeks to show the ongoing relevance of Wolfhart Pannenberg's ecclesiological and ecumenical proposals and, in doing so, finds that his eschatologically-oriented and historically-rooted emphasis upon an 'open-ended distinctiveness' is exactly the kind of corrective that the emerging theological paradigm of World Christianity needs if it wants not only to stay contextually 'open-ended', but remain 'distinctively' Christian in outlook and character as well. Towards that end, the book begins with the story of ecclesiology's definitional expansion (from the time of the Reformation to now) before tracing the biographical and ideational roots of Pannenberg's overall programme. The study then proceeds by outlining the main contours of Pannenberg's ecclesiology and ecumenism, especially as such pertain to World Christianity. In this regard, several facets of Pannenberg's thought are highlighted for consideration, including his understanding of 'the church as sign of the kingdom', his doctrine of 'participation in Christ', his reassertion of the church's missionary task, his (underdeveloped) 'personalist' and 'social' thought-structures, his (ironically relevant) 'Constantinianism', his (directly relevant yet abstract) notion of 'creative love', and his views concerning contextualization and the ecumenical potential of the Nicene-Constantinopolitan Creed of 381. While much that is here developed serves as a healthy corrective for an emerging theological paradigm that is still maturing, some surprising critical insights arise that also flow the other way.

1828 unterzeichneten 23 Professoren aus Freiburg i. Br. Petitionen zur Abschaffung des Zoelibates und verteidigten diese mit einer erlauternden "Denkschrift". Hierauf antwortete Johann Adam Moehler (1796-1838) mit der "Beleuchtung der Denkschrift". Die Autorin analysiert den geschichtlichen und literarischen Hintergrund sowie die Grundlinien und Rezeptionsgeschichte dieses bisher in der Forschung noch sehr wenig beachteten Werkes. Eine Auswertung von Moehlers Methodik, ein Schriftenvergleich sowie die vorgenommene Systematisierung der Kernaussagen zeigen, dass die "Beleuchtung" uber eine reine Rezensionsschrift hinausreicht. Die Untersuchung belegt eindrucksvoll, dass der Tubinger (und spatere Munchener) Theologe hier eine im echten Sinne fundamentaltheologische Schrift vorgelegt hat, die einen Massstab fur sein folgendes systematisches Schaffen setzt.

" ... denn wenn du mit deinem Mund bekennst: "Jesus ist der Herr" und in deinem Herzen glaubst: "Gott hat ihn von den Toten auferweckt", so wirst du gerettet werden." (Roem 10,9) So lautet eines der altesten Glaubensbekenntnisse des Neuen Testaments, das der Apostel Paulus in seinem Roemerbrief uberliefert hat. Es benennt den Kern des christlichen Bekenntnisses: Gott ist in Jesus Christus ein Mensch geworden, der gestorben und auferstanden ist. Aber wer war Jesus, wie sehen und verstehen ihn das Neue Testament, die Leben-Jesu-Forschung, die OEkumenischen Konzilien, moderne Theologen wie Karl Rahner und Hans Urs von Balthasar sowie populare Schriftsteller wie Gilbert Keith Chesterton und Clive Staples Lewis? Dieser Spur folgt das Buch. Es geht davon aus, dass die Person Jesus Christus eine Herausforderung fur Glaube und Verstand ist, und moechte die Argumente christlicher Denker fur die Plausibilitat des christlichen Bekenntnisses darstellen.

Das metaphysisch-theistische Weltbild hat seine Plausibilitat verloren: Gott ist tot. Diese neuzeitliche Erfahrung zwingt und befreit Menschen, ohne Ruckgriff auf einen jenseitigen Gott von Gottes-Widerfahrnissen zu reden. In Philosophie, Soziologie und Literatur finden sich vergleichbare Versuche, atheistisch von Heiligem zu sprechen. Methodisch ist die Hermeneutik fur dieses interdisziplinare Projekt nur bedingt tauglich. Leitend ist ein dekonstruktivistisches Verfahren im Sinne einer kritischen Wahrnehmungslehre, in der sich allgemein verstandliche und fachtheologische, generalisierbare und kontingente Zu- und Umgange mischen. Das unaufloesbare Paradox menschlichen Lebens, ungefragt ins Leben gerufen zu sein und zugleich sein Leben in der unerfullbaren Orientierung am Nachsten zu gestalten, ist im Ergebnis heute auch politisch und kulturell-gesellschaftlich gegen Fundamentalismus und neoliberalen Positivismus offen zu halten. Gottes Abwesenheit als neuzeitliche Weise seiner Anwesenheit steht doppelt auf dem Spiel: gegen Ruckfall in theistischen Fundamentalismus und gegen das Vergessen auf Kosten mediatisierter Selbstinszenierung - eine Gratwanderung.

Der christliche Glaube ist durch grosse kulturelle Vielfalt gepragt, die auf das Selbstverstandnis der Kirche als "Weltkirche" einwirkt: Kontextuelle wie interkulturelle Verstehensweisen des weltweiten Christentums gewinnen angesichts globaler Erfahrungsraume zunehmend an theologischer Bedeutung. Die einzelnen Beitrage des Sammelbandes fragen danach, welche Bedeutung regionale Kulturen, Kontexte und das gewandelte globale Weltverstehen fur das Christentum besitzen. Europaische wie aussereuropaische Raume werden dabei in den Blick genommen, um am Beispiel einzelner Lander, Regionen, Praxen und Personen die jeweiligen Kirchen kennenzulernen und zu eroertern. Die politischen, kulturellen und historischen Rahmenbedingen, in denen sich Ortskirchen vorfinden, werden damit thematisiert.

Through the lens of Christology, a new approach to the theology of religions. Adopting the person and saving work of Christ (Christology) as the master key for organizing themes already treated by theologies of religion, theologian Gerald O'Collins introduces important themes previously largely ignored, such as the relevance of the theology of the cross for thinking about "the others" and the impact of Christ's priesthood on all men and women of all places and times.