Joseph Ratzinger has shaped and guided the church's mission to proclaim the good news, as well as to forge good relations with non-Catholic Christian communities, other religious traditions, and the secular world at large. Through a critique of Ratzinger's theology, this book draws attention to the importance of theological discourses originating from non-European contexts. Mong highlights the gap between a dogmatic understanding of faith and the pastoral realities of the Asian church, as well as the difficulties faced by Asian theologians trying to make their voices heard in a church still dominated by Western thinking. While Mong concurs with much of Ratzinger's analysis of the problems in modern society - such as the aggressive secularism and crisis of faith in Europe - he brings attention to the realities of religious pluralism in Asia, which require the church to adopt a different approach in its theological formulations and pastoral practices.

The world stands before a landmark date: October 31, 2017, the quincentennial of the Protestant Reformation. Countries, social movements, churches, universities, seminaries, and other institutions shaped by Protestantism face a daunting question: how should the Reformation be commemorated 500 years after the fact? Protestantism has been credited for restoring essential Christian truth, blamed for disastrous church divisions, and invoked as the cause of modern liberalism, capitalism, democracy, individualism, modern science, secularism, and so much else. In this volume, scholars from a variety of disciplines come together to answer the question of commemoration and put some of the Reformation's larger themes and trajectories of influence into historical and theological perspective. Protestantism after 500 Years? examines the historical significance of the Reformation and considers how we might expand and enrich the ongoing conversation about Protestantism's impact. The contributors to this volume conclude that we must remember the Reformation not only because of the enduring, sometimes painful religious divisions that emerged from this era, but also because a historical understanding of the Reformation has been a key factor towards promoting ecumenical progress through communication and mutual understanding.

Der Islamische Staat in Syrien und im Irak, die Massaker von Boko Haram in Nigeria - immer neue religioes motivierte Terrorakte rufen weltweite Betroffenheit hervor, auch unter glaubigen Menschen. Weder Bibel noch Koran rechtfertigen einfach jegliche Gewalttat oder Krieg im Namen Gottes, wenn man sich mit Sprache und Sinn dieser Texte kritisch auseinandersetzt. Der Tagungsband der 16. OEkumenischen Sommerakademie Kremsmunster 2014 dokumentiert Vortrage mit unterschiedlichem konfessionellen, religioesen und weltanschaulichen Hintergrund. Sie alle beschaftigen sich mit der Thematik religioes motivierter Gewalt aus der Perspektive der Philosophie, der Praktischen Theologie und Religionspadagogik, der Religions-, Bibel- und Islamwissenschaft. Zu Wort kommen auch Reprasentanten der Friedensarbeit im Militar, in christlichen Vereinigungen und in der kirchlichen Pastoral.

The European Community has largely been considered a predominantly secular project, bringing together the economic and political realms, while failing to mobilise the public voice and imagination of churchmen and the faithful. Drawing on a wide range of archival sources, this is the first study to assess the political history of religious dialogue in the European Community. It challenges the widespread perception that churches started to engage with European institutions only after the 1979 elections to the European Parliament, by detailing close relations between churchmen and high-ranking officials in European institutions, immediately after the 1950 Schuman Declaration. Lucian N. Leustean demonstrates that Cold War divisions between East and West, and the very nature of the ecumenical movement, had a direct impact on the ways in which churches approached the European Community. He brings to light events and issues which have not previously been examined, such as the response of churches to the Schuman Plan, and the political mobilisation of church representations in Brussels, Strasbourg and Luxembourg. Leustean argues that the concept of a 'united Europe' has been impeded by competing national differences between religious and political institutions, having a long-standing legacy on the making of a fragmented European Community.

Aquinas and Calvin on Romans is a comparative study of John Calvin's and Thomas Aquinas's commentaries on the first eight chapters of Paul's letter to the Romans. Focusing on the role of human participation in God's work of salvation, Charles Raith argues that Calvin's critiques of the "schoolmen" arising from his reading of Romans fail to find a target in Aquinas's theology while Calvin's principal positive affirmations are embraced by Aquinas as well. Aquinas upholds many fundamental insights that Calvin would later also obtain in his reading of Romans, such as justification sola fide non merito (by faith alone and not by merit), the centrality of Christ for salvation, the ongoing imperfection of the sanctified life, the work of the Spirit guiding the believer along the path of sanctification, and the assurance of salvation that one obtains through the indwelling of the Spirit, to name only a few. Even more, numerous identical interpretations arising in their commentaries makes it necessary to consider Calvin's reading of Romans as appropriating a tradition of interpretation that includes Aquinas. At the same time, the nonparticipatory dimensions of Calvin's reading of Romans becomes clear when set beside Aquinas's reading, and these nonparticipatory dimensions create difficulties for Calvin's interpretation, especially on Romans 8, that are not present in Aquinas's account. Raith therefore suggests how Calvin's reading of Romans, especially as it pertains to justification and merit, should be augmented by the participatory framework reflected in Aquinas's interpretation. The book concludes by revisiting Calvin's criticisms of the Council of Trent in light of these suggestions.

Der uberwiegende Teil der Evangelischen und Katholischen Kirche ist in Formen der Tradition gefangen. Diese ruckwartsgewandte kirchliche Verkundigung erreicht viele Menschen des 21. Jahrhunderts mit ihren Erfahrungen nicht mehr. Auf Religionskritik der Aufklarung hat die Kirche ebenso halbherzig reagiert wie auf Initiativgruppen, die seit Jahrzehnten fur eine Veranderung eintreten. Die Institution Kirche muss ihre Funktion als Teil der Gesellschaft annehmen. Diese Themenstellungen greift das Buch auf. Es drangt auf die Umsetzung aktueller Forderungen der Aufklarung und tritt dafur ein, dass Aufklarung zu einem Bestandteil kirchlicher Arbeit wird. Kirche muss prufen, inwieweit Entwurfe zur gesellschaftlichen Erneuerung und Weiterentwicklung auch von ihr umzusetzen sind.

Zunehmend wird Religion als ein stoerender Faktor fur das gesellschaftliche Zusammenleben wahrgenommen. Dennoch enthalten Religionen eigene Ressourcen, die Autonomie des Politischen zu achten. Diese Ressourcen werden in dem Band prazise beschrieben. Dabei spielt der Toleranzbegriff eine erhebliche Rolle. Toleranz beschreibt nicht nur das Verhaltnis der Religionen zu Andersdenkenden, sondern auch umgekehrt das Verhaltnis nicht-religioeser Personen und Institutionen zu den Religionen. Dabei enthalt der Toleranzbegriff mehrere ethische Paradoxien, die eine theologische Interpretation erforderlich machen. Ohne eine theologische Bestimmung bleibt Toleranz ein widerspruchliches Konzept fur das friedliche Zusammenleben. Diese These wird auf prinzipieller und praktischer Ebene begrundet.

Wie kam es zu der kirchlichen Gemeinschaft zwischen den altkatholischen Kirchen der Utrechter Union in Europa und Nordamerika und der Iglesia Filipina Independiente auf den Philippinen? Die Aufsatze geben einen Einblick in die Entwicklung der oekumenischen Beziehungen am Anfang und in der Mitte des 20. Jahrhunderts. Aufgrund der Korrespondenz der beteiligten kirchlichen und politischen Persoenlichkeiten zeigen die Autoren auf, wie die beiden Kirchen sich von der Jahrhundertwende bis zum Zweiten Weltkrieg zuerst auseinander entwickelten und sich nach einer Kehrtwende auf der Seite der Iglesia Filipina Independiente und dank Vermittlung der amerikanischen Episkopalkirche wiederfanden. Wo heutzutage die OEkumene ins Stocken geraten zu sein scheint, ruft dieser Band in Erinnerung, wie viel schon erreicht wurde und auf welche Weise.

El Filioque es una de las cuestiones mas largas y complejas de la historia del dogma cristiano. Se cuenta todavia entre las causas de la division entre catolicos y ortodoxos. En 1995, a peticion de Juan Pablo II, el Pontificio Consejo para la promocion de la Unidad de los Cristianos publico un breve texto que expresa la comprension catolica del problema. Entre sus diversas implicaciones, el documento, conocido como Clarificacion romana, se centra en los aspectos dogmaticos, que expone a partir de una amplia base de referencias patristicas. El presente estudio analiza la Clarificacion en dos partes. La primera presenta los precedentes historicos y magisteriales del texto, su genesis y sus fuentes, y ofrece una sintesis de las reacciones ecumenicas que siguieron a su publicacion. Como via para un entendimiento, la segunda parte del texto propone una consideracion detenida de las fuentes patristicas, orientales y occidentales. En ella se presentan los principales pasajes sobre el origen del Espiritu Santo y su relacion con el Hijo, contextualizados en el pensamiento trinitario de cada Padre. En funcion de el se valora el uso que ha realizado la Clarificacion de sus fuentes.

Der vorliegende Band der Reihe New German-American Studies eroertert anhand der Lebensgeschichte des geburtigen Westfalen August Rauschenbusch und unter Anwendung gangiger Methoden der deutsch-amerikanischen und transatlantischen Geschichtsschreibung das Schicksal eines deutschen Amerikaauswanderers im 19. Jahrhundert. August Rauschenbusch migrierte 1846 als protestantischer Missionar nach Missouri und hatte spater eine angesehene Stellung als Professor und Ausbilder von Predigern an einem deutschsprachigen theologischen Seminar im Staat New York inne. Der Verfasser ruckt durch seine Untersuchung der Biographie eines deutschen Theologen und Einzelauswanderers in den USA heute vergessene oder bisher weitgehend vernachlassigte Forschungsfelder deutsch-amerikanischer Geschichte wieder ins Bewusstsein.

Band 1 der Reihe Edition Israelogie will Beitrage zu einer erneuerten Israellehre liefern. Als Forschungsbereich greift die 'Israelogie' u.a. auf Forschungsergebnisse zuruck, die sich mit Israel oder dem Judentum im Allgemeinen beschaftigen. Auch die Ergebnisse der alt- und neutestamentlichen Forschung werden berucksichtigt. Doch im Rahmen dieser Verlagsreihe soll 'Israelogie' grundsatzlich als ein Teilbereich der christlichen Dogmatik verortet werden. Dabei ist u.a. die Frage relevant, wie die christliche Lehrbildung durch dogmatische Aussagen zum theologischen Verhaltnis von Israel bzw. Judentum und christlicher Gemeinde bereichert und modifiziert werden kann. 'Israelogie' will die biblischen Lehraussagen uber Israel und das Judentum identifizieren und systematisieren und damit einen Beitrag dazu leisten, eine in sich konsistente, erneuerte christliche Dogmatik zu entwerfen, die eine christliche Israellehre auch - von der klassischen Abfolge der Loci theologici her gesehen - vor und ausserhalb der Ekklesiologie definiert. Die biblische Lehre uber Israel soll dabei eigenstandig, von den zentralen Aussagen des christlichen Glaubens ausformuliert und theologisch reflektiert werden.

As you take a deep breath and submerge yourself in the waters; as you rise wet and warned and welcome, prepared to walk into Lent, hear this: You are loved by God. Each and every one of you: cherished, adored, liked - just as you are. God loves you, Jesus loves you, the Spirit loves you: Three-in-One. No exceptions. Follow Christ's footsteps, walk into the wilderness - and dance in the desert. Beloved of God, come on a journey.

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.

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

Providing a new, women-centered view of mainline Protestantism in the 20th century, Good and Mad explores the paradoxes and conflicting loyalties of liberal Protestant churchwomen who campaigned for human rights and global peace, worked for interracial cooperation, and opened the path to women's ordination, all while working within the confines of the church that denied them equality. Challenging the idea that change is only ever made by the loud, historian Margaret Bendroth interweaves vignettes of individual women who knew both the value of compromise and the cost of anger within a larger narrative that highlights the debts second-wave feminism owes to their efforts, even though these women would never have called themselves feminists. This lively historical account explains not just how feminism finally took root in American mainline churches, but why the change was so long in coming. Through its complex examination of the intersections of faith, gender, and anger at injustice, Good and Mad will be invaluable to anyone interested in the history of gender and religion in America.

This lively book not only unpacks the history of Christianity, but also explains how church history is created and organized. Different from traditional church history textbooks, the book: Has a global emphasis, rather than an exclusively Euro-American one; Explains the discipline of church history in addition to the content; Is readable, engaging, and inviting to new students; Makes church history accessible rather than stressing obscure dates and names. Conceptually, this book is revolutionary. The story of Christianity is never complete: it only expands. By allowing fresh players into the story, broadening our perspective to include women, the working class, heretics, and priests outside mainstream "orthodoxy," we become open to new ways of understanding. And these new perspectives enhance our comprehension of the endlessly surprising story of Christianity's past.

"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.

The Oxford Handbook of Ecumenical Studies is an unparalleled compendium of ecumenical history, information and reflection. With essay contributions by nearly fifty experts in their various fields, and edited by two leading international scholars, the Handbook is a major resource for all who are involved or interested in ecumenical work for reconciliation between Christians and for the unity of the Church. Its six main sections consider, respectively, the different phases of the history of the ecumenical movement from the mid-nineteenth century to the present; the ways in which leading Christian churches and traditions, Orthodox, Anglican, Methodist, Catholic, Lutheran, Reformed, Baptist, and Pentecostal, have engaged with and contributed to the movement; the achievements of ecumenical dialogue in key areas of Christian doctrine, such as Christology and ecclesiology, baptism, Eucharist and ministry, morals and mission, and the issues that remain outstanding; various ecumenical agencies and instruments, such as covenants and dialogues, the World Council of Churches, the Pontifical Council for Promoting Christian Unity and the Global Christian Forum; the progress and difficulties of ecumenism in different countries, areas and continents of the world, the UK and the USA, Africa, Asia, South America, Europe, and the Middle East, ; and finally two all-important questions are considered by scholars from various traditions: what would Christian unity look like and what is the best method for seeking it? This is a remarkably comprehensive account and assessment of one of the most outstanding features of Christian history, namely the modern ecumenical movement.

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.

The Oxford Bible Commentary is a Bible study and reference work for 21st century students and readers that can be read with any modern translation of the Bible. It offers verse-by-verse explanation of every book of the Bible by the world's leading biblical scholars. From its inception, OBC has been designed as a completely non-denominational commentary, carefully written and edited to provide the best scholarship in a readable style for readers from all different faith backgrounds. It uses the traditional historical-critical method to search for the original meaning of the texts, but also brings in new perspectives and insights - literary, sociological, and cultural - to bring out the expanding meanings of these ancient writings and stimulate new discussion and further enquiry.
Newly issued in a series of part volumes, the OBC is now available in an affordable and portable format for the study of specific sections of the Bible. The Pentateuch, or Torah ('the law'), comprises the first five books of the Hebrew Bible, Genesis to Deuteronomy. The Commentaries are preceeded by introductions to the Old Testament and to the Pentateuch as a whole.