Academic literature on the topic 'Dialogue and proclamation'

AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.

Although a U.S. Presidential Proclamation designated the 1990s “The Decade of the Brain,” not all cerebral constituents shared equally in the limelight. By anyone's accounting, the prefrontal cortex was the darling of clinicians and neuroscientists throughout the '90s, with everything from schizophrenia and anorexia nervosa to pathological gambling and the emergence of artistic skill attributed to “frontal lobe dysfunction” (David, 1992; Miller et al., 1998; Rugle & Melamed, 1993). It should come as no surprise, then, that that most universal of cognitive afflictions, aging, should be linked to changes in frontal cortex.

Ecumenical Dialogue in Slovakia in the Context of Ecumenism of the Catholic Church This contribution describes basic moments of ecumenical dialogue. It desribes short history of ecumenical dialogue from the side of Catholic Church. Main scope is to point on the relationships between Catholic Church and Orthodox church. This contribution decribes prognosis of the ecumenical perspectives in Slovakia in the dogmatic field and how looks practical ecumenism in Slovakia and in general also. In common proclamation with Athenian archbishop Christolodoulos, pope Benedict XVI expressed his desire to travel together along the arduous route of a dialogue in truth with a view to re-establish the full communion of faith.

ABSTRACTThe Synod of Bishops for Asia which was held in Rome in April 1998 aroused much interest. The long awaited Post-Synodal Apostolic Exhortation, Ecclesia in Asia (EA), was finally released in November 1999. Its reception is the topic of the present article. At issue is the tension between the proclamation of Christ and interreligious dialogue in Asia. The Asian bishops are unanimous in upholding the importance of evangelization but have different understandings of how that should be carried out. Rome insists on the “one and only” way it knows. The present article looks at this dialogue between Rome and Asia.

Abstract Chapter 4 of the Declaration Nostra Aetate of the Second Vatican Council marks a decisive turn of the relations between Catholics and Jews. Numerous books and articles have tried to discuss the application of this declaration 50 years after its proclamation by Pope Paul VI. on October 28, 1965, to take stock. Nostra Aetate has also been recorded by Orthodox theologians, as some articles attest. After skimming the initiated implementation of this chapter through the ensuing Jewish-Catholic dialogue, we will introduce the Jewish Orthodox. We will distinguish the Judeo-Christian dialogue at the universal level and at the local level. For the Jewish-Catholic dialogue at the local level, we will examine the situation in France and for the Jewish-Orthodox dialogue the situation in Romania. In view of the connection between theology and history, we will mention not only the texts related to this dialogue, but also some events that have favored or slowed it down.

Dealing with biblical inspiration within the scheme of the Word of God in its threefold form (as preached, written, and revealed), Karl Barth distinguished between divine revelation and the inspired Bible. He insisted that the revelation to prophets and apostles preceded proclamation and the writing of Scripture. He interpreted all the Scriptures as witness to Christ. While the human authors of the Bible ‘made full use of their human capacities’, the Holy Spirit is ‘the real author’ of what is written. Raymond Collins, in dialogue with Thomas Aquinas, Barth, and others, interpreted biblical inspiration in the light of the Second Vatican Council’s Constitution on Divine Revelation. He spoke of the Holy Spirit as the ‘principal, efficient cause’ (with the human authors as the ‘instrumental’ causes), rejected dictation views of inspiration, and examined the scope of biblical truth and the authority of the Bible for the Church.

This chapter looks at recent Catholic social thought in the United States in the age of globalization and after the financial crisis of 2007–08, drawn from four schools of thought: progressive, neoconservative, liberationist, and communitarian. As an exponent of progressive Catholicism, Meghan J. Clark has promoted an interpretation of Catholic social teaching focused on human rights and solidarity, whereas Samuel Gregg has furthered the neoconservative perspective by promoting free markets and commerce. Illustrating the varieties of liberation theology in the United States, Christine Firer Hinze has reflected on economic life from a feminist perspective, while Mária Teresa Dávila draws on Latino/a theology. William T. Cavanaugh has offered a communitarian critique of globalization. The chapter concludes with a proposal for an organicist communitarian vision of economic life, guided by a theology of interruption rooted in the proclamation of the Gospel and open to dialogue with others.

TOWARDS THE NEW LIFE Theology and Importance of Christian Initiation for the Life of Faith The book is in equal parts a presentation and an invitation. The subject matter of both is the mystagogical initiation leading to the personal encounter with God and eventually to the union within the Church in Christ, which happens initially and particualry in the sacramental liturgy. Mystagogy was the essential experience of life in the early Church and now is being so intensely discussed and postulated by the ecclesial Magisterium and through the teaching of the recent popes and synods. Within the ten chapters of this book the reader proceeds through the aspects strictly associated with Christian initiation, noticeable in catechumenate and suggestive for further Christian life. It is not surprising then, that the study begins with answering the question about the sense of dealing with catechumenate at all. The response developed in the first chapter covers four key points: the contemporary state of our faith, the need for dialogue in evangelization, the importance of liturgy in the renewal of faith and the obvious requirement of follo- wing the Church’s Magisterium, quite explicit in the subject undertaken within this book. The introductory chapter is meant to evoke interest in catechumenate as such and encourage comprehension of its essence, in order to keep it in mind while planning contemporary evangelization. For doing this with success and avoiding pastoral archeology, we need a competent insight into the main message and goal of Christian initiation. Catechumenate is the first and most venerable model of formation and growth in faith and therefore worth knowing. The second chapter tries to cope with the reasons and ways of the present return to the sources of catechumenate with respect to Christian initiation understood to be the building of the relationship with God. The example of catechumenate helps us to discover, how to learn wisely from the history. This would definitely mean to keep the structure and liturgy of catechumenate as a vehicle of God’s message, which must be interpreted and adapted always anew and with careful and intelligent consideration of the historical flavour on particular stages within the history of salvation and cultural conditions of the recipients. For that reason we refer to the Biblical resources and to the historical examples of catechumenate including its flourishing and declining periods, after which we are slowly approaching the present reinterpretation of the catechumenal process enhanced by the official teaching of the Church. As the result of the latter, particularly owing to the Vatican Council II, we are now dealing with the renewed liturgy of baptism displayed in two liturgical books: The Rite of Baptism for Children and the Rite of Christian Initiation of Adults (RCIA). This version for adults is the subjectmatter of the whole chapter, in which a reader can find theological analyses of the particular rites as well as numerous indications for improving one’s life with Christ in the Church. You can find interesting associations among the rites of initiation themselves and astounding coherence between those rites and the sacraments of the Eucharist, penance and other sacraments, which simply means the ordinary life of faith. Deep and convincing theology of the process of initiation proves the inspiring spiritual power of the initial and constitutive sacraments of baptism and confirmation, which may seem attractive not only for catechumens but also for the faithful baptized in their infancy, and even more, since they might have not yet had a chance to see what a plausible treasure they have been conveying in their baptismal personality. How much challenge for further and constant realization in life may offer these introductory events of Christian initiation, yet not sufficiently appreciated by those who have already been baptized and confirmed! We all should submit to permanent re-evangelization according to this primary pattern, which always remains essential and fundamental. Very typical and very post-conciliar approach to Christian formation appears in the communal dimension, which guards and guarantees the ecclesial profile of initiation and prepares a person to be a living member of the Church. The sixth chapter of the book is dealing with ecclesial issues in liturgy. They refer to comprehending the word of God, especially in the context of liturgy, which brings about a peculiar theological sense to it and giving a special character to proclaiming the Gospel, which the Pope Francis calls “liturgical proclamation”. The ecclesial premises influence the responsibility for the fact of accompanying the candidates, who aim at becoming Christ’s disciples. As the Church is teaching also in the theological and pastoral introduction to the RCIA, this is the duty of all Christians, which means: priests, religious and the lay, because the Church is one organism in whose womb the new members are conceived and raised. As this fact is strongly claimed by the Church the method of initiation arises to great importance. The seventh chapter is dedicated to the analysis of the catechumenal method stemming from Christ’s pedagogy and His mystery of Incarnation introducing a very important issue of implementing the Divine into the human. The chapter concerning this method opens a more practical part of the book. The crucial message of it is to make mystagogy a natural and obvious method which is the way of building bonds with Christ in the community of the people who already have these bonds and who are eager to tighten them and are aware of the beauty and necessity of closeness with Christ. Christian initiation is the process of entering the Kingdom of God and meeting Christ up to the union with Him – not so much learning dogmas and moral requirements. This is a special time when candidates-catechumens-elected mature in love and in their attitude to Christ and people, which results in prayer and new way of life. As in the past catechumenate nowadays inspires the faithful in their imagination of love and mercy as well as reminds us about various important details of the paschal way of life, which constitute our baptismal vocation, but may be forgotten and now with the help of catechumenate can be recognized anew, while accompanying adults on their catechumenal way. The book is meant for those who are already involved in catechumenal process and are responsible for the rites and formation as well as for those who are interested in what the Church is offering to all who consciously decide to know and follow Christ. You can learn from this book, what is the nature and specificity of the method suggested by the Rite itself for guiding people to God the Saviour and to the community of His people. The aim of the study is to present the universal way of evangelization, which was suggested and revealed by God in His pedagogy, particularly through Jesus Christ and smoothly adopted by the early Church. This way, which can be called a method, is so complete, substantial and clear that it deserves rediscovery, description and promotion, which has already started in the Church’s teaching by making direct references to such categories as: initiation, catechumenate, liturgical formation, the rereading the Mystery of Christ, the living participation in the Mystery and faith nourished by the Mystery. The most engaging point with Christian initiation is the fact, that this seems to be the most effective way of reviving the parish, taking place on the solid and safe ground of liturgy with the most convincing and objective fact that is our baptism and our new identity born in baptismal regenerating bath. On the grounds of our personal relationship with God and our Christian vocation we can become active apostles of Christ. Evangelization begins with ourselves and in our hearts. Thinking about the Church’s mission, we should have in mind our personal mission within the Church and we should refer to it’s roots – first to our immersion into Christ’s death and resurrection and to the anointment with the Holy Spirit. In this Spirit we have all been sent to follow Christ wherever He goes, not necessarily where we would like to direct our steps, but He would. Let us cling to Him and follow Him! Together with the constantly transforming and growing Church! Towards the new life!

The first chapter is concerned with spelling out a theological context common to both a ‘theology for’ and a ‘theology of dialogue’, namely a Church called to witness to its faith. While the ‘new way’ of dialogue is sometimes understood as replacing traditional forms of missionary witness like proclamation, mission remains central to any account of Church and Christian faith. According to Vatican II, the Church is ‘missionary of its very nature’. These familiar words from Ad Gentes, the Council’s decree ‘on missionary activity’, lead to a discussion of the Roman Catholic contribution to the ecumenical consensus on mission which has coalesced around the Trinitarian theme of the Missio Dei. The typically Catholic principle of ‘inculturation’ or translation into new languages and cultural forms is a response to the Father’s work of sending the Word and the Spirit for the creation and redemption of the world, a work in which the Church is invited to participate.

Abstract This chapter examines the implementation of the Declaration Nostra Aetate, in particular through the work of the Secretariat for Non-Christians/Pontifical Council for Interreligious Dialogue (PCID), now the Dicastery for Interreligious Dialogue. Special attention is given to the documents produced by this dicastery: Dialogue and Mission (1984), Dialogue and Proclamation (1991), and Dialogue in Truth and Charity (2014). Mention is also made of an unpublished document on the spirituality of dialogue. The role of members of religious congregations is highlighted. The ecumenical dimension of the implementation of Nostra Aetate is evoked by recalling the cooperation of the PCID with the corresponding office in the World Council of Churches.