Academic literature on the topic 'Ecumenicism'
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Journal articles on the topic "Ecumenicism"
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Segal, Charles. "Classics, Ecumenicism, and Greek Tragedy." Transactions of the American Philological Association (1974-) 125 (1995): 1. http://dx.doi.org/10.2307/284343.
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Corstange, Daniel. "Religion, Pluralism, and Iconography in the Public Sphere: Theory and Evidence from Lebanon." World Politics 64, no. 1 (December 20, 2011): 116–60. http://dx.doi.org/10.1017/s0043887111000268.
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This article examines mass public discourse on religion and pluralism in diverse societies. It argues that religion enters the public sphere by defining countervailing narratives about sectarianism, which is exclusive and divisive, and ecumenicism, which is inclusive and unifying. Most empirical studies focus on elites as the producers of discourse and ignore the regular people who comprise the “real” public. In contrast to prior work, this article systematically examines mass public discourse, with Lebanon, a religiously diverse developing world society, as its research venue. It uses a novel combination of original survey data and publicly displayed religious and political iconography to study the exchange of ideas about religion and pluralism among the mass public. It shows that sectarian discourse articulates ethnocentric and antiplural statements, whereas ecumenicism, by contrast, mitigates ethnocentrism and valorizes pluralism.
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Huffard, Event W. "Book Review: Christianity/Islam: Essays on Esoteric Ecumenicism." Missiology: An International Review 15, no. 1 (January 1987): 143–44. http://dx.doi.org/10.1177/009182968701500142.
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Raymond, M., and F. Rousset. "GENEPOP (Version 1.2): Population Genetics Software for Exact Tests and Ecumenicism." Journal of Heredity 86, no. 3 (May 1995): 248–49. http://dx.doi.org/10.1093/oxfordjournals.jhered.a111573.
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Cohen, Jonathan. "Ecumenicism, Comparability, and Color, or: How to Have Your Cake and Eat It, Too." Minds and Machines 25, no. 2 (May 2015): 149–75. http://dx.doi.org/10.1007/s11023-014-9354-6.
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Smith, Suzanne E. "Before Hegel and Beyond Kant: Risto Saarinen's Recognition and Religion." Harvard Theological Review 110, no. 2 (March 23, 2017): 301–13. http://dx.doi.org/10.1017/s0017816017000098.
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When religious tolerance appears in the literature on ecumenicism, religious pluralism, and other modes of peaceful coexistence, it is frequently juxtaposed with the words “beyond,” “more than,” and “is not enough.” To be sure, it is generally conceded in these contexts, tolerance is an improvement on intolerance, and, relatively speaking, then, a fine thing, as far it goes. For many, however, it does not go very far. “Religious tolerance,” we are told, “however virtuous, does nothing to remove our ignorance of one another.” It is thought to lack strenuousness, and hence, to be unsuited for modern moral conflicts, which tend increasingly toward the polarity characteristic of war: “Tolerance, especially of the knee-jerk variety. . . works as long as people can slink off by themselves, avoiding contact, and never facing up to what they truly believe.” No one says, “I am fighting for [fill in the blank] with all the toleration I can muster.”
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Howe, Justine. "Interpreting the Qur'an in the US: Religious Pluralism, Tradition, and Context." Journal of Qur'anic Studies 18, no. 3 (October 2016): 34–69. http://dx.doi.org/10.3366/jqs.2016.0249.
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In the contemporary US, religious pluralism has profoundly shaped the ways that American Muslims read and interpret the Qur'an in their daily lives. In particular, they face increasing pressure to affirm, through Qur'anic interpretation, that Islam recognises Judaism and Christianity as salvific faiths and to downplay Islamic claims to superiority. Through a case study of a US Qur'anic study group, this article explores how American Muslims appropriate and contest the logic of pluralism through their interpretations of the Qur'an. Seeking to affirm ecumenicism in the Qur'an, this group of American Muslims appropriated the asbāb al-nuzūl (‘circumstances of revelation’) under the rubric of ‘context’ in order to make the case for the commensurability of Islam and religious pluralism, even as they vigorously disagreed about the terms under which those circumstances could be applied. The ethnographic dialogues presented here demonstrate not only the rich and vibrant hermeneutics that contemporary Muslims bring to the Qur'an, but also the ways that pluralism both opens up and restricts forms of religious engagement.
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Chambré, Susan M. "The Changing Nature of “Faith” in Faith‐Based Organizations: Secularization and Ecumenicism in Four AIDS Organizations in New York City." Social Service Review 75, no. 3 (September 2001): 435–55. http://dx.doi.org/10.1086/322222.
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Renard, John. "Christianity/Islam: Essays on Esoteric Ecumenicism. By Frithjof Schuon. Translated by Gustavo Polit. Bloomington, IN: World Wisdom Books, 1985. vii + 270 pages. $12.00 (paper)." Horizons 13, no. 2 (1986): 465–66. http://dx.doi.org/10.1017/s036096690003694x.
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Falconer, Alan. "Ecumenics, Teaching Ecumenics and Ecumenical Formation." Pacifica: Australasian Theological Studies 14, no. 3 (October 2001): 313–25. http://dx.doi.org/10.1177/1030570x0101400305.
Full textDissertations / Theses on the topic "Ecumenicism"
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Doyle, Kerry Delaney. "Agnostos Dei: staging Catholicism and the anti-sectarian aesthetic in early-Stuart England." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1589.
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My dissertation, Agnostos Dei: Staging Catholicism and the Anti-Sectarian Aesthetic in Early-Stuart England, traces over four chapters the emergence of a literary counter-aesthetic to the increasingly violent sectarianism of Post-Reformation England. I focus primarily on popular plays that dramatize the destabilizing effects of radical beliefs on a society, whether small town or royal court, culminating in blood and exile. I argue that the plays' destructive conflicts and redemptive moments suggest the potential worth of cross-sectarian belief and ritual. In doing so, John Fletcher's The Faithfull Shepherdess (1608), William Shakespeare and John Fletcher's Henry VIII (1613), Dekker, Ford, and Rowley's The Witch of Edmonton (1621), and John Ford's `Tis Pity She's a Whore (1629) participate in an aesthetic that rejects the disunity promoted by radical sectarians and revises the rhetoric of English Protestantism. Kings James and Charles promoted, ultimately unsuccessfully, a via media (middle way) for the Church of England, seeking reunification of divergent Christian sects. At the same time, these works used the theatre as a space of free play to consider the possibility of ecumenical success in fictionalized worlds removed from the clashing rhetoric of real kings and clergy.
My project responds to the revitalized return to religion in the scholarship of early modern England, which has included a renewed interest in the English Catholic experience and a reconsideration of the variety of believers within the nation, loosely grouped into categories like Puritans and High Church Anglicans. My work presents a correlative- and counter-narrative to these well-established readings. I consider the historical and literary analogues of the plays and the contemporary religiopolitical realities of the times of their staging. Rather than attempting to discover crypto-sectarian messages in the tales or intentions of the playwrights behind them, I argue that such categorizations can reduce and obscure the broader, ecumenical implications of these works. In speaking to a range of sectarian audiences, these playwrights exceed the limitations of clear affiliation to address a wider Christian possibility.
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Souza, José Carlos de. "LAICIDADE E ECUMENICIDADE DA IGREJA O Pensamento Eclesiológico de John Wesley." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/448.
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Previous issue date: 2008-04-08John Wesley by examining not only what is explicit in his writings regarding the church, but also what is implicit in the social and missionary practices of the first Methodists. As a basis for this discussion, the research presents a panorama of discussions about the Wesleyan concept of church, particularly as developed in the last fifty years. The value of such research is recognized in light of aiding in the creation of certain convergences around the main themes of Wesley s vision. In many of these, one can observe efforts to accommodate fragmen ed Wesleyan reflections into a previously defined scheme of interpretation. From conservative and supporter of the established Church to schismatic and radical theologian, almost all types of skills and abilities have been assigned to him. Certainly, Wesley assimilated the contribution of various theological and ecclesiastical currents. This reveals the complexity of his theology, and its resistance to simplistic explanations. But what determines his choices is a question that is not frequently raised. This research sustains the thesis that it was not the attachment to principles considered orthodox but the encounter with the poor that led Wesley to open himself to a growing understanding of the church which was, at same time, sensitive to persons excluded from English society and sufficiently flexible to adjust itself to changing situations. He broke with hierarchical ecclesiology, in which he was formed, and introduced a fundamentally lay concept of the church. He challenged the monopoly of the clergy and openly promoted the priesthood of all believers, for both men and women. He rejected individualism and appreciated responsible community life. He discarded parochialism and an exclusivist interpretation of the church and embraced ecumenicity as an essential character of the Church of Christ. Finally his theological concerns are concentrated on via salutis, on the renewal of the whole of creation, by the grace of God with responsible human participation, such that the church becomes relative.
A presente investigação se concentra na eclesiologia prática, experimental e funcional de John Wesley, examinando não apenas o que se encontra explícito em seus escritos sobre a igreja, mas também o que está implícito na práxis social e missionária dos primeiros metodistas. Antes, porém, é traçado um panorama das discussões em torno da concepção wesleyana de igreja, desenvolvidas, sobretudo, nos últimos cinqüenta anos. O valor dessas pesquisas é reconhecido, pois elas ajudaram a criar certa convergência em torno dos principais temas da visão de Wesley. Entretanto, em boa parte delas, nota-se esforço em enquadrar a fragmentada reflexão wesleyana em algum esquema de interpretação previamente definido. De conservador e defensor da Igreja estabelecida a cismático radical, quase todas as qualificações lhe foram atribuídas. É certo que Wesley assimilou a contribuição de várias correntes, o que oferece justa dimensão da complexidade de sua teologia, resistente a explicações simplistas. Nem sempre, porém, se indaga sobre o que determinou as suas preferências. Aqui é sustentada a tese de que não foi o apego a princípios considerados ortodoxos, mas o encontro com o povo que levou Wesley à abertura crescente para uma compreensão da igreja, ao mesmo, sensível ao sofrimento dos excluídos da sociedade inglesa, e flexível para se ajustar a conjunturas em mutação constante. Ele rompeu com a eclesiologia hierárquica, em que foi formado, e pôs em prática uma concepção fundamentalmente laica de igreja. Quebrou o monopólio do clero e tornou realidade o sacerdócio de todos os crentes, tanto de homens quanto de mulheres. Rejeitou o individualismo e valorizou a vida comunitária responsável. Desfez a interpretação paroquialista e exclusivista de igreja e abraçou a ecumenicidade como caráter essencial da Igreja de Cristo. Enfim, centralizou-se na via salutis, na renovação de toda a criação, pela graça de Deus com a participação humana responsável, e relativizou a própria Igreja.
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Dias, Juliano Alves [UNESP]. "Et veritas liberabit vos: o catolicismo entre o modernismo e a tradição (1960-2013)." Universidade Estadual Paulista (UNESP), 2013. http://hdl.handle.net/11449/110587.
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000795749.pdf: 1135279 bytes, checksum: 6a7b1f7e7689608942d4721967e120e3 (MD5)Quand on regarde l'histoire de l'Eglise dans son siècle dernier, il ya une différence d'attitude entre la période d'avant le Concile Vatican II (1962-1965) et ses descendants. L'Église avait apparemment laissé certaines positions , mais les papes et l'Eglise post- conciliaire documents du magistère ne confirment pas ce point de vue . Récemment, avec le pontificat de Benoît XVI (2005-2013) une série de questions sur le Vatican et ses intentions gagné du terrain dans un environnement ecclésial. Le résultat de ultramontanismo (1800-1960) semble avoir pris forme nouvelle et certains de ses éléments passés à travers une relecture . Benoît XVI , dès son premier discours à la Curie romaine , a proposé une vision de la continuité historique de ce conseil avec le passé de l'Église , en niant une rupture possible et réaffirmant la conviction de certains aspects du monde moderne et à ce qu'il appelle la dictature du relativisme . Pour affirmer une telle proposition , son pontificat approché secteurs conservateurs du catholicisme et a cherché à créer une interprétation officielle du Conseil qui a mis en ligne avec les deux ans d'histoire de l'Eglise mille , son but semble être l'exclusion des interprétations qui en ont fait une Conseil révolution de l' institution ecclésiastique interne et ouvert à ce qui auparavant condamné , le modernisme . Compte tenu de ces perspectives historiques, nous avons l'intention d'étudier les documents seize du Concile Vatican II, dans son empressement à les comparer avec les positions antérieures données par le Magistère de l'Église , en particulier avec l'encyclique Quanta Cura de Pie IX dans son Syllabus des Erreurs ( 1864) et Pascendi Dominici gregis (1907) du pape saint Pie X. l'intention première de ce travail est de voir les différences possibles entre le Vatican et le magistère pré- conciliaire. Deuxièmement, il ya la nécessité d'examiner la performance de la...
Quando se observa a história da Igreja em seu último século, nota-se uma disparidade de postura entre o período anterior ao Concílio Ecumênico Vaticano II (1962-1965) e sua posteridade. A Igreja aparentemente teria deixado certos posicionamentos, no entanto os papas pós-conciliares e os documentos eclesiais do magistério não confirmam essa concepção. Recentemente com o pontificado de Bento XVI (2005-2013) uma série de questões acerca do Vaticano II e suas intenções ganharam espaço no ambiente eclesial. O desfecho do ultramontanismo (1800-1960) parece ter assumido novos contornos e alguns de seus elementos passaram por uma releitura. Bento XVI, desde seu primeiro discurso à Cúria Romana, propôs uma visão de continuidade histórica do referido Concílio com o passado da Igreja, negando uma possível ruptura e reafirmando a condenação a certos aspectos do mundo moderno e àquilo que chamou de ditadura do relativismo. Para fazer valer tal proposição, seu pontificado se aproximou de setores conservadores do catolicismo e buscaram criar uma interpretação oficial para o Concílio que o coloque em sintonia com a história bimilenar da Igreja; seu intuito parece residir na exclusão de interpretações que fizeram do Concílio uma revolução interna na instituição eclesiástica e a abriram para aquilo que condenara anteriormente, o Modernismo. Diante de tais perspectivas históricas, pretende-se estudar os dezesseis documentos do Concílio Ecumênico Vaticano II, no afã de compará-los com os posicionamentos anteriores dados pelo Magistério da Igreja, de modo particular com encíclica Quanta Cura de Pio IX com seu Syllabus de erros (1864) e a Pascendi Dominici Gregis (1907) do papa São Pio X. A intenção primeira deste trabalho é vislumbrar as possíveis divergências entre o Vaticano II e o magistério pré-conciliar. Em segundo lugar, há de se debruçar sobre a atuação dos...
When one looks at the history of the Church in its last century, there is a difference in attitude between the period before the Second Vatican Council (1962-1965) and his descendants. The Church apparently had left certain positions, however the post- conciliar popes and church documents of the magisterium does not confirm this view. Recently with the pontificate of Benedict XVI (2005-2013) a series of questions about the Vatican and its intentions gained ground in ecclesial environment. The outcome of ultramontanismo (1800-1960) seems to have taken new shape and some of its elements passed through a rereading. Benedict XVI, from his first speech to the Roman Curia, proposed a vision of historical continuity of this council with the Church's past, denying a possible rupture and reaffirming the conviction to certain aspects of the modern world and to what he called the dictatorship of relativism. To assert such a proposition, his pontificate approached conservative sectors of Catholicism and sought to create an official interpretation of the council that put in line with the two thousand year history of the Church, its purpose seems to be the exclusion of interpretations that have made a revolution council the internal ecclesiastical institution and opened to what previously condemned, Modernism. Given these historical perspectives, we intend to study the sixteen documents of the Second Vatican Council, in its eagerness to compare them with previous positions given by the Magisterium of the Church, particularly with the encyclical Quanta Cura of Pius IX in his Syllabus of Errors (1864) and Pascendi Dominici Gregis (1907) of Pope St. Pius X. The primary intention of this work is to see the possible differences between the Vatican and the pre -conciliar magisterium. Secondly , there is the need to examine the performance of the post- conciliar Popes Paul VI , John Paul II and Benedict XVI , the aspiration to understand the process of...
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Kloppers, Elizabeth C. "Kerkliedere vir 'n nuwe generasie - 'n Liturgies-himnologiese ontwerp onder voorwaarde van die Ekumene." Thesis, University of Pretoria, 2004. http://hdl.handle.net/2263/31115.
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Hymns are handed down from generation to generation, from country to country, and from church to church. In every time in history, hymns and songs are needed that are new for that time and generation – hymns through which the timeless message can be voiced in a new and unique way. The historical binding, as well as the ecumenical tie, are thus indispensable features for the church, her liturgy and her music. In the processes of creating new hymns and liturgical forms, the una sancta ecclesia always needs to be in focus. In this study the ecumenical and liturgical movements of the twentieth century, their goals, and the influence they exerted on liturgical renewal and hymn singing, are investigated. The ecumenical meaning of new hymns and liturgical forms is evaluated in terms of these goals. To determine the functionality of new hymns, a theoretical grounding for the various functions of hymns is given. Renewal in the form of contemporary material, new styles and ecumenical-liturgical forms is reflected in the Liedboek van die Kerk (2001), the new hymnal for the Afrikaans-speaking churches. The hymnal is discussed with regard to the content, and the processes of compilation. The versification of the psalms, fundamentalist views, and the resistance to transformation in the processes of canonization, also comes under scrutiny. Documentation, motivation and report of about sixty new hymns and liturgical forms in the Liedboek van die Kerk (2001) are given. Hymns, songs and liturgical forms are researched from hymnological perspectives, by relevant musical and textual analysis, and by exploring their origin, history, working history, and liturgical function. The functionality of the hymns is assessed, and their hymnological, liturgical, contextual and ecumenical significance determined, with regard to the theoretical grounding in the preceding chapters. The conclusion is that ecumenicity is a sine qua non for the hymns and songs of a new generation. History and tradition, but also the contemporary church as a whole, should co-determine processes. The future of liturgical singing depends on the way in which theological, liturgical, hymnological, ecumenical and anthropological fields of tension could be kept in balance. Balance thus needs to be found between functionality, ethics, and aesthetics; between tradition and creativity; historical fidelity and contemporary embodiment; individualism and community; between the individual church and ecumenism; quality and popularity; between Christian/confessional identity, and general religiosity; between orthodox expressions of faith, and the poetical-symbolical shifting of boundaries. Boundaries are exceeded through the singing of hymns – boundaries of language, of confession, of time and space, and boundaries between individuals and groups. Liturgical singing can be the singing of believers of all times and all places only by preserving the traditional ecumenical heritage on the one hand, and on the other hand, through ecumenical cooperation when creating new hymns and forms – thus the one faith in many languages, the audible sign of the una sancta ecclesia.Thesis (DMus)--University of Pretoria, 2005.
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Sundkvist, Annica. "När får jag kyssa din hand? : Några röster om att vara Kaldeisk-katolsk och Syrisk-ortodox utlandskyrka i Södertälje 2019." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-399922.
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In the town of Södertälje, a great number of ecclesiastical denominations are represented, a majority of which with roots in the Middle East. To a person attending several various Christian services at many different churches, the diversified ecclesiastical scene offers many similarities among the different denominations, as well as many differences between them. An obvious difference is the view of ministry. In the Church of Sweden women may be ordained, whereas this is not possible in the Chaldean-Catholic Church or the Syrian-Orthodox Church. This paper describes how some ordinary worshippers, members of the Chaldean-Catholic Church or the Syrian-Orthodox Church, look upon their own religious practices in view of the fact that they belong to minority denominations in a secularized society in which the Church of Sweden is the major church. This paper has a Theological as well as a Sociological perspective, since these two perspectives have a reciprocal effect on each other regarding the creating of identities of both informants and churches. An important aspect of this paper is the informants’ view of the relationship between priesthood and gender. It will be obvious that the informants’ opinions of who may be allowed to take Holy Orders depend more on the person’s eligibility than on gender, irrespective of traditions in their denominations. In spite of the fact that women are not ordained in either of the churches dealt with in this paper, the informants hold the view that this may change with time. Instead, they mean that this is one in a row of adaptations that should be carried out by their churches, in order for them to be able to continue to exist in Södertälje and to achieve an ongoing increase in numbers. However, the question of priesthood and gender is complicated, partly due to traditions in their home countries, but also since the bodies of men and women, respectively, are regarded differently in Orthodox theology, not least so in comparison with that of the Church of Sweden. In this paper the informants also express questions arisen from encounters between their respective home countries and Sweden. Primarily, those questions are about the possible effects that may occur when ecclesiastical traditions meet secular values. That affects the informants’ views of culture and nationality, as well as the meaning of being an individual in a group, profoundly marked by church traditions in a society as individualistic as Sweden.I Södertälje finns ett stort antal kyrkliga samfund representerade, flertalet med rötter i Mellanöstern. Det kyrkliga landskapet medför att det för den kyrkobesökare som rör sig i flera olika kyrkorum, är lätt att upptäcka många likheter mellan de olika kyrkliga samfunden, men också flera skillnader. En påtaglig skillnad är synen på prästämbetet. I Svenska kyrkan kan kvinnor vara präster, medan detta inte är möjligt i Kaldeisk-katolska kyrkan eller i Syrisk-ortodoxa kyrkan. Den här uppsatsen handlar om hur några vanliga gudstjänstdeltagare, medlemmar i Kaldeisk-katolska kyrkan eller Syrisk-ortodoxa kyrkan, ser på de egna kyrkotraditionerna och -praktikerna i ljuset av att vara minoritetskyrkor i ett sekulärt samhälle där Svenska kyrkan är majoritetskyrka. Uppsatsen har ett teologiskt såväl som ett samhällsorienterat perspektiv. Anledningen till det är att dessa två perspektiv har en ömsesidig påverkan på varandra beträffande informanternas - och kyrkornas - identitetsskapande. En viktig ansats i uppsatsen är vilken syn på relationen prästämbete och kön informanterna ger uttryck för. Uppsatsen visar att informanternas uppfattning om vem som kan vigas till präst är mer beroende av personlig lämplighet än av kön, oaktat att de kyrkotraditioner de tillhör säger något annat. Trots att kvinnor inte vigs till präster i någon av de kyrkor som uppsatsen belyser, menar informanterna att det på sikt inte alls skulle vara en omöjlighet. Det är istället en i raden av anpassningar som de menar att deras kyrkor bör göra, för att fortsätta att leva och verka i Södertälje och för att tillväxten av medlemmar ska vara god. Dock visar det sig att frågan om prästämbete och kön inte är okomplicerad. Det beror dels på traditioner från hemländerna, men också på att mannens och kvinnans kropp betraktas på olika sätt i ortodox teologi, inte minst jämfört med Svenska kyrkans teologi. I uppsatsen ger informanterna också uttryck för frågor som har väckts genom mötet mellan deras respektive hemländer och Sverige. Främst handlar detta om vad som kan hända när kyrkliga traditioner möter sekulära värderingar. Detta påverkar deras syn på såväl kultur och nationalitet som vad det innebär att vara individ i en grupp, som starkt präglas av kyrkliga traditioner, i ett samhälle som är så individcentrerat som Sverige.
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Klöckner, Thomas. "Martin Bucer und die Einheit der Christenheit : ein theologiegeschichtlicher Beitrag zur Ökumene-Debatte im modernen evangelikalismus unter besonderer Berücksichtigung der Lausanner Bewegung für Weltevangelisation." Diss., 2012. http://hdl.handle.net/10500/10345.
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German textDie ökumenische Bewegung weltweit steht nicht erst seit kurzem vor großen Herausforderungen, nicht nur an der Basis. Kirchenpolitische Interessen, kulturelle Barrieren und in der Tat theologische Differenzen fragen nach dem Kern christlicher Einheit. Vor dieser Aufgabe steht auch und insbesondere die evangelikale Bewegung mit ihrer spezifischen Prägung und Fragestellung im Kontext der weltweiten Christenheit. Innerhalb dieser global betrachtet expandierenden Bewegung begegnet man dem ökumenischen Anliegen mit geteilter Aufmerksamkeit, offener Kritik und völliger Abstinenz. Mithilfe der Darstellung der Unionsbemühungen des Reformators Martin Bucer, insbesondere seiner theologischen Motive, wird ein hoffentlich weiterführender Gesprächsbeitrag für die Ökumene-Debatte im modernen Evangelikalismus geliefert.
World-wide ecumenicism has to challenge big issues for a long time now. Church-political interests, cultural frontiers and, of course, theological differences search for the center of christian unity. Especially evangelicalism as a part of world-wide christianity has to face this challenge with its specific character. Within this expanding movement, a variety of viewpoints exist with regard to ecumenicism: divided attention, open criticism and neglection. Martin Bucer as ecumenical pioneer in the period of reformation elaborates a fresh approach towards the evangelical ecumenicism-debate. His theological motives build the center of this dissertation.
Philosophy & Systematic Theology
M. Th. (Systematic Theology)
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Hardmeier, Roland. "Ganze Evangelium für eine heilsbedürftige Welt: zur Missionstheologie der radikalen Evangelikalen." Thesis, 2008. http://hdl.handle.net/10500/2415.
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Text in GermanThe present work deals with the historical and theological foundations of radical evangelicalism and places it within the context of theologies which influenced it and are similar to it. Radical evangelicalism integrates insights from various theological roots into a evangelical basal concept. Radical theology succeeded, through its contextual outworking, in overcoming the narrow focus of European evangelical theology and yet it remains genuinely evangelical. It is in the position of breaking through the sterility of academic theology and the dualistic worldview which is peculiar to wide parts of the evangelical movement by a world view that is turned towards the world. Thus it is proving itself to be a highly relevant theology for the needs of a divided world. The work develops in three steps. First of all the historical development of radical evangelicalism will be traced, from its beginning at the Congress for world evangelism in Lausanne in 1974 to the present day. Thus it will become clear that in the 30 years since Lausanne radical theology has entered the mainstream of evangelicalism. There follows in a detailed section a setting out of the theology of radical evangelicalism by means of several chosen themes. It will deal with radical hermeneutics, eschatology, salvation, the meaning of mission and evangelism and the relationship between Gospel and culture. Finally the social action of radical evangelicalism will be set out and it will be demonstrated that its energetic theology is at its basic level in fact a driving sprituality.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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Knauber, Bernt Erwin. "Liebe und sein: die Agape als fundamentalontologische Kategorie." Thesis, 2003. http://hdl.handle.net/10500/1070.
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Text in GermanFrom a Christian perspective, complete wellness is available for man. This fact is based on God's unconditional Agape-love bestowed on man in Jesus Christ. It is by this love that being is offered a perfect vision of eternal existence. The Bible clearly shows that even creation was brought forth by the very word in which the love of the creator manifested itself in a mighty way. All being is being in the love of God, apart from which it will cease to exist. It would therefore seem advisable to examine Agape as a basic ontological category, which is our intention in this treatise. Following the course of salvation history we shall demonstrate how the love of God is responsible for being in all its complexity, where the separate parts work together constructively, thus glorifying their creator. In this way we behold the order of being in Agape. We move our attention beyond salvation of the individual but rather focus on the community aspect of salvation, and thus demonstrate from a biblical point of view, the significance of the New Testament ecclesia as the spearhead of God's Kingdom. We will show that it is the intention of Agape to give a specific Christian character to the community of believers as a witness to a world which is lacking in love and therefore also without proper orientation in its being. Where the ecclesia has lost its trait of love, we advise an uncompromising return to a corrective gospel as designed by the creator for true being, keeping in mind the limits, which the church has been given as an existing body in this world. What must never leave our focus, however, is that we extend to each other the forgiveness of Christ as the core of God's love, thus holding on to the distinct difference between Christian and non-Christian being. We therefore also recommend to examine the denominational structure of Christianity whether it is in conflict with a being that carries the mark of God's love. We remind that Agape wants to cause unity in a concrete way - unity that cannot be brought about by any secular strategy, but only by the power of God. By reorganizing our personal as well as our ecclesiastical being, the love of God will also verify the truth of God completely.
Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)
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Kloppers, Elizabeth Catharina. "Liturgiese musiek as kommunikatiewe handeling in 'n post-moderne era." Thesis, 1997. http://hdl.handle.net/10500/17103.
Full textAbstract:
Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel.Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word.
Philosophy, Practical & Systematic Theology
D. Th. (Practical Theory)
10
Hardmeier, Roland. "Evangelikal-Radikal-Sozialkritisch: zur Theologie der radikalen Evangelikalen : eine kritische W[232}urdigung = The theology of radical evangelicalism." Diss., 2006. http://hdl.handle.net/10500/763.
Full textAbstract:
Text in GermanThe present dissertation considers the historical and theological foundations of radical evangelicalism and puts it in the context of theologies which influenced it and are similar to it. It will be demonstrated that the evangelicals are enriched by radical evangelicalism - an evangelical basic concept with elements of anabaptism, the social gospel, liberation theology and the ecumencial theologies. Thus it will be demonstrated that radical theology is genuinely evangelical, yet is capable of overcoming the one sidedness of western evangelical theology. Special attention is given to the contributions of radicals from North America as well as from Latin America since they are of considerable importance to radical evangelicalism. The aim of the dissertation is to present radical evangelicalism, to critically evaluate it, and to make it profitable to the European evangelical scene. The first section names the sources from which radical theology flowed. The second section reviews the historical development of radical evangelicalism. It will be demonstrated that, in the thirty years of its existence, radical evangelicalism has become a significant factor within the worldwide evangelical movement. The third section presents the fundamental characteristics of radical theology within a selection of themes. It demonstrates that the radicals have confronted the evangelical movement with a transforming theory of mission, which shows itself to be relevant for today's pressing problems. The fourth section describes the social action of radical evangelicalism and demonstrates that the energetic theology of the radicals is in fact based on a compelling spirituality. The fifth section records the results of the investigation and presents conclusions for praxis and further theological study.
Die voriiegende Dissertation erfasst die geschichtlichen und theologischen Grundlinien des radikalen Evangelikalismus und stellt ihn in den Kontext ahnlicher und ihn beeinflussender Theologien. Es wird aufgezeigt, dass der radikale Evangelikalismus eine evangelikale Grundkonzeption mit Elementen des Anabaptismus, des Social Gospel, der Befreiungstheologie und der Theologien im Umfeld des Okumenischen Rates der Kirchen bereichert Dabei wird deutlich, dass die radikale Theologie genuin evangelikal ist, die Einseitigkeiten der westlichen evangelikalen Theologie aber zu uberwinden vermag. Besondere Aufmerksamkeit ist den Beitragen radikaler Nord- und Lateinamerikaner gewidmet, da diese den radikalen Evangelikalismus wesentlich gepragt haben. Ziel ist es, den radikalen Evangelikalismus darzustellen, kritisch zu wiirdigen und fur die europaische evangelikale Szene fruchtbar zu machen. Der erste Teil nennt die Quellen, aus denen sich die radikale Theologie speist. Der zweite Teil zeichnet den geschichtlichen Werdegang des radikalen Evangelikalismus nach. Es wird nachgewiesen, dass der radikale Evangelikalismus in den dreissig Jahren seines Bestehens zu einem bestimmenden Faktor in der weltweiten evangelikalen Bewegung geworden ist. Der dritte Teil stellt die Grundzuge der radikalen Theologie mittels ausgewahlter Themen dar. Er zeigt auf, dass die Radikalen die evangelikale Bewegung mit einer transformatorischen Missionstheorie konfrontiert haben, die relevant fur die drangenden Probleme der Gegenwart ist. Der vierte Teil stellt die soziale Aktion des radikalen Evangelikalismus dar und zeigt auf, dass die energische Theologie der Radikalen im Grande genommen zur Tat driingende Spirituality ist. Der funfte Teil halt die Ergebnisse der Untersuchung fest und zieht Folgerungen fur die Praxis und das weitere theologische Arbeiten.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
Books on the topic "Ecumenicism"
1
Frithjof, Schuon. Christianity/Islam: Essays on esoteric ecumenicism. [Bloomington, Ind.]: World Wisdom Books, 1985.
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Nugent, John C. Radical ecumenicity: Pursuing unity and continuity after John Howard Yoder. Abilene, Tex: Abilene Christian University Press, 2010.
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Kasenene, Peter. Institutional ecumenicity: The Conference, League, and Council of Swaziland Churches. Mbabane: Websters, 1992.
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Catholicity and secession: A study of ecumenicity in the Christian Reformed Church. Grand Rapids, Mich: W.B. Eerdmans, 1991.
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Sam, Amirtham, Moon Cyris H. S, and World Council of Churches, eds. The teaching of ecumenics. Geneva: WCC Publications, 1987.
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Wallace M. Alston Jr. (Editor) and Michael Welker (Editor), eds. Reformed Theology: Identity and Ecumenicity. Wm. B. Eerdmans Publishing Company, 2003.
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Enchiridion ecumenicum: Documenti del dialogo teologico interconfessionale. EDB, 1986.
Find full textBook chapters on the topic "Ecumenicism"
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Hughes, Aaron W. "From Supersessionism to Ecumenicism." In Abrahamic Religions, 57–76. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199934645.003.0004.
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"Chapter Twenty-One. Partisan Persecution and Rosicrucian Ecumenicism: The King’s Spirit and the Queen’s Spiritus Familiaris, 1770–1771." In Emanuel Swedenborg, Secret Agent on Earth and in Heaven, 694–725. BRILL, 2012. http://dx.doi.org/10.1163/9789004214194_023.
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Harmon, Steven R. "Ecclesiology and Ecumenics." In T&T Clark Handbook of Ecclesiology. T&T CLARK, 2020. http://dx.doi.org/10.5040/9780567678133.0036.
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Wilson, Bryan R. "The Clergy and Ecumenicalism." In Religion in Secular Society, 123–35. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198788379.003.0009.
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Wilson, Bryan R. "Ecumenicalism and the Denominations." In Religion in Secular Society, 147–66. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198788379.003.0011.
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Schmid, Konrad. "Judean Identity and Ecumenicity:." In Judah and the Judeans in the Achaemenid Period, 3–26. Penn State University Press, 2011. http://dx.doi.org/10.5325/j.ctv1bxh5dw.5.
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Conradie, Ernst M. "Notions and Forms of Ecumenicity in Africa." In Anthology of African Christianity, 871–75. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.125.
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"32. Law and Gospel: Implicit Separatist Ecumenicity." In The Radical Reformation, 3rd ed., 1241–88. Penn State University Press, 1995. http://dx.doi.org/10.1515/9780271091341-037.
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Block, Alexandra M. "Formal experimentation and the question of Donne’s ecumenicalism." In Forms of faith. Manchester University Press, 2017. http://dx.doi.org/10.7765/9781526107169.00018.
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"Epilogue: The Significance of Berkouwer for the Adventure of Ecumenicity." In Berkouwer and Catholicism, 472–88. BRILL, 2013. http://dx.doi.org/10.1163/9789004245990_009.
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