A dialogue between the Orthodox Church of Georgia and the ‘Evangelical Christians-Baptists’ of Georgia (1979–1980) with its wider Baptist context

In 1979–80 conversations were held between representatives of the Orthodox Church of Georgia and the ‘Evangelical Christians-Baptists’ of Georgia in a situation of oppression by the Communist state. The agreed document that emerged from this dialogue is printed here, and is preceded by an article which expounds it from a Baptist perspective, sets it in the wider context of Baptist theological and ecumenical theology, and relates it to the practices of the present-day Baptist Church of Georgia. The stated purpose of the dialogue was to achieve reconciliation and unity between Orthodox and Baptist Christians in Georgia, first by agreeing substantial matters of doctrine and then by adopting a common liturgy and common sacramental life. Among the range of subjects reviewed, including the Blessed Virgin Mary, the saints, nationalism, confession and icons, the discussion on baptism is perhaps the most adventurous, and remains promising though flawed. The document does not represent the views of the present-day Orthodox Church of Georgia, and its contents clearly reflect the political pressures under which it was composed. However, it is of historical interest, and some will see it as a sign of hope for co-operation in the mission of God.     

Liturgy and drama: a context of catharsis and transcendence?

This article is concerned with the role of liturgy and drama in the life of the Church and especially with regard to church growth. The assumption that traditional liturgy has only a tangential role in mission is questioned by comparing liturgy and drama and their role in evangelism. Christian worship from the fourth century began to be dramatised; this was a process reinforced by allegorical interpretations of the liturgy. That development and the para-liturgical dramas created from the tenth century onwards were in response to evangelistic needs. Mystery plays, the Holy Week liturgy and popular devotion in medieval Christianity in the West tended to focus on the passion of Christ. They were like tragedy in creating an encounter with death which could lead to catharsis and self-transcendence. Parts of the Holy Week liturgy are looked at in that light. The final section of the article deals with the way the liturgy offers an opportunity for corporate and personal renewal both in terms of inward preparation and outward proclamation of the Easter mystery. In these ways liturgy offers a context for an experience of God and can be seen as having an important role to play in church growth.     

Information Needs and Behavior of Catholic Priests in Croatia

This article presents a segment of the results gathered in a doctoral study that investigated information needs and behavior of Catholic priests in Croatia. The study focused on parish priests in particular and their information needs and behavior in the liturgy and care-giving role. The research was conducted with the help of quantitative and qualitative methodology. Print questionnaires were filled out by 327 respondents, while in the follow-up interviews 20 respondents took part. Research results show that respondents, in the care-giving role and liturgy, require information about theology, general culture, psychology, and pedagogy. More than half of respondents find information for liturgy on religious websites and in their personal parish libraries. However, in their care-giving role they seek information most often from their parishers, members in parish pastoral and economic boards, and from colleagues at their regular meetings organized by the (arch)diocese. Both in liturgy and care-giving role, respondents use religious publications to a much larger degree than secular books, magazines, or newspapers. The respondents explained that in liturgy they consult colleagues and parishers in order to exchange advices and ideas, while in the care-giving role some respondents also prefer to seek an advice from an expert in specific field. The results of this study can help Catholic Church and theological faculties when preparing the information literacy courses for future parish priests.     

HAUERWAS AMONG THE VIRTUES

Despite the fact that Stanley Hauerwas has not taken up many of the topics normally associated with virtue ethics, has explicitly distanced himself from the enterprise known as “virtue ethics,” and throughout his career has preferred other categories of analysis, ranging from character and agency to practices and liturgy, it is nevertheless clear that his work has had a deep and transformative impact on the recovery of virtue within Christian ethics, and that this impact has largely to do with the ways in which his thought resists normalization. This essay traces the evolution of Hauerwas's reflections on virtue and the virtues over the course of his career, with special attention to how this has been bound up with an increasingly emphatic theological particularism that has remained ambivalent between what I term “comprehensive” versus “exclusive” particularism. I argue that it is important to distinguish between these, and suggest that grasping the destructive tendencies of “exclusive” particularism should cement our commitment to shouldering the responsibilities associated with comprehensive particularism.     

Nathan Söderblom and Our Own Time1

In 1914 Professor Nathan Söderblom was elected archbishop of the Church of Sweden. His consecration took place in Uppsala Cathedral just months after the beginning of World War I. In 1925, he convened an ecumenical meeting in Stockholm that came to shape the ecumenical movement for decades to come. The peace question remained at the heart of his episcopate as long as it lasted. In this article, Antje Jackelén and Jakob Wirén explore some of the additional challenges that lay before Nathan Söderblom. Even today, there are lessons to be learned from the way Söderblom responded to issues such as questioning the relevance of the church, the need for dialogue between science and theology, the urgency of ecumenical cooperation, and the risks of nationalism.     

The Future of Multilateral Ecumenical Dialogue

This article offers an overview of work undertaken in multilateral ecumenical dialogue, as it has been conducted at the international level by the commission on Faith and Order of the World Council of Churches (WCC), to clarify the issues discussed in this dialogue and the methods used. In particular, the article analyzes the statements on unity made at various WCC assemblies. While they demonstrate a certain continuity regarding the key points of church unity they identify, they clearly mark a shift in the overall understanding of how unity is conceived. The second part of the article examines the current ecumenical situation and its importance for this dialogue, to show how Faith and Order has responded and what further progress in multilateral dialogue might look like.     

The Contribution of Common Principles of Canon Law to Ecclesial Communion in Anglicanism

An important recent development in worldwide Anglicanism is the emergence over recent years of a project to articulate the principles of canon law common to the churches of the Anglican Communion. This project seeks to express the juridical character of Anglicanism from a global perspective, not only to underscore the many fundamental values that Anglicans share in terms of their polity, ministry, doctrine, liturgy, rites and property, going to the very roots of Anglican identity but, also, as a concrete resource for other churches in ecumenical dialogue with Anglicans. This article traces the development of the so-called ius commune project, describes the methodological challenges which it faces and, the process of producing a draft. It also seeks to compare the project with the juridical experiences of other international ecclesial communities and, briefly, to place the project in the context of the debate about the adoption of an Anglican Covenant, an initiative proposed by the Lambeth Commission in 2004.     

A Parish Pastor's View of Evangelical Lutheran Worship

Abstract : Introducing ELW has been an adventure with many highlights and a few disappointments. This congregation still prints everything in a bulletin, but notes that ELW gives a congregation freedom to use alternatives in the liturgy. ELW will be useful for years to come.     

Observations on Pentecostal Participation in Formal Ecumenical Dialogue

As analysis of the implications of global Pentecostalism for ecumenism continues, we can learn much by examining the formal ecumenical dialogues in which Pentecostals have participated. Among these dialogues, both between Pentecostals and other Christian traditions and between Oneness and trinitarian Pentecostals, the Catholic–Pentecostal dialogue is especially instructive. As Pentecostals continue to dialogue, they should employ the methodology of lex orandi, lex credendi, reflect on the requirements and responsibilities of their dialogue participation, and return to previous topics in their dialogues that may be ripe for reconsideration.     

Interfaith Dialogue

The modern ecumenical movement initially sprang from the missionary movement. This led to considerable struggle within the ecumenical movement over embracing interfaith dialogue as a main focus of its ministry. This focus was eventually accepted, and since then the ecumenical movement has done much to promote interfaith relations at the local, national, and global level; to struggle with the theological issues such dialogue presents for the Christian faith; and to collaborate with other religions to reflect on common issues faced by the global community. Current Dialogue has played a major role in promoting the dialogue concern.     

Jonah and Applied Psychoanalytic Dialogue: Introduction

This introduction to a series of fascinating papers on the biblical book of Jonah provides a brief schematic outline of the narrative as well as an orientation to the place of the book in the Jewish liturgy. An explanation is given for why a secular psychoanalytic audience might well be interested in such an effort at applied psychoanalysis. This rationale has to do with the story's universal as well as particularistic significance. Jonah himself may be viewed as attempting to escape from dialogue, but this lively and engaged psychoanalytic dialogue examines and debates the meaning of his story.     

A Reappraisal of Karl Barth's Theological Development and his Dialogue with Catholicism

This article offers a distinct account of Barth's theological development, one that has an eye toward both the historical record and the contemporary debates about the systematic and ecumenical implications of his theology. It establishes that, from the second edition of Romans until the end of his career, Barth's theological development occurs as a series of internal adjustments in four stages along a single christological trajectory. Barth's dialogues with Catholic theologians play a pivotal role in this development, because these dialogues help him arrive at some of his most important insights. Taken together, these conclusions help us push beyond contemporary divisions between historical and systematic readings of Barth's theology and reframe the dialogue between Barth and Catholic theologians.     

Orthodox–Reformed Dialogue and the Ecumenical Recovery of Theosis

Agreement about theosis in Orthodox–Reformed dialogues played a small but strategic role in the ecumenical recovery of the patristic doctrine of deification and its emergence as a locus of Reformed theology. Ecumenical dialogue helped dispel the idea that theosis is a distinctively Orthodox doctrine incompatible with the Western tradition. This idea was first propounded in the 19th century by Albrecht Ritschl, Ferdinand Kattenbusch, Adolf von Harnack, and others associated with the Ritschlian school. It was later appropriated by émigré Orthodox scholars. Orthodox–Reformed dialogue helped correct this and other misconceptions about theosis. This began informally in correspondence between Thomas F. Torrance and Georges Florovsky and continued in formal dialogue meetings. Orthodox–Reformed dialogue also highlighted patristic ways of thinking about salvation that were not then prominent in Reformed theology. However, as the Reformed participants consulted the works of John Calvin, they realized that he shared those patristic ways of thinking. Today, Reformed theologians are eager contributors to the ecumenical recovery of theosis. They increasingly discuss theosis as a doctrine native to the Reformed tradition.     

Experience from the Mission to Cuba: Related to Together towards Life

The mission that God has given is one of proclamation, liturgy, deaconry, education, and stewardship. This is why it is necessary to develop new models for mission based on national work, where we review our biblical and theological discourse, our ecclesiology, the structures that limit our missionary activity, the models of theological education, our traditions and creation of liturgy, and our conceptual models and practice in ministry. Considering this, the World Council of Churches' document Together towards Life: Mission and Evangelism in Changing Landscapes offers interesting guidelines for teaching and practicing mission, which the author analyzes in the ecumenical Cuban context, and in particular in that of the Evangelical Theological Seminary of Matanzas, Cuba.     

Love and Liturgy

For two millennia Christians have assembled on the “day of the sun” to celebrate the liturgy together. But why do it? Why structure one's life in such a way that participation in ritualized religious activity is a fixed point in the weekly rhythm of one's comings and goings? The project of this essay is to identify reasons to engage in such activity that emanate from the Christian ethical vision. Fundamental to this vision is a contrast between an ethic of proximity, which enjoins us to attend to the needs of those near and dear, and an ethic of outwardness, which enjoins us to both attend to and open ourselves up to the needs of those who belong to various out‐groups. The Christian ethical vision enjoins an ethic of outwardness. A close look at the liturgies of the Eastern Christian tradition reveals the ways in which they express this ethic.     

Ecumenism between the world religions

Conclusion We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical enough for other people who will see it as denying the integrity and autonomy of other religious ways and sanctioning some degree of religious exclusivity and intolerance in that, by seeing Christianity as having some essential core of truth that Buddhism lacks, I am claiming superiority for Christianity. And vice versa, if I claim that Buddhism is the privileged way of enlightenment, I am claiming superiority for Buddhismvisà-vis Christianity. Nevertheless, even if this position does notsolve the problem of religious diversity it does at least show which of the alternative solutions are finally untenable, both on religious and philosophical grounds. And it does provide a basis for genuine ecumenical dialogue between the world religions. Indeed, by recognising that a religious believer can hold that genuine developments of religious values may take place in other religions, it makes such dialogue absolutely necessary in much the same way as the Christian Churches have been led to see ecumenical dialogue as not merely an option but a necessity.     

CONCERNING CELEBRATIONS OF THE EUCHARIST IN ECUMENICAL CONTEXTS: A PROPOSAL FROM A GROUP MEETING AT BOSSEY

The following text, produced by one group within the context of a recent workshop on the Lima liturgy, is offered as a stimulus to discussion and reflection among Christians and the churches, and within the ecumenical movement. Your response and reactions are warmly invited. These may be sent to Dr Thomas F. Best or Dr Dagmar Heller, Faith and Order, Unit I, WCC, Geneva.     

Bridging math and theology: Constructing a set theoretic model of the processions and relations in the trinity

The goal of this paper is to show that a simple, set-theoretic manipulation of symbols can be used to model or signify Trinitarian relations as presented by Aquinas in his Summa Theologiae. More specifically, by assigning certain mathematical symbols to specific terms in his theology, his careful use of terminology and his theological arguments can be represented and preserved since the structure of the symbols will be designed to reflect the structure of his grammar in a tight, succinct format. Advantages of this modeling include brief symbolic summaries rather than lengthy prose, as well as a promotion of ecumenical dialogue through a language (mathematics) accessible to all faiths.     

Experience and the Absolute other

In Experience and the Absolute (2004) and other works, Jean‐Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being‐in‐the‐world in favor of a more basic form of existence he calls “being‐before‐God.” In this essay I argue that if there is indeed such a thing as being‐before‐God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being‐in‐the‐world similar to, or perhaps even identical with, the disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work.