The Churches and the Evolution of Europe

This article offers the reader some theological reflections on the 2014 ‘Agreed Statement on Christology’ (ASC). Its scope is thus limited to shedding light on certain aspects of the document that appear to the author as theologically complex and not self-explanatory. The author’s intention is not to provide the reader with a comprehensive theological evaluation of the document, but to initiate a discussion about the content of the statement so as to provide some theological groundwork for a future comprehensive evaluation. The article starts with a brief and schematic exposition of theological developments during the fourth to early fifth centuries that threatened ecclesial unity. It then delineates certain problematic aspects of Christological thought that pushed a united Christendom to the state of disunity. The main body of the article then endeavours to elucidate two sections of the ASC which were of particular interest to the author. An assessment (necessarily partial) of the ASC’s theological significance and of its ecumenical import concludes the article.     

The Church in an age of human rights

Abstract

This article reviews the complex origins of modern human rights discourse, and the diversity of views hidden within that discourse. It suggests that the Christian Church should locate itself within this complexity by way of four basic categories: as beneficiary of human rights; as object of human rights obligations; as promoter of public justice; and as exemplar of a community of human flourishing. In each case, there needs to be a careful appropriation and critique of the language and reasoning of human rights.     

Mercy as the essence of the Gospel: key themes in Walter Kasper and in the ministry of Pope Francis

This article explores two books by Walter, Cardinal Kasper, who brings to the task wisdom and experience drawn from his ministries as Professor of Theology, Bishop and President of the Pontifical Council for Promoting Christian Unity. His major study explores mercy as the essence of the divine, engaging with biblical studies, philosophy, and systematic theology as he lays the foundation for this radical focus. In the second volume, Cardinal Kasper offers a perceptive account of the theological and pastoral perspectives of the ministry of Pope Francis. He characterises the theological approach as kerygmatic, an identification which applies also to his own approach to theology. There is a coincidence of themes and concerns evident in the two studies. Pope Francis has designated 2016 as a Year of Mercy. This article emphasises the importance of this focus on mercy for ecumenical discussion, explores the ecclesiology which results from it and examines the ecumenical implications and opportunities afforded by the Year of Mercy and the 2017 celebration of Martin Luther’s 95 theses with their focus on the question, ‘How may we find a merciful God?’     

Local Dialogue Heard Around the World

The authors of this article examine deliberative democracy and the value of dialogue in promoting the engagement of communities in deliberation and involvement in public issues. Focusing on the Texas Forum (TF), a member of the National Issues Forum (NIF), the authors discuss how diverse individuals are brought together with the purpose of cultivating public dialogue and discourse about significant policy issues, with a focus on the public's participation in the democratic process. The article addresses changes in civic engagement, dialogue, and the use of technology to mediate civic discourse and create virtual civic communities. The TF and NIF provide practical examples of the work needed in promoting deliberative democracy and civic engagement.     

论五种宗教对话观

宗教对话是国际宗教学界的一个热门话题、一个前沿领域。本文概要评述了五种最有影响的宗教对话观,即排他论、兼并论、多元论、兼容论和实践论,并力求对它们加以比较性的方法论反思。作者认为,这五种宗教对话观不仅各有不可忽视的理论根据,而且均有值得深思的理论得失。因此,从神哲学方法论上反省它们之间的学术论争,并权衡它们之间的理论张力,将有助于我们进而探索宗教对话领域的疑难问题及其理论突破点。     

The case for neuropsychoanalysis: Why a dialogue with neuroscience is necessary but not sufficient for psychoanalysis

Recent advances in the cognitive, affective and social neurosciences have enabled these fields to study aspects of the mind that are central to psychoanalysis. These developments raise a number of possibilities for psychoanalysis. Can it engage the neurosciences in a productive and mutually enriching dialogue without compromising its own integrity and unique perspective? While many analysts welcome interdisciplinary exchanges with the neurosciences, termed neuropsychoanalysis, some have voiced concerns about their potentially deleterious effects on psychoanalytic theory and practice. In this paper we outline the development and aims of neuropsychoanalysis, and consider its reception in psychoanalysis and in the neurosciences. We then discuss some of the concerns raised within psychoanalysis, with particular emphasis on the epistemological foundations of neuropsychoanalysis. While this paper does not attempt to fully address the clinical applications of neuropsychoanalysis, we offer and discuss a brief case illustration in order to demonstrate that neuroscientific research findings can be used to enrich our models of the mind in ways that, in turn, may influence how analysts work with their patients. We will conclude that neuropsychoanalysis is grounded in the history of psychoanalysis, that it is part of the psychoanalytic worldview, and that it is necessary, albeit not sufficient, for the future viability of psychoanalysis.     

Meditative dialogue: tuning in to the music of family therapy

Meditative dialogue is a mindfulness method through which families and their therapists are able to access the present moment and develop acceptance, non‐judgmental attitudes and attunement with one another and with the music that is always present in their lives. This process can be used to deepen empathic connections, tap into creative forces and loosen and encourage embodied and flexible interactions that alter patterns and cultivate openness to possibility and to change.     

‘Should I Circumcise My Daughter?’ Exploring Diversity and Ambivalence in Egyptian Parents' Social Representations of Female Circumcision

Female circumcision is still practiced in different parts of Egypt, impacting women's health and well‐being. Existing studies often portray parents' representations of the practice as positive and homogeneous, with little attention paid to the true diversity of views within a community. This study draws on social representations theory to highlight such nuances, while identifying the psychosocial factors that shape parents' decisions to circumcise or not circumcise their daughters. In‐depth interviews with 11 mothers and five fathers were conducted in rural communities in the Al Qalyoubeya and Benisweif governorates. Thematic analysis revealed the co‐existence of positive, negative and ambivalent representations of female circumcision amongst parents and within the individuals themselves. Although some parents positively represent female circumcision as ensuring the daughter's chastity, safeguarding her femininity and preserving community identity, they feel distress about its potential harms, such as pain, bleeding and terrifying experience on the daughter. Fathers further acknowledge its negative impact on marital sexual relationships. In some cases, parents challenge the ritual and refuse to circumcise their daughters. In light of a theory of change that emphasises the role of community dialogue in renegotiating health‐damaging social practices, along with evidence of diverse views amongst parents, this study argues that sensitively facilitated ‘community conversations’ might provide parents with opportunities to debate their opposing views and allow for the construction of health‐enabling social representations. Copyright © 2014 John Wiley & Sons, Ltd.     

Me,myself and the other. Interreligious and intrareligious relations in neo-conservative online forums

ABSTRACT

The Internet can be a place for exchange, but also foster echo chambers of closed world views. This poses interesting questions for the possibility of interreligious dialogue online. The article examines the cases of German Evangelical and Salafist Internet forums which mainly target a specific religious denomination, but nevertheless provide spaces for contact between different religions and denominations. For the study, a combination of quantitative and qualitative text analysis is applied. Quantitative analysis makes it possible to gain an overview of the discussed themes from a large body of text and serves as a basis for sampling smaller textual units for close examination using qualitative content analysis. The analysis yields two primary results: First, intrareligious dialogue plays a particular role for the negotiation of religious identity. Second, interreligious relations reflect the societal positions of both religious groups.     

GREED AS VIOLENCE: Methodological Challenges in Interreligious Dialogue on the Ethics of the Global Financial Crisis

The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms “greed as violence” and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self‐critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double‐headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue.