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Ecumenism is generally done by theologians, but as Charles Morerod, OP makes clear in this groundbreaking book the divisions between Christians often have at their roots different philosophical pre-understandings. Furthermore, ecumenical dialogue itself is often conceived along lines similar to the progress one might hope to make in reconciling divergent scientific paradigms. Morerod sheds much needed light on the ecumenical issues and approaches that offer a path toward Christian unity.
Ecumenism: A Guide for the Perplexed is a comprehensive introduction to the methods, achievements, and future prospects of the modern ecumenical movement. The authors begin the volume by charting out a serviceable definition of ecumenism, a term that has long been a source of confusion for students of theology and church history. They review the chronology of the modern ecumenical movement and highlight the major events, figures, accomplishments, and impasses. This historical survey is followed by critical examinations of three significant challenges for contemporary ecumenical theology and practice. Along the way, the authors provide commentary upon the difficulties and prospects that the ecumenical movement might anticipate as it enters this new millennium.
Ecumenism has obscured the truth of the bible and the church. Ecumenism is against the uniqueness of Jesus Christ and his gospel. Ecumenicals are against the Christian mission and evangelism. Visible organizational unity of the church and also the unity of all other religions are their major objectives. Hence the unification of the religious groups is falsely considered as the mission of the Church. The contemporary false ecumenism is the embodiment of the degeneration of the concept of unity in spirit to organizational unity. It is the solution of man, not of God. It is the master stroke of devil which plunged the Church deep into unbelief. Emphasis is shifted from the Biblical mission of evangelism to efforts toward mobilizing a visible Church organization. All energy is spent on the organizational affairs of the Church. Evangelism was replaced by Church management. The modern ecumenical liberal theology is influenced by the philosophies of the world. Here preference is given to the views of men not of god. Ecumenism takes the unfortunate and cowardly stand that since other views do not accept us, we must change and adopt some of their beliefs, conglomerate or syncretize, so that we can move toward a peaceful coexistence. This means the ecumenical want the Christians to surrender our convictions to those who have a different set of beliefs. Their marathon dialogues with other faiths ultimately end up in compromising or even denying the uniqueness of Christ and declaring moratorium on the proclamation of gospel. Modern ecumenical theology is pluralistic, relativistic, subjectivistic, inclusivistic and universalistic for destroying the objective and exclusive claims of Jesus Christ. New age is in the Church under the garb of modern liberal theology. Liberal theology facilitates the infiltration of the new age movement and pantheistic mysticism into the church through environmentalism. Environmental protection including love and concern for animals are major issues on the agenda of the ecumenicals. Modern liberal theology is the product of the new age philosophy. It has deviously misdirected the mission of the church into social work, environmental protection, and ecumenism. There is relationship between contemporary ecumenical movement, one world religion, antichrist and the ideology of liberal theology. Ecumenism is the program for the unity of world religions for the rule of false prophet and antichrist. Ecumenicals are the agents of antichrist for forming the world religion by fusing Christianity with other religions. The world religious system will try its level best, through all subtle ways and means, to eliminate the pure gospel from the face of the earth. True unity cannot be accomplished by pretending that there are no differences, but only by recognizing and respecting those differences, while focusing on the great truths of Christian faith. Here in this book, one of the biggest attacks on the Christian truth is exposed.
Humanity's long history of intermittent conflicts and contemporary violence undermines Christian's (and their Jewish and Muslim fellow believers) religious confidence in and moral commitment to world peace. The principal issue is the ambiguity of God's presence and action in the world as we experience it. In A Contemporary Theology for Ecumenical Peace, this problem is addressed by relating biblical theology to contemporary philosophical and theological perspectives to motivate and sustain the practice of love and justice in the context of civil religion.
Essays written in honour of Brian Stanley on the entangled nature of ecumenism and independency in the modern global history of Christianity. They demonstrate transnational connectivity as well as local and contextual expressions of Christianity.
Annotation A robust philosophical and theological discussion of the theantropic consciousness from earliest times through manifestions such as shamanism and through modern times including the work of de Chardin and Pope Benedict X111. Judeo-Christian traditions are discussed as are Greek philosophical traditions. Author is senior Catholic theologian and philosopher.
A Chinese philosopher in the Fourth Century BCE was known for his claim that 'a chicken has three legs'. He was not hallucinating nor are Chinese chickens different from the chickens of other nations. What the philosopher understood was that this 'third leg' was the mental leg or concept of 'chicken leg' which tells an observer that what he or she is seeing is a 'two-legged chicken'. This 'idea leg' is in the mind of the beholder, and it is a paradoxical synthesis of perception and conception, of seeing and not seeing, of the possible and the impossible...Each story in "The Ecumenical Cruise and Other Three-Legged Chicken Philosophy Tales" is a three-legged chicken tale which starts with statements found in philosophical and religious traditions from around the world, and then examines a 'mind egg' that such a chicken might conceivably lay. All similarities to poultry living or dead are coincidental.
How has Christian tradition developed its understanding of the problem of salvation for non-Christians? How do the Christian churches appraise the spiritual values of those other religions whose members collectively make up the majority of mankind? Christianity and the Wider Ecumenism explores the growing shift from efforts toward unity within Christianity to broader, more far-reaching attempts at greater harmony among world religions (the "wider ecumenism"). Editor Peter Phan traces the trend back to the Second Vatican Council (1962-65) but notes that, in the last ten years or so, the movement has become pronounced. in addition to Vatican II, the World Council of Churches has established a Dialogue with People of Living Faiths and ideologies. Also, the growing number of courses on campus in comparative religions testifies to the critical importance of interfaith studies and dialogue in our religiously plural world. Despite resistance by some Christians to this new trend, there is a willingness on the part of others to support the "wider ecumenism," even to abandon any claim to Christ's/Christianity's uniqueness, definitiveness, absoluteness, and superiority. They rightly point to the need for faith in God as Absolute Mystery, to Christian praxis in favor of justice and freedom, and to the enormous historical suffering and conflicts, caused by the myth of Christian uniqueness. They add that we live today in a world village in which dialogue with other religionists and societies, as full equals, is imperative, perhaps for our very survival. Not mere contact but active cooperation and mutual understanding is required now more than ever to deal with urgent global issues involving mass poverty and starvation, religious fanaticism, the threat to the environment, and the omnipresent danger of nuclear destruction. These problems are far too important to be left to governments. The essays in this volume are the Product of fifty leading scholars, from across the Christian spectrum, seeking to clarify and to affirm the immense significance of interreligious dialogue for Christianity in our new planetary society.
This is a book-length analysis of the term unity as used within recent ecumenical discussion. It seeks to present the many conceptions of unity found in discussion, whose subtle diversity and number are often a source of confusion and ambiguity.