The Orthodox Churches are part of the ecumenical movement with the inner wish to clarify the theological elements which keep the whole Christianity divided. For this goal, every Church is represented somehow in discussions by her theologians who are training to carry a theological dispute at this level. The Romanian Orthodox Church was indirectly represented in the World Council of Church by professor Ion Bria (1929-2002), who had worked officially at the Ecumenical Centre in Geneva for more (...) than 20 years. This theological research has the aim to speak to us about Bria’s personality and ecumenical activity. In order to accomplish this goal, I will expand my research in three chapters. In the first one, I will present his biographical life. Until this moment he remains the most important Romanian theologian involved in the ecumenical dialogue. The second chapter deals with the history of the modern ecumenical movement and also with Bria’s perspective on the dialogue between Orthodoxy and ecumenism, which are for him two correlative elements. Bria comes to confront the anti-ecumenical part within the Orthodox Church who does not accept the Christian dialogue being afraid of heresy. Bria explain how through dialogue, the line between Orthodoxy and the other Christians can be overrun. In the third chapter I explain the missionary concept ‘liturgy after the Liturgy’, both historically and theologically. Being aware that there are some uncertainties around this concept I decided to clarify it in a proper way. Bria is known as the promoter of this concept, so I will search to find out who is the originator of this expression as such. In the same chapter I will analyze the ecclesiological elements from Bria’s writings. The ecumenical dialogue is interpreted of being an ecclesiological problem par excellence so I will outline Bria’s position regarding the teaching of the Church. In conclusion I will present in a synthetic way the results of this study. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Unbaptized God. The Basic Flaw in Ecumenical Theology. By ROBERT W. JENSON. Minneapolis: Fortress Press, 1992. Pp. v + 152. $16.95 (paper). The thesis of this potentially revolutionary book is nicely summarized in its title: the basic flaw in ecumenical theology is the unbaptized-that is, insufficiently trinitarian-God of Christians East and West, Protestant and Catholic. The book is revolutionary because it proposes a new way (...) of reading the logic of a myriad of ecumenical dialogues over the last quarter century; as a result, ecumenical theology and praotice for which God is among the " settled " issues ought be appropriately chastised by this book. But I think that Unbaptized God is only "potentially " revolutionary because I think Jenson leaves two crucial questions unanswered. Jenson's daring argument is made with rare clarity and compactness. Consider the argument in three stages. First, in an introduction, Jenson describes " the frustration of dialogue." He does not mean the frustration created by the meager knowledge or acceptance of the results of ecumenical dialogues on the popular level-or the reception without action of these results by Church officials (p. 2). He focuses on " a third mode of frustration ": a dialogue will proceed toward a " convergence," not without "tolerable divergence "; but the initially tolerable divergence eventually yields " a newly virulent division." The process is seemingly "circular" (p. 3). "No set of convergences ever seems to be enough, once the separations are there " (p. 4). Why? And what can be done about this? Second, Jenson illustrates the frustration and starts showing the way beyond it in several different ways. He describes the dialogues in the first two parts of the book. In Part One, Jenson takes up "The Early Ecumenical Convergences " on issues central to the sixteenth century reformations, Ca.tholic and Protestant: Justification (ch. 1), Real Presence (ch. 2), and Eucharistic Sacrifice (ch. 3). Part Two takes up Churchly Office (ch. 4), Episcopacy (ch. 5), Roman Primacy (ch. 6), and The Church's Mediation (ch. 7). The distinctions between the issues of Part One and Part Two seem to be both historical and logical. Historically, the issues of Part Two are what Walter Kasper called the surprising "displacement of the problematic" (p. 44) from issues 677 678 BOOK REVIEWS considered central by Trent and the Reformers (especially justification and the eucharist) to issues that emerged after the Reformation (especially ecclesiology). Logically, the distinction between Part One and Part Two is the distinction between the traditional matters of controversy (Part One) and what are claimed to be differences "hidden at some conceptual level deeper than that occupied by the traditional matters of controversy" (Part Two) (p. 7). I will not rehearse Jenson's splendid summaries of the many dialogues in English, French, and German (although the book ought be recommended on these grounds alone). The unofficial Groupe des Dombes is regularly regarded as the most ecumenically insightful, and the Dominican J. M. R. Tillard plays a particularly crucial role among Roman Catholic theologians. It is enough to say that Jenson successfully shows how each dialogue can be read as an instance of the frustration he initially mentioned: a " convergence " occurs on each topic which later turns into a " divergence " which later is converted into a " convergence " and so forth. By the end (ch. 7), everything seems to circle back to the doctrine of justification (ch. 1). But the appearances, Jenson argues, are deceiving. "The pattern of the dialogue's history proves to be more like a spiral than a circle on a plane" (p. 103). Thus, besides describing the dialogues, Jenson must also prove that the dialogues exhibit a non-circular movement. One of the fascinating features of Jenson's argument at this stage is that he does this in a slightly different way in each of the first seven chapters. For example, he sometimes clears away "illusory dissensus" (p. 22). He sometimes concludes that "the Catholic side is right." Indeed, the Catholic side seems right on most crucial issues-on convictions about the temporal constitution of persons that constitute the background for arguments over Real Presence (p. 32); on the "new" Catholic theology of eucharistic sacrifice (p. 41) ; on episcopal succession (p. 74... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nonviolence—A Brief History: The Warsaw Lectures by John Howard YoderCarter AikinNonviolence—A Brief History: The Warsaw Lectures John Howard Yoder Edited By Paul Martens, Matthew Porter, and Myles Werntz Waco, Tex.: Baylor University Press, 2010. 150 pp. $29.95This helpful collection of lectures, delivered during a 1983 Polish Ecumenical Council (PEC) conference in Warsaw, displays John Howard Yoder’s emerging conviction that nonviolent action is not only a (...) faithful response but also an anthropologically natural and effective instrument of social change. Yoder constructively narrates the joining of theological and philosophical clarity about the importance of nonviolence with realizations of its social effectiveness as this connection blossomed in the turmoil of the twentieth century.The introduction nicely situates these lectures in their original social and ecumenical contexts, both of which turn out to be tremendously important. Yoder gave these lectures just weeks before Pope John Paul II met with the PEC for the first time and during the period when the US Catholic Bishop’s letter, “The Challenge of Peace: God’s Promise and Our Response” was being formed. Additionally, in 1983 the vulnerable Polish Communist Party was trying to suppress the rising Solidarity Movement, the country’s first noncommunist trade union. The movement’s protests and strikes had only recently gained media attention [End Page 216] and had, thus far, stopped short of violence. In its setting alone, the collection offers a Yoder rarely seen through his modern interpreters: Yoder is socially relevant in the highest degree, concerned with the effectiveness of non-violence as a means of change, more than willing to incorporate the wisdom of non-Christian masters, and attentive to the response of the entire church catholic. Here Yoder is no more the resident alien than Martin Luther King Jr. was on the steps of the Lincoln Memorial.Yoder begins with a three-lecture equation: Tolstoy + Gandhi = MLK. Tolstoy’s corrective interpretations of the Gospels—emphasizing the personhood of Jesus and “the ‘key’ to the Scripture message: the cure for evil is suffering” (21)—used nonviolence and the suffering of the persecuted as the fabric of moral progress. Gandhi “moves with Tolstoy, but beyond him” (24); he sees the power of truth and suffering as a natural force of good. Martin Luther King Jr. becomes Tolstoy + Gandhi, championing the power of love and non-violence as faithful but also practical and metaphysically natural. Much of the book provides theological, scriptural, socioanthropological, and historical arguments for why this is the case. Yoder’s treatments of the “powers” (chap. 8), just war (chap. 4), and the political nature of Jesus (chap. 7) are all paralleled elsewhere, but their inclusion is important to the modern reader who wishes to trace the logic of Yoder’s present argument and the evolution of his overall thought.In the closing chapters Yoder turns to flourishing nonviolence movements in Roman Catholicism that exhibit a “restoration of original Christianity” (120). He highlights several facets of Catholic nonviolent spirituality including the valuing of the cultivation of virtues (and the people who best exhibit them), the growth of the nonviolence movement among American Catholics, and the emergence of the Catholic Worker movement. In the final two chapters, Yoder brings into conversation a few Western theologians, the “increasingly important” products of American bishops (especially in their argument for the limits of just war thinking in the nuclear age), and two prophetic Latin American theologians: Dom Hélder Câmara and Adolfo Pérez Esquivel. Together this assembled chorus expresses the unique and hope-giving character of modern Catholic theologies of nonviolence: “love, not violence... will have the last word in history” (145).As a collection these lectures represent a part of Yoder’s emerging hope in the natural logic of nonviolence and its potential for effective social change. The fact that these lectures were delivered in such a highly charged setting provides a courageous and pastoral backdrop for what amounts to a rich metaphysics of nonviolence. [End Page 217]Carter AikinHastings CollegeCopyright © 2013 Society of Christian Ethics... (shrink)

This chapter examines a little-known movement to make the Our Lady of Perpetual Help icon the patroness of the proceedings of the Second Vatican Council. Begun by American Redemptorists, it sought to integrate a Marian piety into the conciliar ethos, but one that was decidedly cross-cultural and ecumenical. Explicit in its mission for unity between Roman Catholics and the separated churches of the East, the movement promoted the icon as the key to repairing centuries-old wounds. Insofar as (...) 2015 begins the sesquicentennial year of the icon’s association with Redemptorists, as well as its value as an ecumenical tool, the author explores whether OLPH can lend new impetus for unity between Orthodox and Catholics ahead of the proposed joint synod in 2025. (shrink)

The theological program of Archpriest Georges Florovsky is understood as a conception of the neopatristic synthesis that he developed. From the beginning, its appearance was associated with the participation of its creator in a public discussion about the historical ways of Russia within the framework of the Eurasian movement, then, with his scientific investigations into the history of Russian Orthodoxy and ancient Christian thought and later with his activity in the ecumenical movement. It is noteworthy that (...) the positive content of the program for modern Orthodox theology turned out to be an indirect response to broader challenges of historical and social order. The focus of attention in this case are some peculiarities in the reception of the program in international and Russian contexts, which in turn requires the clarification of the content of its main points, such as a question about a true fatherland or the sense and meaning of Christian Hellenism. The conclusion notes the significant relevance and openness of Florovsky’s ideas for modern Orthodox theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 151-155 [Access article in PDF] Buddhism and Christianity: A Multicultural History of their Dialogue. By Whalen Lai and Michael von Bruck. Maryknoll, N.Y.: Orbis, 2001. xiv + 265 pp. This book is an abridged translation of Buddhismus und Christentum: Geschichte, Konfrontation, Dialog, first published in 1997 by Verlag C. H. Beck in Munich. I do not know how much has been lost in the (...) abridgement, but this English version remains a treasure trove that deserves to be read and digested by everyone engaged in Buddhist-Christian dialogue.From the English title, I expected a somewhat dry work of intellectual history, summarizing dated doctrinal debates. This book provides much more than that. Most valuable is its emphasis on the historical and cultural context of Buddhist-Christian encounters, especially the poisonous legacy of Western colonialism (which still survives today as economic neocolonialism). These quite varied contexts have usually been decisive for the success or failure of the encounter, and as this nuanced but frank study shows, the failures have been at least as notable as the successes. Here, too, we must remember the past if we want to do more than keep repeating it. As well as identifying specific problems, there is a perceptive analysis of the obstacles to openness and dialogue in each case.The penultimate chapter includes a discussion of our Society for Buddhist-Christian Studies, its conferences, and this journal. As a relative newcomer to the conversations, I found this particular example of contextualizing fascinating. In just the few conferences I have been able to attend, there have been so many facets to the dialogue that it has been difficult to gain a sense of the whole, to understand how the main threads have developed and interwoven. How well do we remember what has already been discussed, and often agreed upon? It is important that we do not just keep repeating ourselves, and I know of no other book that conveys the historical dimension of the dialogue so well. The silent, contemplative aspects of the encounter are also addressed: cross-cultural meditation groups, Christian Zen teachers, and visits to each other's monastic centers.A useful foreword by Hans Kung reviews his own contributions, including his [End Page 151] paradigm analysis of six different "general constellations" found in the Christian tradition (the original Jewish-apocalyptic paradigm, the ancient ecumenical-Hellenistic paradigm, the medieval Roman Catholic paradigm, the Reformation Protestant-evangelical paradigm, the modernist progress-oriented paradigm, and now the postmodern ecumenical paradigm) and six other constellations in the Buddhist tradition (Gautama's original paradigm, the Theravada- sravakayana paradigm, the Mahayana paradigm, the tantric Vajrayana paradigm, a defensive modernist paradigm, and most recently an emerging postmodernist paradigm), with the implication that we need to be careful to clarify which of the paradigms we are comparing.Inevitably, the focus is limited: India and Sri Lanka are discussed at length, but not southeast Asia; China and Japan, but not Korea; Germany, but not the rest of Europe. The Indian chapter is mostly about Tibetans in exile. I was intrigued by the generation gap between older, conservative Tibetan monks and more freethinking younger ones. Otherwise, the Indian dialogue seems not to have been as intensive as many other places in Asia, which makes sense since there are relatively few Buddhists in India today. Given the mass conversions of Dalits, the social context has usually been the emancipation of disadvantaged social groups, and is further complicated now by the increasing influence of neo-Hindu political movements, which makes all interreligious exchange more sensitive.The Sri Lankan dialogue, perhaps more than any other, has been preoccupied with the heritage of colonialism. Sinhalese take pride in being citizens of the only country to have shaken off colonial rule with a successful Buddhist revolution, which reversed the power relationship between the two religions. Evidently most Sinhala Buddhists, including much of the sangha, accept the need to defend Buddhism and Buddhist culture militarily, if necessary. The ruling political class that succeeded the British, a largely Buddhist- and Marxist-inspired elite, opted for constructing a national identity... (shrink)

Georges Florovsky is one of the world-class thinkers who determined the ways of understanding and developing Russian philosophy and Orthodox theology in the modern era. The youngest contemporary of the brilliant period of the heyday of Russian philosophy, science and culture at the beginning of the 20th century, one of the founders of the concept of Eurasianism, a member of academic corporations of the largest institutions founded by Russian emigrants on both sides of the Atlantic, a participant in the (...) class='Hi'>ecumenical movement, he acquired considerable authority and influence in world Slavic studies and religious thought. Florovsky's main works are devoted to the interpretation of the Russian thought tradition and the study of the patristic heritage, on the basis of which he proposed a new project for the development of Orthodox thought: neo-patristic synthesis. It is necessary to consider these areas of Florovsky's activity in interconnection: the picture of the history of Russian religious thought presented in his works is intended to demonstrate that the separation from classical patristic models that occurred in it entailed a crisis of the spiritual culture of Russia, which led to a large-scale social crisis of the 20th century. Florovsky's philosophical and theological program of neo-patristic synthesis was formed in a polemic with the sophiological direction of Russian philosophy and can be regarded as its main alternative; this program received a response and development in the works of a number of domestic and foreign philosophers and theologians. (shrink)

This is a series of essays by a group of young writers on the influence of the ecumenical dialogue on the fuller understanding and consequently on the development of Christian doctrine. As Fr Lash puts it in his introduction: ‘if the contemporary Christian is going to discover the life-giving word in its wholeness, then the ecumenical movement becomes a critical factor in doctrinal development’. That is quite patently true. But what appears to the present reviewer as less (...) exact and in a certain sense misleading is the statement made in the same introduction : ‘The one sure way of betraying the truth which enlivens it would be for the church merely to repeat the formulas of yesterday. Significantly, a persistence in the repetition of dead formulas is the best way of ensuring the death of effective Christian witness, for if you can convince yourself that nothing new needs to be said, you are more than half-way to convincing yourself that nothing new needs to be done’. When Pope John XXIII pointed out the difference between the substance of the deposit of faith and the way in which it is presented, he assuredly had not in mind the dogmatic formulas in which the church expressed its faith in the course of its history. Or are the formulas of Nicea dead? or those of Chalcedon and Trent? One fails to see in what precise sense a formula can be termed dead. The first part of the book deals in five essays rather with the abstract principles behind the relationship between ecumenism and the development of doctrine, that is, between ecumenism and the church’s fuller understanding of the Christian message. The second part consists of a long essay by the Dutch Jesuit Fr Frans Jozef van Beeck, entitled: ‘Towards an ecumenical understanding of the sacraments’, dealing with the theologically very important and practically very delicate problem of communicatio in sacris. This essay deserves a very attentive but critical reading. One is somewhat surprised to find no mention anywhere in the book of the ecumenical directory published by the Secretariat of Christian Unity on Pentecost Monday 1967. It has, as is well known, a direct bearing on the practical problem of communicatio in sacris. Fr Lash’s introduction is dated: July 1967. (shrink)

In this wide-ranging and thought-provoking study, Maryanne Cline Horowitz explores the image and idea of the human mind as a garden: under the proper educational cultivation, the mind may nourish seeds of virtue and knowledge into the full flowering of human wisdom. This copiously illustrated investigation begins by examining the intellectual world of the Stoics, who originated the phrases "seeds of virtue" and "seeds of knowledge." Tracing the interrelated history of the Stoic cluster of epistemological images for natural law (...) within humanity--reason, common notions, sparks, and seeds--Horowitz presents the distinctive versions within the competing movements of Hellenistic Judaism and early Christianity, Augustinian and Thomist theologies, Christian mysticism and Kabbalah, and Erasmian Catholicism and the Lutheran Reformation. She demonstrates how the Ciceronian and Senecan analogies between horticulture and culture--basic to Italian Renaissance humanists, artists, and neo- Platonists--influence the emergence of emblems and essays among participants in the Northern Renaissance neo-Stoic movement. The Stoic metaphor is still visible today in ecumenical movements that use vegetative language to encourage the growth of shared values and to promote civic virtues: organizations disseminate information on nipping bad habits in the bud and on turning a new leaf. The author's evidence of illustrated pages from medieval, Renaissance, and Enlightenment texts will stimulate contemporary readers to evaluate her discovery of "the premodern scientific paradigm that the mind develops like a plant.". (shrink)

This article looks at the Global Christian Forum as a new initiative in the historical context of the modern ecumenical movement and from a Catholic point of view. It puts the GCF in three perspectives: as a new stage in ecumenical development, as part of a turning point in ecumenical history and as a new impulse of the Holy Spirit. By bringing in the Evangelicals and Pentecostals, the GCF has widened the range of church families (...) in conversation with one another. The GCF may begin to make a substantial contribution in the situation since Vatican II in which some critical issues between divided Christians have been solved. The beginning convergence of the two movements that have marked the past century — ecumenical and Pentecostal/evangelical — may be the work of the Holy Spirit. (shrink)

For me, as a teacher in a theological faculty, the discussion about ecumenical movement and interfaith usually crosses roads with colleagues or students. There is no occasion in which these two are not placed under the same roof, overlaid or confused. That is why the sudden preoccupation to settle this topic as clear as I can so that it can stand for a groundwork when researching about this relationship. Their overlapping is probably the most common hindrance and at (...) the same time indictment for the DIR movement of its “least-connoisseurs”, namely that DIR is a new figment of promoting ecumenical globalization. After I myself faced in classroom students with these assumptions, I thought it is appropriate to add this chapter and explain why DIR is nothing of what the ecumenical movement wanted to be. (shrink)

In these discussions between Mircea Eliade and Thomas Altizer we can recognise two important things: there are some points of contact between these two thinkers and some differences. The problem lies in determining whether or not these points of contact are simply two different ways of understanding the same concepts. On the one hand,“Death of God” theology was in vogue in the United States in the 1960s, but today has few adherents. However, a new evaluation of this theological movement (...) is necessary because we need to understand its possible impact on the renewal of Christianity. On the other hand, Eliade was considered an important scholar in the field of history of religions. In our time, many critics contest his influence in this field and criticize him for the fact that he relativizes Christianity. This new interpretation of both scholars was an opportunity to link the research in the theology with that in the history of religions, an important motive for our time. In ecumenical discussions, the link between research in both these fields is so important. The concept of coincidentia oppositorum, the understanding of the sacrality of our time, in different religions, and the new language for discussing with people of different faiths are the main preoccupations of the ecumenical movement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 97 Unity and Reform: Selected Writings of Nicholas de Cusa. Edited by John P. Dolan. (Notre Dame, Indiana: University of Notre Dame Press, 1962. Pp. viii -I- 260. $6.50.) This volume was designed to serve both the cause of historical instruction and the cause of "unity and reform" as it has been stimulated by the present ecumenical movement and Council. Professor Dolan's Introduction emphasizes the (...) practical aspects of the Bishop's career, especially his efforts to combat the disintegration of the Respublica Christiana of the fifteenth century. He explains the Bishop's achievements, both ecclesiastical and philosophical, in terms of the problems of his own time. However, the reader soon discovers in the narrative of the Introduction as well as in the selections from Cusanus's works that the current revival of interest in this theologian and philosopher is due to the important bearing which he has on the Catholic efforts toward reunion and reform today. Only Book III of Learned Ignorance is included; then follow in their entirety Concerning Wisdom, The Vision of God or the Icon, Concerning Concord in Religious Belief (De Pace Fidei); and to illustrate Nicholas of Cusa's interest in mathematics and physics, the volume concludes with a dialogue on experiments in weighing. Hrne~a~T W. Sca~NEm~tt Claremont, California La cosmologie de Giordano Bruno. By Paul-Henri Michel. (Paris: Editions Hermann, 1962. Pp. 341.) Malgr~ les excellents travaux d~j~ publi~s (ceux d'Emile Namer, d'Augusto Guzzo et d'autres ~minents sp~cialistes bruniens), Giordano Bruno demeure une figure historique la lois tr~s c~l~bre et bien myst~rieuse au demeurant. L'exceUent ouvrage de Paul-Henri Michel rendra ainsi les plus grands services aux historiens de la pens~e qui se penchent avec curiosit~ sur la d~concertante p~iode de transition qui s~pare les philosophes de la Renaissance de l'av~nement en Europe d'attitudes proprement modernes devant la r~alit~ ext~rieure et l'homme. S'appuyant sans cesse sur les textes originaux de Bruno lui-mdme, pourvu d'un index complet, le bel ouvrage du Pr. Michel ne d~cevru passes lecteurs ~xudits. Comme il se dolt, rauteur commence par faire le point sur l'homme Bruno, s'attachant faire la distinction qui s'impose entre l'histoire et la l~gende--car la k~gende s'est empar ~e de ce philosophe, consid~r~ volontiers comme un athfie materialiste total ayant voulu d~truire la religion catholique, attitude louse ou vilipendfie selon clue Bruno sera vu comme un h~r~tique pervers ou, au contraire, comme un glorieux martyr de la "librepens ~" rationaliste. On appr~.iera tout sp~cialement les pages (p. 10 et suivantes) darts lesquelles M. Michel s'efforce de faire toute la lumi~re ~, propos du proc~s ecd~iastique de Giordano Bruno--sur lequel toute la lumi~re souhaitable n'avait pas encore ~t~ faite. Mais la majeure paxtie du volume est consacr~e ~ un expos~ m~thodique du syst~me du monde, telle clue l'~tude minutieuse de tousles textes accessibles permet de le structurer. En dix chapitres, l'auteur passe minutieusement--mais toujours d'une mani~re remarquablement logique et claire--les grandes articulations autour desquelles tourne toute la cosmologie brunienne: Le monde comme objet de connaissance, Cosmogonic, Ens mobile, LAme du Monde, La mati~re et l'univers infini, Le systkme solaire, Les mondes innombrables, L'univers vivant, Temps et dternit~. Le grand nombre des citations ~tendues faisant de cette belie ~tude une sorte de fort commode anthologie m~thodique de la pens~e brunienne. 98 HISTORY OF PHILOSOPHY I1 est incontestable que nous autres contemporains sommes toujours endins 5. voir en Giordano Bruno un penseur franchement "moderne," et le fait est qu'il brave volontiers, prenant intrdpidement parti pour le syst~me de Copernic, la philosophie scolastique et la th~ologie scripturaire; son grandiose hymne mdtaphysique 5. l'infini de l'univers et 5. la r6partition innombrable des syst~mes plan~taires rend be1 et bien un son r~volutionnaire pour son temps. Ce n'est d'ailleurs pas pour rien que Bruno rut mis 5. l'index pour... (shrink)

One of the main characteristics of the history of Christianity of the twentieth century. one can confidently call the attraction of different churches and denominations to convergence within the ecumenical movement. The purpose of this movement is Christian unity, but despite some success, it has not been achieved. Not only the difference in Christian dogma and vision of spiritual life, but also the conceptual understanding of unity played a role here.

In light of discussions on Russian exceptionalism, this article considers the question of the independence of thought in the Russian Religious Renaissance. After the post-Revolutionary emigration of the intelligentsia, interaction with the scholars of the West – largely within the ecumenical movement – gave rise to an ecumenical theology that was distinct from the theology that preceded it. Consideration of the theology of the Russian diaspora reveals a development of thought and an interaction with the theology of (...) the West. This paper considers the development of the notion of sobornost and Sergius Bulgakov’s theological insight on the eucharistic dogma, hierarchy and the sacraments, and ecumenical theology. The interference of the “Sophia Affair” notwithstanding, and accounting for the heterogenous diaspora landscape, émigré Russian thought reveals an independence distinct from national sentiment. (shrink)

As part of the work to “transcend the dichotomy” of the “two schools” of the Russian Religious Renaissance, the study of individual theologians reveals different approaches to theological synthesis. The present paper is a study of Nicholas Afanasiev’s patristic engagement and the specifics of his approach to neo-patristics. Two ecclesiological conceptions emerged as consistent themes in his work: eucharistic ecclesiology and ecumenical theology. Afanasiev was a trained historian, and his analysis of the Fathers of the early Church—in particular Ignatius (...) of Antioch, Clement of Rome and Justin Martyr—became a catalyst of original theological insight. This was the case with his eucharistic ecclesiology and his influence on the ecumenical movement near the end of his life. The originality of his neo-patristic insight differentiated Afanasiev from other theologians of the Russian Religious Renaissance. (shrink)

This article traces the history of the foundation of the Society for the Study of Christian Ethics. It glances back to the birth of the Church of England during the Reformation era and then proceeds to examine the development of Christian ethics and moral theology in the twentieth century. It places Anglican developments within the wider ecumenical context. Drawing on personal correspondence and the author’s own involvement in the Society the article is the first account of the foundation (...) of this important movement within the teaching of Christian ethics. (shrink)

Essentially a history of religion in the twentieth century, this erudite work puts more emphasis on religion than on change and more faith in Christianity than in other traditions. Alive to the importance of the ecumenical movement and the Second Vatican Council, Edwards argues that no other religious groups in our time have the sophistication of the major Christian denominations in responding to the challenges of a scientifically based culture and an industrialized economy. He relates the major (...) movements in modern theology to a context informed by Marx and Freud, biology and technology, Eastern spirituality and Western revivalism. But he evades the challenge to revise our concept of God or demonstrate the meaningfulness of the traditional concept, with the plea that today's theologians have to be more humble than their predecessors in making dogmatic claims. From his vantage-point in England he judiciously assesses currents of thought in Europe and the United States, while showing more sensitivity to the views of British humanists than to the crises of faith and morals arising in contemporary political and social life. Despite his familiarity with the "new" morality and literary celebrations of the "death" of God, he ends with a relatively unperturbed affirmation of the biblical message concerning Jesus' death and resurrection. The result is a highly competent survey of how things stand at present for Western churchmen and theologians. The book has a few typographical and other errors, notably the placing of the last line first on page 260 and the footnote references to Sir Humphrey rather than Hamilton Gibb and to Robert rather than Richard Robinson.--C. P. S. (shrink)

Chronicling the emergence of an international society in the 1920s, Daniel Gorman describes how the shock of the First World War gave rise to a broad array of overlapping initiatives in international cooperation. Though national rivalries continued to plague world politics, ordinary citizens and state officials found common causes in politics, religion, culture and sport with peers beyond their borders. The League of Nations, the turn to a less centralized British Empire, the beginning of an international ecumenical movement, (...) international sporting events and audacious plans for the abolition of war all signaled internationalism's growth. State actors played an important role in these developments and were aided by international voluntary organizations, church groups and international networks of academics, athletes, women, pacifists and humanitarian activists. These international networks became the forerunners of international NGOs and global governance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 97 Unity and Reform: Selected Writings of Nicholas de Cusa. Edited by John P. Dolan. (Notre Dame, Indiana: University of Notre Dame Press, 1962. Pp. viii -I- 260. $6.50.) This volume was designed to serve both the cause of historical instruction and the cause of "unity and reform" as it has been stimulated by the present ecumenical movement and Council. Professor Dolan's Introduction emphasizes the (...) practical aspects of the Bishop's career, especially his efforts to combat the disintegration of the Respublica Christiana of the fifteenth century. He explains the Bishop's achievements, both ecclesiastical and philosophical, in terms of the problems of his own time. However, the reader soon discovers in the narrative of the Introduction as well as in the selections from Cusanus's works that the current revival of interest in this theologian and philosopher is due to the important bearing which he has on the Catholic efforts toward reunion and reform today. Only Book III of Learned Ignorance is included; then follow in their entirety Concerning Wisdom, The Vision of God or the Icon, Concerning Concord in Religious Belief (De Pace Fidei); and to illustrate Nicholas of Cusa's interest in mathematics and physics, the volume concludes with a dialogue on experiments in weighing. Hrne~a~T W. Sca~NEm~tt Claremont, California La cosmologie de Giordano Bruno. By Paul-Henri Michel. (Paris: Editions Hermann, 1962. Pp. 341.) Malgr~ les excellents travaux d~j~ publi~s (ceux d'Emile Namer, d'Augusto Guzzo et d'autres ~minents sp~cialistes bruniens), Giordano Bruno demeure une figure historique la lois tr~s c~l~bre et bien myst~rieuse au demeurant. L'exceUent ouvrage de Paul-Henri Michel rendra ainsi les plus grands services aux historiens de la pens~e qui se penchent avec curiosit~ sur la d~concertante p~iode de transition qui s~pare les philosophes de la Renaissance de l'av~nement en Europe d'attitudes proprement modernes devant la r~alit~ ext~rieure et l'homme. S'appuyant sans cesse sur les textes originaux de Bruno lui-mdme, pourvu d'un index complet, le bel ouvrage du Pr. Michel ne d~cevru passes lecteurs ~xudits. Comme il se dolt, rauteur commence par faire le point sur l'homme Bruno, s'attachant faire la distinction qui s'impose entre l'histoire et la l~gende--car la k~gende s'est empar ~e de ce philosophe, consid~r~ volontiers comme un athfie materialiste total ayant voulu d~truire la religion catholique, attitude louse ou vilipendfie selon clue Bruno sera vu comme un h~r~tique pervers ou, au contraire, comme un glorieux martyr de la "librepens ~" rationaliste. On appr~.iera tout sp~cialement les pages (p. 10 et suivantes) darts lesquelles M. Michel s'efforce de faire toute la lumi~re ~, propos du proc~s ecd~iastique de Giordano Bruno--sur lequel toute la lumi~re souhaitable n'avait pas encore ~t~ faite. Mais la majeure paxtie du volume est consacr~e ~ un expos~ m~thodique du syst~me du monde, telle clue l'~tude minutieuse de tousles textes accessibles permet de le structurer. En dix chapitres, l'auteur passe minutieusement--mais toujours d'une mani~re remarquablement logique et claire--les grandes articulations autour desquelles tourne toute la cosmologie brunienne: Le monde comme objet de connaissance, Cosmogonic, Ens mobile, LAme du Monde, La mati~re et l'univers infini, Le systkme solaire, Les mondes innombrables, L'univers vivant, Temps et dternit~. Le grand nombre des citations ~tendues faisant de cette belie ~tude une sorte de fort commode anthologie m~thodique de la pens~e brunienne. 98 HISTORY OF PHILOSOPHY I1 est incontestable que nous autres contemporains sommes toujours endins 5. voir en Giordano Bruno un penseur franchement "moderne," et le fait est qu'il brave volontiers, prenant intrdpidement parti pour le syst~me de Copernic, la philosophie scolastique et la th~ologie scripturaire; son grandiose hymne mdtaphysique 5. l'infini de l'univers et 5. la r6partition innombrable des syst~mes plan~taires rend be1 et bien un son r~volutionnaire pour son temps. Ce n'est d'ailleurs pas pour rien que Bruno rut mis 5. l'index pour... (shrink)

Adolf Deißmann (1866–1937), New Testament scholar in Heidelberg and Berlin as well as one of the most important figures in the ecumenical movement after World War I, studied with the neo-Kantian Hermann Cohen (1844–1918) in Marburg and felt a lifelong debt to him. Documents presented here from Deißmann's literary estate not only convey insight into the personal relationship between Deißmann and Cohen, but also show the connections between Cohen's philosophy and Deißmann's engagement in Friedrich Naumann's National Social Union (...) as well as his research on the New Testament. The edition thus serves at the same time as a contribution to the controversial matter of the relationship between Kulturprotestantismus and liberal Judaism around 1900. (shrink)

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teología de la Liberación y movimiento ecuménico: breve reflexión desde una práctica (Liberation Theology and ecumenical movement: a brief reflection from praxis).

Seventh-day Adventists reformed movement: history and features of institutionalization in Ukraine. The article is devoted to consideration of specific processes of institualisation among the reformed Adventist movement in Ukraine. The feature of the process of institutionalization, ie the rise of the modern three different ASDR acting modern Ukrainian territories is analyzed.

In the history of Christianity, the term "reform" is commonly used to identify the movement of change in the church started by Martin Luther in the sixteenth century, and the churches that emerged from that movement. However, this concept also designates other realities since the aspiration for reforms in church is present throughout its history. In ecclesiology, the term "reform" indicates the different initiatives for change that focus in doctrine, structures, spiritualities and pastoral projects of the (...) church. It does not indicate ruptures with an ecclesial institution, but its renewal, a tension between continuity and discontinuity in the relationship between essendi modus and operandi modus of the church in every age. In this way, Vatican II should be taken as a council of reform as well as the current moment of the pontificate of Pope Francisco. This paper aims to analyze the possibilities for reform in the Catholic Church, tracing bonds linking between the reformist proposals of the sixteenth century reformers, Vatican II and the current pontificate of Pope Francisco. Thus, the semantic universe of the term "reform" gets here an ecumenical sense, indicating the necessary changes in the different churches in order to promote Christian unity. (shrink)

The philosophy presented in this book is the philosophy of the age of the collapse of the Wall: of the Stone Wall of recent political history and of the many Walls of prejudice in the intellectual history from our century. Bernstein is considered, with Rorty and MacIntyre, one of the three emblematic figures of post-analytical philosophy. He shared with Rorty both the 'rediscovery' of European philosophy and the revival of pragmatism. Unlike From Rorty and the neophytes of deconstructionism, (...) however, Bernstein has made a different choice of partners in European philosophy and of mentors in the pragmatic tradition, and a different assessment of the legacy left by analytic philosophy. Among European philosophers, he is close to Gadamer and his dialogical ideal, to Habermas and his defence of the ethical-political ideals of modernity; in authors like Derrida and Foucault he discovers ethical-political instances complementary to those of Habermas; in recent developments of analytic philosophy he finds the same intuitions he recognizes in hermeneutics; and he wants to rescue the legacy left by Peirce, that is, the most rationalist among pragmatists. His previous books granted him a reputation of great "translator and interpreter" between currents of thought: critical theory, phenomenology, postempiricism, hermeneutics and neo-Aristotelianism. This book deals with 'postmodern' authors in the same ecumenical spirit: Lyotard, Derrida, Foucault, Heidegger, Rorty. To the postmodernists, he acknowledges the merit of having brought the ethical-political issues back to the fore by detecting the source of the malaise of our "modern/postmodern" moment, discomforts which have been given a name by such movements as feminism, resistance to apartheid, left-wing opposition in Eastern societies. Against Habermas, he proposes not to oppose the postmodern, but to overturn their self-destructive results from within. Essays: Philosophy, History, and Critique • The Rage Against Reason • Incommensurability and Otherness Revisited • Heidegger's Silence? Ethos and Technology • Foucault: Critique as a Philosophic Ethos • Serious Play: The Ethical-Political Horizon of Derrida • An Allegory of Modernity/Postmodernity: Habermas and Derrida • One Step Forward, Two Steps Backward: Rorty on Liberal Democracy • Rorty's Liberal Utopia, Reconciliation/Rupture . (shrink)

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of 'the community of philosophical inquiry' (CPI) as a way of practicing 'Philosophy for Children' and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp's insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp's work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp's ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

In this essay, I examine the religious peace activists during the war in Vietnam: Catholic (Daniel Berrigan, Dorothy Day, Thomas Merton), Jewish (Rabbi Abraham Joshua Heschel), Protestant (Martin Luther King, Jr.) and Buddhist (Thich Nhat Hanh) who, together with many others, constituted the greatest example of interfaith peace activism in our nation’s history. I extract from their writings principles that would enable us to create an interfaith peace movement today in a world desperately in need of such (...) class='Hi'>ecumenical activity. Recently the worldwide Muslim community has called upon Christian and Jewish clerics and scholars to enter into an interfaith dialogue with them for purposes of peace. “Without peace and justice between [our] two communities,” these 138 Islamic scholars and clerics wrote to their Christian counterparts in October 2007, communities that constitute 55% of the world’s population, “there can be no meaningful peace in the world.” Christian and Jewish religious leaders and scholars have responded with wholehearted enthusiasm to the Muslim initiative. Judeo-Christian reconciliation in the 1960s in the wake of the Holocaust, which accomplished what must have been judged impossible only twenty years earlier, should be the model used to bring together all the major religions in the present century. In a spirit of respect and reverence, trust and reconciliation, with recognition of the holiness of all the major religions and in opposition to exclusivist conceptions of salvation and without any desire to convert others to one’s religion, this Islamic invitation to dialogue and peacemaking must be vigorously pursued and developed within the communities of all relevant nations where interfaith groups must be established in mosques, temples, churches and synagogues, for teaching, discussion and joint good works in peace and justice activities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ALISTER McGRATH ON CROSS AND JUSTIFICATION MICHAEL RooT Imtitute for liloumenical Research Strasbourg, France Ay REGULAR reader of theological book advertisements has encountered the name of Alister McGrath. Since 1984, he has published a two volume history of the doctrine of justification, a study of Luther's theofogy of the cross, a general introduction to the thought of the Reformation, a study of the late medieval background of the (...) Reformation, a history of German Protestant Christology from the Enlightenment through the present, and popular books on the cross, the Trinity, and Christology. All the while he has lectured in Christian doctrine and ethics at Oxford. What is McGrath saying in this amazing flow of publications? Here I wiH look at three representative works. Iustitia Dei, which traces the understanding of the doctrine of justification from the Bible to Gerhard Ebeling, must be considered the centerpiece of his work to date.1 Luther's Theology of the Cross can be taken as typical of his more monographic work.2 Fina;lly, The Mys.tery of the Cross can exemplify his popular writings.3 I. lustitia Dei has an obvious claim on our attention. As McGrath notes in the first sentence of the Preface, this has 1[ustitia Dei: A History of the Christian Doct1·ine of Justification, 2 vols. (Cambridge: Cambridge University Press, 1986). 2 Luther's Theology of the Gross: Martin Luther's Theological Breakthrough (Oxford: Basil Blackwell, 1985). a The Mystery of the Gross (Grand Rapids: Zondervan, 1988). 705 706 MICHAEL ROOT been a history waiting to be written (except perhaps for the first volume of Ritschl's The Christian Doctrine of Justification and Reconciliation). The Reformers stated that the docrtrine of justification was the root of their movement. McGrath has chosen an ecumenically decisive topic to survey. Although the length of McGrath's history (378 pages of text) may not justify its separation into two volumes, the division of the volumes follows a clear structural division of the work, a division McGrath finds in the history of the doctrine. After a definition of the subject and a six page discussion.of the pre~Augustinian tradition, the first volume rapidly comes to Augustine, the " fountainhead '' of the Western discussion of justification. The tradition from Augustine to the Reformation is sufficiently unitary that it can be discussed topically under such headings as " the righteousness of God," " the concept of merit,'' and " the relation between predestination and justification." In fact, the topics are so arranged that something of a chronological progression is produced, with the problems that dominated the late medieval period coming last. While the first volume deals with continuity, the second is structured by the major discontinuities of the Reformation and the Enlightenment. A major contention of McGrath is that the Reformation constitutes a break with a relatively continuous tradition. Another, even more radical break comes with the Enlightenment. Thus, the second volume is arranged chronologically and discusses developments from the Reformation through recent hermeneutically oriented interpretations of the doctrine. This outline of the structme of McGrath's hisrtory should make clear its most important characteristic. lt is a history of the discussion of justification in the West on the terms set by Augustine. After a six page leap from the New Testament to the late fourth century, the East is quickly dismissed, never to appear again. Even within the West, the history is selective. The six eenturies between Augustine and Anselm are passed over with only brief mention of the Semi-Pdagian disputes ON ALISTER MC GRATH 707 following Augustine's death and the controversies surrounding Gottschalk rGodescalc] of Orbais. Well over half the book deals with the period between 1050 and 1600 in the West. Following the Reformation, attention is given only to selected figures from the German and English Enlightenment, to Kant and Schleiermacher as critics of the Enlightenment (though Schleiermacher's own doctrine of justification, which in important ways recaptures that of the Reformation, is ignored), to Newman, and to the most prominent German Protestant theologians of recent times (Ritschl, Barth, Bultmann, Tillich, Ebeling). Except for Newman, who is treated in the context of Anglicanism, no Roman Catholic is mentioned after the condemnation of Jansenism... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:WHAT VOEGELIN MISSED IN THE GOSPEL John J. Ranieri Seton Hall University Violence and order are the themes that structure Voegelin's work. From the early writings composed in response to the emergence of National Socialism to the closing years ofhis life in which he confessed to a "perhaps misplaced sensitivity towards murder"1 as the primary catalyst for his philosophical pursuits, Voegelin is preoccupied with the relationship between the good (...) of order and the violence that can both undermine and preserve that order. His theory of consciousness, his philosophy of history, and his "new science ofpolitics" form a complementary whole when understood as expressions of his lifelong concern to find ways to guard against social and political chaos. This preoccupation with order makes Voegelin especially wary of any social, political, or religious movements which, in his view, contribute to the dissolution ofsocial stability. It is in this context that his uneasy relationship with the Bible must be understood. While acknowledging the importance of the Jewish and Christian scriptures in the historical unfolding of the differentiation ofthe divine Beyond, Voegelin also maintains that many of the forces of disorder in modern society have been generated within their orbit.2 The dazzling intensity ofthe encounter with the biblical God can lead to dissatisfaction with life in this world, resulting in reactions of either withdrawal from the surrounding culture or the more immediately de- '"Autobiographical Statement at Age 82" in 77¡e Beginning and the Beyond: Papersfrom the Gadamer and Voegelin Conferences (117). 2See Order and History, vol. 1, Israel and Revelation (xii-xiv); Order and History, vol. 4, The Ecumenic Age (20, 27); "The Gospel and Culture," in The Collected Works ofEric Voegelin,vo\. 12, Published Essays, 1966-1985(200-210). 126John J. Ranieri structive alternative of trying, by whatever means necessary, to bring a recalcitrant society into conformity with the divine perfection. As revelation of the "God beyond the gods" the Old and New Testaments are unsurpassable expressions ofthe transcendent source of order. At the same time, they are the seedbeds in which social upheaval easily germinates. As generators of both order and disorder, few biblical books have been as influential as the four gospels. It is Voegelin's treatment ofthese texts that will be my concern here. The ambiguity ofVoegelin's relationship to the gospels is reflected in the twofold meaning ofthe word "missed" in the title ofthis essay. In the first place, the word can be understood as referring to Voegelin's critique ofthe gospels; to speak ofwhat Voegelin "missed" in this sense is to focus on that which he finds lacking in them (yet wishes were there). My primary interest, however, is on the meaning ofthe word as indicating that which Voegelin fails to understand about the gospels. The two meanings are related; for it is in Voegelin's criticism of the gospels that we can detect the manner in which he misunderstands them. In order to make this clear, it is necessary to say something about his evaluation and critique; only then will it be possible to raise relevant questions about his approach. After summarizing Voegelin's perspective on the gospels, I introduce the thought of René Girard as possible counterpoint. This is followed by a comparison of Voegelin and Girard with regard to their understanding ofthe gospel texts. A concluding section offers reflections on Voegelin's evaluation ofthe gospels. I realize that there is little to be gained from finding fault with a thinker for not doing what it was never his intention to do in the first place. At times, some of Voegelin's Christian critics succumb to this tendency when they berate him for what they consider to be his failure to satisfy the litmus test of Christian orthodoxy.3 Apart from the difficulty of defining Christian orthodoxy, these kinds of charges overlook the fact that Voegelin does not consider himself to be a Christian theologian, and that his "concern with 3 Of course, the question as to whether Voegelin's philosophy is adequate as a foundation for Christian theology may be an important one for the theologian to consider. But Voegelin does not see himself as providing such a foundation. For critics... (shrink)

It is the nature of the earth to lie ‘wholly spread out under the sky’: hapasê hê hupo tô kosmô keimenê (Isocrates); and the sky determines the World. Indeed it is the same as the World, as Plato states in the final words of Timaeus: ‘the World was born: it is the Sky, which is one and alone of its race’ (ho kosmos … gegonen heis ouranos hode monogenês ôn). What is thus clearly ‘one and alone of its race’ dominates (...) by its very nature what is subjected to it: the earth. With the coming of the age of modernity, and today more than ever, the West has indeed subjected the Earth and its peoples by imposing its World on them. But it is the nature of worlds, as it is of heavens, to be limited by a horizon; and there is no sky, nor world, that is not supported by an earth. By the Earth, we mean to say nature. This ancient certainty, this primary metaphor, has been inscribed in us since the first creatures to become human, standing with both feet on the ground and head turned towards the sky, first saw the horizon. As paleo-anthropology tells us, it is in effect in the same movement that they began to create technical and symbolic systems from which the ecumene would spring; and this prime metaphor that was the basis for the ecumene and its worlds has continued to work on the generation of secondary metaphors that govern the history of human thought through the unconscious - from Aristotle when, inventing the notion of subject, he called it hupokeimenon, ‘what lies below’ (as the earth lies below the sky), to Heidegger when he imagined The Origin of the Work of Art as a ‘dispute’ (Streit) between a world and the earth. Indeed there is Streit because the earth denies itself and withdraws into its interior, in the very exteriorization that opens it into a world. (shrink)

The thirtieth anniversary of the publication of the Kairos Document was celebrated in August 2015. This was the most radical of several theological declarations issued by Christians during the struggle against apartheid. Arguing that theology itself had become a site of that struggle, it rejected ‘state theology’, which gave legitimacy to apartheid, and ‘church theology’ which promoted reconciliation without justice as its pre-requisite. Against these, it presented a ‘prophetic theology’ as a challenge to the churches in response to what was (...) perceived as a kairos moment. Since then the Kairos Document has inspired a global movement in which its social analysis and understanding of prophetic theology has been adopted in a variety of contexts, most notably in the Kairos-Palestine Document. In reflecting on the significance of this global kairos movement, I firstly examine the meaning of ‘prophecy’ and ‘prophetic theology’, arguing that ‘prophetic theology’ is in continuity with the message of the Hebrew prophets and the ministry and mission of Jesus. Secondly, I examine the use of the term kairos to describe historical turning points which demand such a prophetic theological response. Thirdly, I address the need for an ecumenical prophetic ecclesiology that foregrounds the responsibility of the church to discern and understand those God-given kairos moments in history that demand a prophetic response. (shrink)

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of ‘the community of philosophical inquiry’ (CPI) as a way of practicing ‘Philosophy for Children’ and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp’s insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp’s work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp’s ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

Resumo O presente artigo faz parte de uma pesquisa sobre os espaços de discussão criados, a partir da internet, entre os membros clérigos e leigos da Igreja Metodista, nos meses que antecederam o 18º Concílio Geral, realizado em 2006, conclave que resultou na saída da instituição dos organismos ecumênicos em que atua e que ajudou a fundar. O objetivo consistiu em avaliar as possibilidades e limitações da internet como emergente espaço público ampliado para as instituições. A análise teve como suporte (...) os fundamentos da literatura nos aspectos da história dos meios de comunicação; comunicação política, espaço público e marketing político. O suporte histórico foram os fenômenos da Reforma Protestante e do Movimento Metodista, na Inglaterra do século XVIII. Os resultados permitem inferir que as novas tecnologias apresentam desafios para as instituições como o paradoxo democratização-fragmentação da autoridade. Palavras-chave: Poder e visibilidade; Espaço público; Marketing político; Comunicação institucional; Democratização.This article is part of a research work on the discussion spaces created by the Internet for the clergy and lay members of the Methodist Church, in the months preceding the 18th General Council, carried out in 2006, and resulting in the institution’s withdrawing from the ecumenical organisms where it worked and which it help founding. The research aimed at evaluating the possibilities and limitations of the Internet as an emerging public space opened to institutions. The analysis was based on the literature concerning the history of communication media; political communication, public space and political marketing. The historical background focused on the phenomena of Protestant Reform and the Methodist Movement in 18th–century England. Results indicate that the new technologies pose challenges to institutions, such as the paradox democratization-fragmentation of authority. Key words: Power and visibility; Public space; Political marketing; Institutional communication; Democratization. (shrink)