Not exact matches
While there has certainly been an increase in collaboration
between evangelicals and Catholics in recent years, there has not been an attendant growth in understanding of the other tradition's actual
theology.
For the
evangelical theologian, this dialogue will ultimately be submitted to the final authority of Scripture, but a spirited interaction
between all three of
theology's sources can never be cut short.
In fact one of the most serious studies undertaken by all schools of
theology in the churches whether
evangelical or catholic is the relation
between the one gospel and many cultures.
Ellingsen notes that numerous ecumenical breakthroughs resulted from the Second Vatican Council, but mutual respect does not always bridge the gap
between the mainline churches with their primary commitment to contextual
theology, and fundamentalists as well as
evangelicals with their prevailing commitment to biblical authority.
They negotiate the conflict
between the «truly Reformed» — those who articulate a highly cognitive and rationalistic version of Reformed
theology — and the more heart - oriented
evangelicals, especially the charismatics and Pentecostals.
When «The Gift of Salvation» speaks of «needlessly divisive disputes»
between Roman Catholics and
Evangelicals, it does not refer to the many weighty theological matters on which we still conscientiously disagree, such as sacramental
theology, Marian devotion, purgatory, etc. «The Gift of Salvation» takes note of these matters, referring to them as «serious and persistent differences» which are «necessarily interrelated» with the affirmations we have made in common, and are thus future agenda items for us.
According to Alan J. Bailyes, there were five theological issues
between the ecumenical and
evangelical positions: Church and world, the nature of conversion, Gospel and culture, Christology, and hermeneutics.3 Bailyes explains that a sound and solid ecclesiology has long been a weak link in the
evangelical chain of
theology, «coming a poor second or cven third behind its soteriology with its emphasis upon the individual and his / her relationship with God.
But, the Wesleyan / Methodist tradition has also supplied occasions for discussions
between evangelicals and process thinkers.5 Because Wesleyan
theology is neither exclusively liberal nor
evangelical, this discussion has revolved around the more specific relationship
between Wesleyan
theology and process
theology.
The two types of dialogues point to some significant similarities
between process and
evangelical theology.
Reading these essays and the give - and - take that occurs in them will enrich anyone seeking to better understand both the differences
between process thought and the Open expression of
evangelical theology and the potential for significant development in theological responses to the contemporary religious and intellectual context.
How will
evangelicals mediate
between their secure North American white base, with
theologies born of Western philosophy, to Asian and African matrices?
Cobb and Pinnock's Searching for An Adequate God (2000) and Stone and Oord's Thy Nature and Thy Name is Love (2001) build upon that change to further the dialogue
between process thought and
evangelical theology.
Wesleyan
theology is neither exclusively liberal nor
evangelical, thus this discussion revolved around the more specific relationship
between Wesleyan
theology and process
theology.