Sentences with phrase «ecumenical hermeneutics»

It has become notorious, especially in the Ecumenical Movement, that an understanding between such divergent manifestations of Christianity is difficult and, indeed, often bound to fail.1 Ecumenical hermeneutics is an attempt to unveil the reasons for the apparent lack of agreement through the analysis of the divergent ways of understanding Scripture and its tradition, as well as for the difficulty of mutual understanding between Christians.

Finally, I shall try to describe the relevance of an ecumenical hermeneutics to this dialogue (IV).2

An ecumenical hermeneutics is meant to serve the «specific task of focusing on how texts, symbols and practices in the various churches may be interpreted, communicated and mutually received as the churches engage in dialogue.

Ecumenical hermeneutics — as formulated in part I in dialogue with the FO study paper — seeks understanding and agreement with a view to creating and deepening Christian ecumenical community.

If understanding and agreement is to happen between different forms of contextualizations of Christianity, it seems helpful to me in an ecumenical hermeneutics to distinguish different levels of their encounter.

On the basis of this definition, the study paper expounds in three points what such an ecumenical hermeneutics should be able to produce.

See on this my article: Ecumenical Hermeneutics: Suspicion vs. Coherence?

However, the focus has been mainly on biblical hermeneutics and on a hermeneutics of tradition.3 It is only in more recent times that the term «ecumenical hermeneutics» has come into use, implying understanding and agreement between the churches within the oikoumene.

As a last point in these thoughts about Leonardo Boff's notion of the Trinity, seen in the perspective of an ecumenical hermeneutics between contextuality and catholicity, I shall ask once more about the status and quality of a statement on the Trinity.

The fact that little is being said in that hemisphere on «ecumenical hermeneutics» does not necessarily imply that the subject is altogether irrelevant.

Thus, the perspective of an ecumenical hermeneutics is aiming at better understanding among Christians in view of life in the world (contextuality) and life as a Christian (catholicity).

Following the Santiago recommendations, the study deals with three aspects of an ecumenical hermeneutics: the quest for the One Tradition in the many traditions (part A, paras. 14 - 37) 8; the quest for the One Gospel in the many contexts (part B, paras. 38 - 48); and the Church as hermeneutical community in matters of discernment, the exercise of authority and reception (part C, paras. 49 - 66).

The need for a study on ecumenical hermeneutics was stated very clearly at the Santiago World Conference on FO in l993.5 Following its recommendations, such a study was carried out through various consultations that have been held since 1994, to its completion in 1998.

The study on ecumenical hermeneutics, undertaken by FO since 1993, seeks to consider these questions.

Panikkar acknowledges the need for criteria in this way, but immediately points to the problem of contradicting criteria — the problem par excellence of an ecumenical hermeneutics.

«Ecumenical Hermeneutics for a Plural Christianity: Reflections on Contextuality and Catholicity»

Continue reading «Ecumenical Hermeneutics for a Plural Christianity: Reflections on Contextuality and Catholicity»

It is for practical reasons and not only theological ones that he stresses the importance for ecumenism of the Life and Work programs for justice, peace and the integrity of creation (as well as, to mention other topics of importance to him and his audience, the «celebration of diversity» and the need for an «ecumenical hermeneutic» to satisfy doubters that there is such a thing as the «apostolic tradition» to which ecumenism must be faithful).

They do not find it necessary to invent a special «ecumenical hermeneutic» in order to legitimate their search for the tradition in scripture, under the guidance of the affirmations regarding God the Father.

Not exact matches

And yet there is no denying that Dominus Iesus of 2000 and «Responses to Some Questions» of 2007, both interpreting Vatican II according to the hermeneutic of continuity, were viewed by many as a cause of ecumenical scandal.

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.

Hermeneutics is not a new topic for the Ecumenical Movement.

An instrument for an ecumenical reflection on hermeneutics (Faith and Order Paper No. 182, Geneva: WCC 1998).

A hermeneutic focused on Acts not only results in securing for Pentecostals a place at the ecumenical roundtable, but also injects into the conversation issues related to the church's mission.

It produced a text that is meant as an «instrument for an ecumenical reflection on hermeneutics» by churches, theological faculties and individuals.