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• W247367532 abstract "Has verbal ethos of Faith and Order, its upon written as bearer of theological meaning, limited its of worship and its importance in search for Christian unity?(1) This important question, recently asked by Ditchingham group, should be answered in affirmative. The aim of this contribution is to explain why, from both a theoretical and a practical perspective, Faith and Order tends to emphasize a form of textualism and, despite commendable efforts, is struggling to accept role of liturgy and worship in its theological efforts. The framework is wider issue of ecumenical reception,(2) in which Faith and Order plays such a critical part. I take my cue from two elements of question raised above. The verbal ethos and focus upon written word are dealt with in first section. I first attempt to highlight well-known but neglected insight on role of receptor from post-structural Second Testament hermeneutics, after which relation between and textual coherence is explained by drawing on insights from oral theories and studies on history of writing. The limited understanding of worship and its importance in search for Christian unity is dealt with in second section. The crucial role of liturgy and of ecumenical doxology form basis for a critical analysis of how Faith and Order missed opportunities to appropriate its own insights on liturgy and worship. It will emerge that reception is hampered by present mode in which ecumenical work is produced and mediated. Part of answer is expressed in title of this essay. Reception may have a greater chance of success through regaining church's ritual coherence. I. Reception and Textuality A cynical view of ecumenical movement might be that it consists of a few professional theologians, mainly from West, who gather at regular intervals to produce texts of which they themselves are primary and only real receptors. Although one must consider its full context, it is fair to say that most important theological results of World Council of Churches, as represented by Faith and Order, and pivotal axis of bi- and multilateral dialogues are, indeed, production of texts. The problem lies with their reception. This is highlighted by randomly chosen examples: mere paper status of first-ever document produced by Faith and Order in 1937;(3) repeated frustration over a lack of responses from churches(4) or slow process involved in getting a reply (up to ten years), with added problem that consensus reached by representatives is not necessarily accepted by member churches;(5) and lack of progress in church unification, even in same confessional tradition.(6) How can fresh concept of textuality overcome some of problems inherent in the ecumenical production of paper(7) that lends ecumenism an elitist character, thereby denying an integral ecumenism?(8) I shall briefly, more by way of suggestion than definitive statement, examine insights drawn from reception theory in Second Testament hermeneutics and studies regarding orality and history of writing. A. Second Testament Hermeneutics Although some(9) refer to reception theories in communication models, nowhere in consulted literature is it seriously considered as making a contribution to our of ecumenical or ecclesial reception. Even a superficial reading of reception theories in specifically Second Testament studies does provide exciting prospects. I explicitly on shift from historical and structural to reception dimension of texts, drawing mainly on Text and Reality by South African Second Testament scholars, Bernard Lategan and Willem Vorster,(10) specifically on Lategan's contribution. A trajectory of hermeneutical theories over last few decades shows that [w]e find ourselves in aftermath of an intense struggle between historical method and structuralist approach to interpretation of biblical texts. …" @default.
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• W247367532 date "1998-03-22" @default.
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• W247367532 title "Regaining Our Ritual Coherence: The Question of Textuality and Worship in Ecumenical Reception" @default.
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