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• W329965653 abstract "Introduction 1984 Lima Document of World Council of (Baptism, Eucharist, and Ministry) (1) was result of decades of intense ecumenical consultations. In spite of fact that is not a member of W.C.C., theologians were involved redaction process, along with Eastern Orthodox, Anglican, Lutheran, and other Protestant participants. This rich and synthetic text aimed at encouraging mutual recognition of sacraments and ministries: Wherever possible, mutual recognition [of baptism] should be expressed explicitly by churches. (2) In order to advance towards mutual recognition of ministries, deliberate efforts are required. All churches need to examine forms of ordained ministry and degree to which churches are faithful to its original intentions. must be prepared to renew their understanding and their practice of ordained ministry. (3) However, Lima text did not provided any ecclesiological definitions or framework that would make this process more orderly and realistic. This ecclesiological vacuum is what present essay addresses with a specific paradigm called eucharistic-holographic I. Ecclesiology, Schisms, and Reconciliation 1800's represented a low point terms of ecumenical awareness and overtures. Christians still thought of the others as heretics whose salvation was unlikely, since they were outside (4) and therefore had to return to that true to be saved. This conviction came with a high level of intellectual certainty on sides, even though various scientific discoveries and political movements were quickly eroding this serene sense of theological absolutism. A good example of this state of affairs is 1870 Constitution of Vatican I, Pastor aeternus, (5) which proclaimed dogma of infallibility. Our point of interest here is that this important document reaches this conclusion on basis of a particular ecclesiology that we will call worldwide-Petrineuniversal Clearly, Pastor aeternus, and with it proclamation of dogma of papal infallibility, is result of a long process of theological development. However, Pastor aeternus was also, and perhaps primarily, apex of expression of ecclesiology terms of worldwide universalism. In other words, ecclesiology seems to result some concept of infallibility, lest one should think that the could fall into heresy. However, ecclesiology--namely, that established by Jesus Christ according to such texts as Mt. 16:18 is worldwide society of those living today who are in Christ--is an assumed and comfortable paradigm that has been challenged and compared with another model of ecclesiology. In Pastor aeternus, ecclesiology is taken for granted rather than explained text itself, contrast with Dogmatic Constitution on of Vatican II (Lumen gentium), (6) which uses such key expressions as whole Church, Catholic Church, universal Church, and entire Church. In addition to these expressions, Pastor aeternus uses Roman Church, Church throughout world, all and each of Churches, and Churches scattered throughout world. Further, it cites Second Council of Lyons which included profession, The Holy possesses supreme and full primacy and principality over Church. (7) If we compare these texts (and indeed majority of theological and ecumenical documents, including BEM) with formal diplomatic agreements, it is striking to notice absence of precise definitions ecclesiastical texts for terms being used. By contrast, political treaties, such as Vienna Convention on Law of Treaties, 1969, (8) dedicate several pages of introduction to insure that terminology used text will be crystal clear. …" @default.
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• W329965653 date "2010-09-22" @default.
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• W329965653 title "The Recovery of Eucharistic and Holographic Ecclesiology as a Promising Avenue of Ecumenical Dialogue and Broader Mutual Recognition" @default.
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