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• W855301265 abstract "The assignment I received for this essay is to take up binoculars of own experience and to look back over past fifty years as a transformative period in ecumenical relations. Looking back, I am asked to reflect on the changes that have taken place during these years. Before I try to do that, I need to describe binoculars I will be using. I am a thoroughly committed and rather stubborn--which still allows me, I hope, to be a cautious and humble--pluralist. (1) I am part of that theological band of brothers and sisters (mostly brothers, I admit) who formed during late 1960's and '70's, around time, actually, that Journal of Ecumenical Studies was also taking shape (a similarly pluralistic shape, I should add). One of our primary band-leaders, John Hick, called it--with an untypical lack of humility--a Copemican Revolution. (2) We were all searching for a new paradigm, or theology, for understanding religious diversity--a paradigm according to which no religious community could, or would, proclaim itself superior, either actually or eschatologically, over all others. Back in 1990's, this pluralist perspective could be dubbed the Christian theological position of choice among academics. (3) Today, in our postmodern or postliberal academy, pluralists, as it were, have for most part fallen from courtly favor and are considered philosophically or culturally naive leftovers from previous liberal, Western-dominated regime. Few theologians in their thirties would want, or dare risk, to call themselves pluralists. Pluralist, however, is name I still resolutely (and chastenedly) claim, and it is perspective from which I offer following analysis of these past fifty years during which J.E.S. has explored and shaped interreligious ecumenism. The thesis I want to propose for consideration in this re-viewing of past half-century is that for much, if not most, of recent Western Christian theology, theological theory has not kept up with dialogical practice. Many theologians (the majority of Western theologians?) have refused or avoided, out of conviction or fear, to take up theological challenges contained in prerequisites for, or results of, interfaith dialogue. That is what I am getting at with tacky title of this essay: Many Christian theologians have not put their theological money where their dialogical mouths are. Their calls for greater interreligious conversation are loud and clear, but theological follow-up, or warm-up, is missing. You might say that, when it comes to engaging pressing and messy reality of religious diversity and plurality, there has been a widespread theological avoidance. It All Started with Vatican II Before I try to make my case, let me first identify where I believe seeds of this tension between dialogue and theology were first planted. I would happily blame it on bishops of Vatican II, together with their theological side-kicks, so-called periti. (4) (I do not think there were any peritae.) One of most bountiful blessings of my long life was to have begun my theological studies as a Divine Word seminarian at Gregorian University in October of 1962. I was there for entire council and followed all three sessions day-by-day, often blow-by-blow, in daily conversations with twenty-four SVD bishops who were attending council and living with us in Collegio del Verbo Divino. Among many firmly locked ecclesial windows that council unexpectedly threw open (for example, religious freedom, collegiality, liturgical renewal), the Relation of Church to Non-Christian Religions (Nostra aetate) was for me most astounding and liberating. Critics, both within and outside church, who today dismiss Nostra aetate as narrowly inclusivistic or abidingly hegemonic do not realize what a surprising and liberating breakthrough it was for us in those days. …" @default.
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• W855301265 date "2014-01-01" @default.
• W855301265 modified "2023-09-23" @default.
• W855301265 title "Can We Put Our Theological Money Where Our Dialogical Mouth Is? Looking Back over the Past Fifty Years" @default.
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