Authors:Enrico Beltramini First page: 313 Abstract: Source: Volume 47, Issue 4, pp 313 - 334This article presents an intellectual analysis of different streams of Hindu-Christian dialogue. The focus is on a group of Western Catholic clergymen who relocated to India, specifically from 1939-55, to establish an advanced form of interreligious encounter with Hinduism. The article focuses on the difference among these priests’ and monks’ distinct interpretations of the interfaith dialogue rather than the general goals behind their engagement with India. In the light of Dominus Jesus, their distinct interpretations, rather than their convergent motivations, deserve detailed consideration. PubDate: 2018-10-25T00:00:00Z
Authors:Gabrielle Thomas First page: 335 Abstract: Source: Volume 47, Issue 4, pp 335 - 349During the past decade, global conferences on Receptive Ecumenism have directed ecumenists’ attention to the importance of hospitality for the flourishing of Receptive Ecumenism; this has been discussed conceptually, but not yet with respect to practice. In order to explore a practical example of hospitality within Receptive Ecumenism, I draw on a case study concerning a particular group of Catholic women in the Midlands, U.K. who organize small-scale, women-only Receptive Ecumenism conferences at grass roots. Through reflecting theologically upon their practices, important learning arises, which shapes the nature of hospitality required for Receptive Ecumenism. Further to this, against the backdrop of Christ’s radical hospitality, a prophetic call unfolds, which challenges the churches’ own hospitality to women and their reception of women’s gifts. PubDate: 2018-10-25T00:00:00Z
Authors:JK Melton First page: 350 Abstract: Source: Volume 47, Issue 4, pp 350 - 371Conflicts over human sexuality are creating schisms within many churches, increasing the ecumenical challenges faced by the wider church. While there are legitimate theological disagreements, there has been a separation between “Global South” and “Global North” members of the denominations, as can be seen in the examples of United Methodism, Anglicanism, and Lutheranism. Schisms such as those based on human sexuality cannot overlook colonialism as a factor. Addressing this, Receptive Ecumenism has potential as a potent postcolonial method because Receptive Ecumenism offers tools that allow there to be dialogue among Christians who are particularly divided within denominations along lines created by colonialism, largely because of its posture of learning and listening. Indeed, if churches were to receive the methods of Receptive Ecumenism, by adopting a stance of active listening and learning, rather than a stance of self-advocacy and argument, the churches may find ways to heal internal divisions. PubDate: 2018-10-25T00:00:00Z
Authors:Lucien van Liere; Elizabeth van Dis First page: 372 Abstract: Source: Volume 47, Issue 4, pp 372 - 399Between 1999 and 2004, with reverberations until 2011, several Moluccan islands (Indonesia) faced violent clashes between Christians and Muslims. Based on 79 interviews, this article seeks to understand how people from both religious groups look back at the conflict, 12 years after the Malino II peace treaty was signed in 2002. We identified three major conflict-related themes that continued to come to the fore during the interviews: explanations about causes of the conflict, religion-related justifications of violence and miracle stories. Most interviewees indicated that the causes of the conflict were non-religious, but rather political. Religion-related language however was frequently used to justify violence as self-defense while miracles-stories were often part of war-narratives. Looking back, Christians and Muslims still understood their communities as injured and victimized. The ‘right to protect’ one’s community as a threatened Christian or Muslim community prevailed in most stories although the source of this threat was not always clear. PubDate: 2018-10-25T00:00:00Z
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