Receptive Ecumenism asks not what other churches can learn from us, but 'what can we learn and receive with integrity from our ecclesial others?' Since the publication of Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (OUP, 2008), this fresh
ecumenical strategy has been adopted, critiqued, and developed in different Christian traditions, and in local, national, and international settings, including the most recent bilateral dialogue of the Anglican-Roman Catholic International Commission (ARCIC III). The thirty-eight chapters in this
new volume, by academics, church leaders, and ecumenical practitioners who have adopted and adapted Receptive Ecumenism in various ecclesial and cultural contexts, show how Receptive Ecumenism has grown and matured.
Part One demonstrates how Receptive Ecumenism itself is capable of being received with integrity into very different ecclesiologies and ecclesial traditions. In Part Two, this approach to transformative ecumenical learning is applied to some recurrent ecclesial problems, such as the understanding
and practice of ministry, revealing new insights and practical opportunities. Part Three examines the potential and challenges for Receptive Ecumenism in different international settings. Part Four draws on scripture, hermeneutics, and pneumatology to offer critical reflection on how Receptive
Ecumenism itself implements transformative ecclesial learning.
Addressing the 70th Anniversary of the World Council of Churches, Archbishop Justin Welby, said that 'One of the most important of recent ecumenical developments has been the concept of "Receptive Ecumenism"'. This volume provides an indispensable point of reference for understanding and applying
that concept in the life of the Christian churches today.
Arvustused
Books like this one are for sure necessary and must be used as real handbooks for future demarches meant to offer solutions to the common problems. * Iuliu-Marius Morariu, Bogoslovjie *
Part I. Receiving Receptive Ecumenism across the Traditions 1: Rowan
Williams: Unity and Universality, Locality and Diversity in Anglicanism 2:
Paul S. Fiddes: Unity and Universality, Locality and Diversity according to
Baptist Thinking about the Church 3: Tamara Grdzelidze: Receptive Ecclesial
Learning through Ecumenical Engagement: An Orthodox Perspective 4: Veli-Matti
Kärkkäinen: Receptive Ecumenism and the Dynamics of Development within
Pentecostalism 5: Donald Bolen: Foundations and Openings for Ecclesial
Learning: A Catholic Perspective 6: David M. Chapman: The Call to Holiness:
Catholics and Methodists in Dialogue 7: Sarah Rowland Jones: To Receive From
Each Other, First Receive Each Other: Receptive Ecumenism and the Global
Christian Forum 8: Risto Saarinen and Minna Hietamäki: Finnish Luther
Studies, Lutheran Dialogues, and Ecclesial Learning 9: Donald W. Norwood:
Reformed Catholicity: Catholic Calvin, Barth, Brown & Co. Part II. Receiving
in Relation to Our Difficulties 10: Anthony T. Currer: Receptive Ecumenism
and ARCIC III 11: Paul Lakeland: What Does Rome Have to Learn from Geneva?
Whole-Body Ecclesiology and the Inductive Turn 12: Gabrielle Thomas: 'Mutual
Flourishing' in the Church of England: Receiving a Gift from the Orthodox
Theological Tradition 13: Susan A. Ross: Women's Ministry: A Hidden Opening
for Ecumenical Discussion 14: Richard Lennan: Developing Catholic
Understanding and Practice of Ordained Ministry through Receptive Learning
15: Peter Phillips: Re-receiving Catholic Eucharistic Theology from the Hymns
of John and Charles Wesley 16: Diane Ryan: Not Problems but Pioneers:
Interchurch Families and Receptive Ecumenism 17: Linda C. Nicholls: Learning
to Love Differently Well: Human Sexuality, the Churches, and Receptive
Ecumenism Part III. Receptive Ecclesial Learning in International
Perspective 18: Marcus Pound: Receptive Ecumenism and the Local Church 19:
Sandra L. Barnes: Ecumenical Involvement between US Black and White Churches
Revisited: Old Obstacles and New Opportunities 20: Agbonkhianmeghe E.
Orobator SJ: Receptive Ecumenism in African Perspective: Beyond the Scandal
of a Divided Foreign Religion 21: Peter J. Casarella: Receptive Ecumenism in
a Latin American Context: Catholic and Pentecostalist Learning in Relation to
Mariology 22: Néstor Medina: Unlikely Siblings? Pentecostal
Ethico-theological Insights from Catholic Teaching on Mary 23: Geraldine
Hawkes: Australian Practices of Receptive Ecumenism 24: Francis X. Clooney
SJ: Comparative Theology's Interesting Asymmetries with Receptive Ecumenism
25: John O'Brien: Two-eyed Vision: A Sufi Perspective on the Both/And
Structure of Receptive Ecumenism Part IV. Learning to be Receptive Ecclesial
Learners Discerning the Dynamics of Ecclesial Learning 26: Gregory A.
Ryan: A Total Ethic for a Broken Body: Receptive Ecumenism's Hermeneutical
Virtue 27: Bradford E. Hinze: What is the Spirit Saying to the Churches
through the Laments of the Faithful? 28: Ormond Rush: Revelation, Sensus
Fidelium, and Receptive Ecumenism 29: Jeff Astley: What Prevents Christian
Churches from Learning? 30: Clare Watkins: Living Church: Practical Theology
as a Locus for Ecumenical Learning Breaking the Bread of the Word Together
31: Mike Higton: Receiving Scripture Again From One Another 32: Vicky
Balabanski and Michael Trainor: Learning to be Church: Virtues and Practices
Leading towards Koinonia in Colossians and Acts 33: John M.G. Barclay:
Interdependence, Need, and Reciprocal Asymmetry in the Body of Christ: A
Reading of 1 Corinthians 12 34: David F. Ford: Mature Ecumenism's Daring
Future: Learning from the Gospel of John for the Twenty-First Century
Receiving the Spirit of Ecclesial Reform 35: Catherine E. Clifford: Towards
a Spirituality of Receptive Ecumenical Learning 36: Callan Slipper: A
Discipline for Living According to the Spirit: Chiara Lubich and Receptive
Ecumenism 37: Antonia Pizzey: Receptive Ecumenism and the Virtues 38: Paul D.
Murray: Growing into the Fullness of Christ: Receptive Ecumenism as a Way of
Ecclesial Conversion
Paul D. Murray is Professor of Systematic Theology, Dean of Catholic Studies, and founding Director of the Centre for Catholic Studies at Durham University. He served on the Editorial Board of Concilium International, is a former President of the Catholic Theological Association of Great Britain, a former member of the third phase of work of the Anglican-Roman Catholic International Commission (ARCIC III), on which he continues as consultor, and has also served as consultor to the former Pontifical Council for Justice and Peace. In addition to three books, he has contributed numerous essays to leading journals and scholarly collections. His holds an M.Litt (Durham) and a PhD (Cambridge).
Since completing a PhD (Durham, 2018), Gregory A. Ryan has worked on research projects, teaching, and publications in the fields of Receptive Ecumenism and contemporary Catholic ecclesiology, alongside designing and delivering formation programmes for lay and ordained ministry in the North of England. He was formerly Director of Formation for the Catholic Diocese of Hallam, UK.
Paul Lakeland is the Aloysius P. Kelley S.J. Professor of Catholic Studies and founding Director of the Center for Catholic Studies at Fairfield University, Connecticut, where he has worked since 1981, with roles including chairperson of the Religious Studies Department and director of the Honors Program. In addition to his PhD from Vanderbilt University, he holds degrees in philosophy, divinity, and English. He is the author of ten books, and editor of two more, in the fields of Catholic ecclesiology, cultural theory, and religion and literature. In 2020 he received the Hellwig Award for outstanding contributions to Catholic intellectual life.
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