Books: 'Ecumenical HIV'

1

Oduyoye, Modupe. Adeolu Adegbola: His ecumenical pilgrimage. Ibadan [Nigeria]: Centre for Applied Religion and Education, 2004.

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2

Dēmētrios, Ecumenical Patriarch of Constantinople. and Pimen, Patriarch of Moscow and All Russia, 1910-, eds. Visit of His Holiness Ecumenical Patriarch Dimitrios I to the Russian Orthodox Church. [Moscow, R.S.F.S.R.?: s.n., 1987.

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3

Armenian Church. Katʻoghikosutʻiwn Hayotsʻ Metsi Tann Kilikioy, ed. A journey of faith, hope and vision: The ecumenical journey of His Holiness Aram I. Antelias, Lebanon: Ecumenical Relations Committee, Armenian Catholicosate of Cilicia, 2010.

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4

Bartholomew. Servant of the Gospel: Studies in honor of His All-Holiness Ecumenical Patriarch Bartholomew : contributions. Brookline, Mass: Holy Cross Orthodox Press, 2011.

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5

1939-, Wainwright Geoffrey, Cunningham David S. 1961-, Del Colle Ralph, and Lamadrid Lucas, eds. Ecumenical theology in worship, doctrine, and life: Essays presented to Geoffrey Wainwright on his sixtieth birthday. New York: Oxford University Press, 1999.

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6

Ecumenical Institute for Study & Dialogue (Colombo, Sri Lanka), ed. Theology beyond neutrality: Essays to honour Rev. Dr. S. Wesley Ariarajah on his 70th birthday 2nd December 2011. Colombo, Sri Lanka: Ecumenical Institute for Study and Dialogue, 2011.

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7

India), CSS (Organization :., ed. The golden beams: Suvarṇṇaraśmikaḷ : essays and tributes in honour of Rev. Dr. M.J. Joseph in commemoration of the golden jubilee of his ministerial ordination. Tiruvalla: Christava Sahitya Samithi, 2015.

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8

European Ecumenical Assembly (2nd : 1997 : Graz, Austria), ed. Opening speech of His Holiness Karekin I, Catholicos of all Armenians: Second Ecumenical European Assembly, Graz, Austria, June 23-29, 1997 = Allocution d'ouverture de Sa Sainteté Karekin I, Catholicos de tous les Arméniens : deuxième Rassemblement oecuménique européen, Graz, Autriche, du 23 au 29 Juin 1997. Outremont, Quebec, Canada: Diocese of the Armenian Church of Canada, 1997.

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9

Stephanopoulos, Nikki. Dimitrios, Ecumenical Patriarch, 269th successor to St. Andrew the Apostle: The first visit of His All Holiness to the United States of America, July 2nd to July 29th : Diocese of Chicago, July 21-24, 1990. New York: Department of Communications, Greek Orthodox Archdiocese, North and South America, 1990.

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10

Vatican Council (2nd 1962-1965 Basilica di San Pietro in Vaticano). Dogmatic constitution on the Church: Lumen gentium, solemnly promulgated by His Holiness, Pope Paul VI, on November 21, 1964. Boston: Pauline Books & Media, 1998.

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11

Demetrios, Trakatellis, Stylianopoulos Theodore G, and Chryssavgis John, eds. In the footsteps of St. Paul: An academic symposium : papers presented at the Pauline Symposium, October 10-17, 2008 under the auspices of His All Holiness Ecumenical Patriarch Bartholomew. Brookline, Mass: Holy Cross Orthodox Press, 2010.

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12

Pauline Symposium (2008 Istanbul, Turkey, etc.). In the footsteps of St. Paul: An academic symposium : papers presented at the Pauline Symposium, October 11-16, 2008 under the auspices of His All Holiness Ecumenical Patriarch Bartholomew. Brookline, Mass: Holy Cross Orthodox Press, 2011.

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13

Chartophylēs, Giannēs Diam. To chroniko tēs episkepseōs tou Oikoumenikou Patriarchou Vartholomaiou stē Nisyro: 4-6 Augoustou 2001 = Chronicles of the visit of His Holiness the Ecumenical Patriarch Bartholomew in Nisyros : August 4-6 2001. Athēnai: Hetaireia Nisyriakōn Meletōn, 2021.

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14

US GOVERNMENT. An Act to Authorize the President to Award a Gold Medal on Behalf of the Congress to Ecumenical Patriarch Bartholomew in Recognition of His Outstanding and Enduring Contributions toward Religious Understanding and Peace, and for Other Purposes. [Washington, D.C.?: U.S. G.P.O., 1997.

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15

Gate, Heavens. How and When "Heaven's Gate" (The Door to the Physical Kingdom Level Above Human) May Be Entered: An Anthology of Our Materials. Mill Spring, Usa: Wildflower Press, 1997.

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16

Kurian, Manoj. Passion and Compassion: The Ecumenical Journey with HIV. World Council of Churches, 2016.

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17

Ecumenical HIV and AIDS Initiative in Africa: Impact assessment, 2002-2009. Geneva, Switzerland: World Council of Churches, 2011.

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18

Snidle, H. HIV/AIDS Report for Cytun: Ecumenical AIDS Monitoring Group II. Social Research Unit, 1993.

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19

Africapraying: A Handbook on HIV/Aids Sensitive Sermon Guidelines And Liturgy. Consul Oecumenique, 2003.

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20

Dialogue Matters: The role of ecumenical diplomacy in the run-up to the independence of South Sudan. Nairobi: All Africa Conference of Churches, 2013.

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21

Wetmore, William H. Him We Proclaim: A Blueprint for Ecumenical Evangelism. Winepress Publishing, 2001.

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22

Bucher, Richard P. The Ecumenical Luther: The Development and Use of His Doctrinal Hermeneutic. Concordia Publishing House, 2003.

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23

The ecumenical Luther: The development and use of his doctrinal hermeneutic. St. Louis, MO: Concordia Pub. House, 2004.

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24

Rowell, Geoffrey. Anglican Theological Receptions. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.26.

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The Anglican reception of Newman was coloured for at least the fifty years following his death by the sense of loss, even betrayal, consequent upon his move to the Roman Catholic Church and his disillusionment with the Via Media ecclesiology of a ‘reformed Catholicism’ that he had advocated as an Anglican. Nevertheless there were those, such as the Anglo-Catholic Lord Halifax, who continued to find inspiration in Newman. Michael Ramsey and Pope Paul VI both responded positively to his writings, and the shift in ecumenical attitudes in Vatican II brought a renewed Anglican appreciation of him, particularly in the acceptance of the development of doctrine. Appreciation was especially shown in Anglican evaluations on the centenary of Newman’s death, though sometimes mixed with criticism.

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25

Pawl, Timothy. In Defense of Extended Conciliar Christology. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834144.001.0001.

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This book examines the logical consistency and coherence of Extended Conciliar Christology—the Christological doctrine that results from conjoining Conciliar Christology, the Christology of the first seven ecumenical councils of the Christian Church, with five additional theses. These theses are: the claim that multiple incarnations are possible; the claim that Christ descended into hell during his three days of death; the claim that Christ’s human will was free; the claim that Christ was impeccable; and the claim that Christ, via his human intellect, knew all things past, present, and future. These five theses, while not found in the first seven ecumenical councils, are common in the Christian theological tradition. For just one example, St Thomas Aquinas affirmed all five extensions. The main question asked in this book is whether these five theses, when conjoined with Conciliar Christology, imply a contradiction. This book does not undertake to defend the truth of Extended Conciliar Christology. Rather, it shows that the extant philosophical objections to Extended Conciliar Christology fail.

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26

Hans Urs von Balthasar and Protestantism: The ecumenical implications of his theological style. London: T&T Clark International, 2005.

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27

Martin, William. God’s Ambassador to the World. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190683528.003.0005.

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This chapter chronicles Billy Graham’s missions and influence around the world. Throughout his career, Graham held more than two hundred preaching missions of varied length in more than eighty countries and reached virtually every country in the world through various electronic media. In the process, he developed reputation, influence, and authority that enabled him to play a dominant role in creating a worldwide evangelical movement. This chapter describes the representative and most important evangelistic efforts on each of the continents other than North America where he proclaimed the Christian gospel in a substantial way. In addition, it gives a brief account of major international conferences that he and his BGEA associates organized, joining Christians from almost every nation into a world in ecumenical concord.

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28

(Editor), David S. Cunningham, Ralph Del Colle (Editor), and Lucas Lamadrid (Editor), eds. Ecumenical Theology in Worship, Doctrine, and Life: Essays Presented to Geoffrey Wainwright on his Sixtieth Birthday. Oxford University Press, USA, 1999.

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29

Ecumenical Theology in Worship, Doctrine, and Life: Essays Presented to Geoffrey Wainwright on His Sixtieth Birthday. Oxford University Press, Incorporated, 2000.

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30

Lamadrid, Lucas, David S. Cunningham, and Ralph Del Colle. Ecumenical Theology in Worship, Doctrine, and Life: Essays Presented to Geoffrey Wainwright on His Sixtieth Birthday. Oxford University Press, 2000.

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31

James, Aaron. Constructivism, Intuitionism, and Ecumenism. Edited by Serena Olsaretti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199645121.013.28.

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Constructivism and intuitionism are often seen as opposed methods of justification in political philosophy. An “ecumenical” view sees them as different but unopposed: each style of reasoning can yield fundamental principles, for different questions of distributive justice, and we can rightly take up different questions, with different, equally valid, theoretical objectives, in hopes of cultivating a thousand blooming flowers. This chapter develops this position with special interest in Rawls’s constructivism, his treatment of reflective equilibrium, self-evidence, and “moral geometry,” and his evolving dialogue with the intuitionist Henry Sidgwick. Rawls’s main difference from Sidgwick lies in the way he frames the question of right or justice in the first instance. This brings out both the possibility and the attractions of the ecumenist conception in political philosophy.

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32

Azaransky, Sarah. Passing Through a Similar Transition. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190262204.003.0003.

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Benjamin Mays was a groundbreaking religious intellectual whose theological perspective was shaped by world travel. His work and travel in the 1930s show how the international roots of the civil rights movement were fed by various intellectual streams including theological liberalism, a radical tradition of black God-talk, and the “Howard School,” the extraordinary collection of intellectuals at Howard University during this period. His exposure to India and his later work with the international ecumenical movement revealed to Mays connections between American racism and the experiences of imperialism and colonialism. A Christian theologian, he outlined a justice-oriented black social Christianity, interested in and responsive to social realities. He also demonstrated that comparative religious studies would be an essential tool for American Christians who wanted to use liberative lessons from other cultures and religious traditions in the U.S. context.

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33

In verbo autem tuo, Domine: Auf dein Wort hin, Herr: Festschrift für Erzbischof Hans-Josef Becker zur Vollendung seines 70. Lebensjahres = Auf dein Wort hin, Herr. Paderborn: Ferdinand Schöningh, Brill Deutschland, 2018.

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34

Visit of His Holiness Ecumenical Patriarch Dimitrios I to the Russian Orthodox Church, August 18-26 and 29-30, 1987. [Great Britain]: [s.n.], 1987.

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35

Visit of His Holiness Ecumenical Patriarch Dimitrios I to the Russian Orthodox Church, August 18-26 and 29-30, 1987. [Great Britain]: [s.n.], 1987.

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36

Moses, A. Dirk. Raphael Lemkin, Culture, and the Concept of Genocide. Edited by Donald Bloxham and A. Dirk Moses. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199232116.013.0002.

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This article describes the genocide concept of Raphael Lemkin. Genocide is a curious anomaly in the post-war regime of international humanitarian law, which is dominated by the discourse of human rights with its emphasis on individuals. It embodies the social ontology of ‘groupism’, because genocide is about the destruction of groups per se, not individuals per se. Lemkin thought that the Nazi policies were radically new, but only in the context of modern civilization. Wars of extermination have marked human society from antiquity until the religious conflagrations of early modern Europe, after which the doctrine that dominated was that war should be conducted against states rather than populations. Given that forty-nine members of his family died in the Holocaust, Lemkin's ecumenical approach to human suffering is at once astonishing and exemplary.

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37

Perkins, Harrison. Catholicity and the Covenant of Works. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197514184.001.0001.

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This book analyzes James Ussher’s doctrine of the covenant of works and argues that he composed his view by interacting with the broad Christian tradition, used it to integrate his theology, and formulated it in such a way as to support several other doctrines that are crucial within the Reformed tradition. This work highlights the ecumenical premises that undergirded the Reformed doctrine of the covenant of works, and explores how James Ussher played a major role in codifying that doctrine. It also sheds new light on how to describe the puritan movement, specifically by using the differing perspectives of the Irish and English established churches. The first half of the book considers Ussher and how he explained and developed this doctrine of a covenant between God and Adam that was based on the law, and the second half of the book examines how Ussher related the covenant of works to the doctrines of predestination, Christology, and salvation.

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38

Canaris, Michael M., ed. The Survival of Dulles. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294909.001.0001.

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This collection, marking the centenary of Avery Dulles's birth, makes an entirely distinctive contribution to contemporary theological discourse as we approach the second century of the cardinal's influence, and the twenty-first of Christian witness in the world. Moving beyond a festschrift, the volume offers both historical analyses of Dulles's contributions and applications of his insights and methodologies to current issues like immigration, exclusion, and digital culture. It includes chapters by Dulles's students, colleagues, and peers, as well as by emerging scholars who have been and continue to be indebted to his theological vision and encyclopedic fluency in the ecclesiological developments of the post-conciliar Church. Though focused more on Catholic and ecumenical affairs than interreligious ones, the volume is intentionally outward facing and strives to make clear the diverse and pluralistic contours of the cardinal's nearly unrivaled impact on the North American Church, which truly crossed ideological, denominational, and generational boundaries. While critically recognizing the limits and lacunae of his historical moment, it serves as one among a multitude of testaments to the notion that the ripples of Avery Dulles's influence continue to widen toward intellectually distant shores.

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39

Zimmermann, Jens. Dietrich Bonhoeffer's Christian Humanism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832560.001.0001.

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Based on a comprehensive reading of his entire work, in this book Jens Zimmermann presents Bonhoeffer’s theological ethos as a Christian humanism, that is, as an understanding of the gospel rooted in apostolic and patristic writers who believed God to have renewed humanity in the incarnation. The heartbeat of Bonhoeffer’s Christianity that unifies and motivates his theological writing, his preaching, and his political convictions, including his opposition to the Nazi regime, is the conviction that Christianity as participation in the new humanity established by Christ is about becoming fully human by becoming Christlike. In eight chapters, the author details Bonhoeffer’s humanistic theology following from this incarnational starting point: a Christ-centered anthropology that shows a deep kinship with patristic Christology, a hermeneutically structured theology, an ethic focused on Christ-formation, a biblical hermeneutic centered on God’s transforming presence, and a theological politics aimed at human flourishing. In offering a comprehensive reading of his theology as Christian humanism, Zimmermann not only places Bonhoeffer in the context of the patristic and greater Christian tradition but also makes apparent the relevance of Bonhoeffer’s thought for a number of contemporary concerns: hermeneutic theory, the theological interpretation of the Bible, the relation of reason to faith, the importance of natural law, and the significance of religion for secular societies. Bonhoeffer turns out to be a Christian humanist and a modern theologian who models the deeply orthodox and yet ecumenical, expansive Christianity demanded by our time.

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40

Hamdani, Hakim Sameer. Shiʿism in Kashmir. Bloomsbury Publishing Plc, 2022. http://dx.doi.org/10.5040/9780755643974.

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When Muslim rule in Kashmir ended in 1820, Sikh and later Hindu Dogra Rulers gained power, but the country was still largely influenced by Sunni religious orthodoxy. This book traces the impact of Sunni power on Shii society and how this changed during the 19th and early 20th centuries. The book identifies a distinctive Kashmiri Shii Islam established during this period. Hakim Sameer Hamdani argues that the Shii community’s religious and cultural identity was fostered through practices associated with the martyrdom of Imam Hussain and his family in Karbala, as well as other rituals of Islam, in particular, the construction and furore surrounding Marak, the historic imambara (a Shia house for mourning of the Imam) of Kashmir’s Shiis. The book examines its destruction, the ensuing Shii-Sunni riot, and the reasons for the Shii community’s internal divisions and rifts at a time when they actually saw the strong consolidation of their identity. The first study dedicated to Shia Islam in Kashmir, the book also sheds light on the emergence of the more ecumenical Muslim outlook we see in Kashmir today.

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41

Braun, Erik. Mindful but Not Religious. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190495794.003.0009.

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This chapter explores Jon Kabat-Zinn’s mindfulness meditation, above all in his writings about his Mindfulness-Based Stress Reduction (MBSR) program. It argues that Kabat-Zinn’s vision conveys a profound sense of enchantment, a deep sense of life’s value. The chapter argues that this vision reworks fundamental conceptual categories, especially those of the secular, the spiritual, and the scientific. Life’s meaning is formulated as flowing naturally from mindful observation of everyday life, especially of painful experiences. This naturalizing approach, drawing on bodily experience, the authority of science, metaphysical religious roots in American culture, and Buddhist teachings, makes mindfulness occupy many registers at once: Buddhist yet ecumenically inclusive, secular yet spiritual, scientific but revealing a larger sense of purpose. This multimodal character of mindfulness, always available through simple awareness, explains its popularity, which is helping to reshape American culture.

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42

Ruokanen, Miikka. Trinitarian Grace in Martin Luther's The Bondage of the Will. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.001.0001.

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Professor Miikka Ruokanen reveals the powerfully Trinitarian and participatory nature of Martin Luther’s conception of divine grace in his magnum opus The Bondage of the Will, largely ignored in the previous research. The study establishes a genuinely new understanding of Luther’s major treatise opening up its ecumenical potential. Luther’s debate with Erasmus signifies not only a disagreement concerning free will, but the dispute reveals two contrasting understandings of the very core idea of the Christian faith. For Erasmus, the relationship of the human being with God is based on the rationally and morally acceptable principles of fair play. For Luther, the human being is captivated by the overwhelming power of unfaith and transcendental evil, Satan; only the monergistic grace of the Triune God and the power of the Holy Spirit can liberate him/her. Ruokanen verifies the Trinitarian vision of salvation “by grace alone” as the center of Luther’s theology. This doctrine has three dimensions: (1) The conversion of the sinner and the birth of faith in Christ are effected by prevenient divine grace; justification “through faith alone,” is the sole work of God’s Spirit, comparable to creation ex nihilo. (2) Participation in the person, life, and divine properties of Christ, as well as participation in his salvific work, his cross, and resurrection, are possible solely because of the presence of the Holy Spirit in the believer. Justification means simultaneously the forensic declaration of the guilty non-guilty on the basis of the atonement by Jesus’ cross, as well as a union with Christ in the Holy Spirit. (3) Sanctification means the gradual growth of love for God and neighbor enabled by the believer’s participation in divine love in the Holy Spirit. Ruokanen’s work offers a crucial modification and advance to the world-renowned Finnish school of Luther interpretation: Luther’s classic use of Pneumatological language avoids the problems caused by using an ontological language.

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43

McDaniel, Justin Thomas. Monuments and Metabolism. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824865986.003.0002.

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This chapter looks closely at the life and work of the famous architect Kenzo Tange, especially his vision and later frustration in designing the memorial park and monument to honor the birthplace of the Buddha in Lumbini, Nepal. This site was designed to be an ecumenical park where Buddhists from all cultures could build a culture of peace and mutual respect. However, it has struggled to attract large crowds of Buddhist pilgrims and many building projects have been abandoned. It has been transformed by local often Muslim and Hindu tourists into a place of leisure. Telling the history of its development will show the importance of understanding Buddhist public and leisure culture, the problems with pan-Buddhist ecumenism, as well as provide a clear example of the local optima that architects, even famous visionary ones, have to settle with in their pursuit of building religious sites. This chapter also looks at comparative examples like the Suối Tiên monument to the Vietnamese people, which is an amusement park, Buddhist temple, zoo, and historical memorial all in one, as well as the Phutthamonthon Park in Thailand.

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44

DeMeuse, Eric J. Unity and Catholicity in Christ. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197638637.001.0001.

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Debates concerning the relationship between Tridentine Catholicism and Catholicism after Vatican II dominate theological conversation today, particularly with regard to understandings of the Church and its engagement with the world. Current historical narratives paint ecclesiology after the Council of Trent as dominated by juridical concerns, uniformity, and institutionalism. Purportedly neglected are the spiritual, diverse, and missional aspects of the Church. This book challenges such narratives by investigating the Spanish Jesuit Francisco Suárez’s theology of ecclesial unity and catholicity. The author shows how Suárez wrestles with the new demands of his time and anticipates later ecumenical developments in twentieth-century Catholic ecclesiology. Early modern expansion prompted theologians after Trent to reckon with the ecclesial status of baptized Protestants, the Greek Orthodox, and nonbelievers in the New World. It further prompted reflection on the universality, or catholicity, of the Church, and how the Church’s mission to the nations serves her greater unity in Christ. Throughout this exposition, the author reveals Suárez’s vision of the Church to be deeply spiritual, diverse, and missional—not at the expense of the institutional, but as its necessary and life-giving source. This book further explores not only Suárez’s speculative ecclesiology, but how the unity and catholicity of the body of Christ is lived out in the worship and works of the faithful, and, most notably, in the charism of his own religious order, the Society of Jesus. Suárez thus shows his readers what the spiritual dynamic between Christic unity and missional catholicity should look like in the Church.

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45

Kieser, Ty. Theandric and Triune: John Owen and Christological Agency. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9780567713728.

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Describing Jesus as an “agent” of divine actions, or as one who possesses human “agency,” is commonplace in christological discussions. Yet these discussions often wade in a shallow understanding of the terms’ meanings and the theological implications of such claims. For example, while many theologians who are committed to the definition of Chalcedon consider Jesus one agent, we might ask if this implies that the triune God comprises “three agents?” Or, if Christ possesses “singular agency,” how are his divinity and humanity operative in his actions? In response, this work draws from the theology of John Owen and advancements in philosophy of action in order to offer an account of divine and human agency in christological action from within the Reformed tradition. It provides clarity to the christological and trinitarian uses of the language of “agent/agency” in Christ and attends to the theological (esp. trinitarian) entailments therein. While at first glance there may appear to be internal inconsistencies with accounts that subscribe to classical trinitarianism and Reformed Christological agency, this book argues that Owen helps us recover an understanding of christological agency that is internally coherent and theologically prudent. As such the Reformed tradition can articulate Christological “agency” in a way that is coherent with the testimony of Scripture, the ecumenical councils, and classical trinitarianism while contributing to contemporary theological discussions. The case not only provides terminological clarity and theological coherence, but also inclines Christians to appreciate the trinitarian love of God in Christ’s action and the human sympathy of Christ for his people.

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46

Helleman, Adrian Arnold. John Calvin on papal primacy: His critique of the primacy of the Bishop of Rome in the light of the pre-reformation tradition and the contemporary ecumenical dialogues. 1992.

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47

John Calvin on Papal primacy: His critique of the primacy of the Bishop of Rome in the light of the Pre-Reformation tradition and the contemporary ecumenical movement. Ottawa: National Library of Canada, 1993.

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48

Helleman, Adrian Arnold. John Calvin on Papal primacy: His critique of the primacy of the Bishop of Rome in the light of the Pre-Reformation tradition and the contemporary ecumenical movement. Toronto, Ont, 1992.

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Books on the topic 'Ecumenical HIV'

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