Papers by Andre Joos
Documents ecclésiaux sur les communications, 1986
CHURCH LEADERSHIP AND MINISTRY FACING THE UPCOMING COMMUNICATION ERA
Documents ecclésiaux sur l... more CHURCH LEADERSHIP AND MINISTRY FACING THE UPCOMING COMMUNICATION ERA
Documents ecclésiaux sur les communications
Mgr André Joos (Commission pontificale pour les communications sociales)
(private Vatican address, Residenza – 24 via Mariano d’Amelio – 00165 Roma, Italia)
Publié par «SEMINARIUM» (Vatican review for catholic education towards ministry / Instrumenta communicationis socialis in formatione sacerdotali), NOVA SERIES, ANNO XXVI, N. 4, OCTOBRI-DECEMBRI 1986, pp. 829-900.
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Teologie in dialogo oggi - volume II - parte IV, 2019
ABSTRACT A. JOOS (edizione 2019) (TICCP4FA) VOLUME II - This section on diachronics (Theologies i... more ABSTRACT A. JOOS (edizione 2019) (TICCP4FA) VOLUME II - This section on diachronics (Theologies in dialogue today, part IV) in the dialogical research of the XX-XXI century is dedicated to the ‘Theology of History’ with W. Pannenberg (files TICCP4FA, TICCP4FB, TICCP4FC). In this section 'A' and as for each volume/part/section, the general introduction tries to situate the various typical orientations of our time confronted with the “Theology of History” (this file TICCPAFA). The introduction starts from the question of 'history' today, examines the profile of the inspirer of this specific trend, the sources of its theological key and the comparative situation of this orientation among the Theologies of the XX-XXI century. Chapter I is focusing on the pannenberghian specific convergence through historiocentrism (la specifica convergenza pannenberghiana dello storiocentrismo); follows chapter II: from the promises of history towards a panenberghian theology of God’s mystery? (dalle promesse della storia verso una teologia pannenberghiana del mistero di Dio?) (to come - file TICCP4FB); finally chapter III – from the historical convergencies looking at the mystery of God in the whole creation (dalla convergenza sulla storia agli interrogativi sul mistero di Dio con tutto il creato) (to come – file TICCP4FC).
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Atti del convegno “conciliarità e autorità nella Chiesa”, «Nicolaus» 1991, nº 1-2, pp. 183-275., 1991
CONCILIARITY AND AUTHORITY IN THE CHURCH (with a dialogical insight on Church 'togetherness' in R... more CONCILIARITY AND AUTHORITY IN THE CHURCH (with a dialogical insight on Church 'togetherness' in Russian orthodox ecumenical theology of 'sobornost' as input for further research) La conciliarità o «l'insiemità conciliabile» nella teologia della «Sobornost'» ortodossa russa recente in: Atti del convegno "conciliarità e autorità nella Chiesa",
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S. Antonio editions, 2020
Considering the reference to God in the communication intent
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LA PRIORITÀ ECUMENICA CHE IMPREGNA / IMPEGNA IL QUOTIDIANO: RIFLESSIONI ALLA LUCE DELLE LETTURE LITURGICHE, 2008
Confronting ecumenism and the priorities of everyday life.
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TEOLOGIES IN DIALOGUE, VOLUME II, PART IV, 2019
ABSTRACT A. JOOS (edizione 2019) (TICCP4FA) VOLUME II - This section on diachronics (Theologies i... more ABSTRACT A. JOOS (edizione 2019) (TICCP4FA) VOLUME II - This section on diachronics (Theologies in dialogue today, part IV) in the dialogical research of the XX-XXI century is dedicated to the ‘Theology of History’ with W. Pannenberg (files TICCP4FA, TICCP4FB, TICCP4FC). In this section 'A' and as for each volume/part/section, the general introduction tries to situate the various typical orientations of our time confronted with the “Theology of History” (this file TICCPAFA). The introduction starts from the question of 'history' today, examines the profile of the inspirer of this specific trend, the sources of its theological key and the comparative situation of this orientation among the Theologies of the XX-XXI century. Chapter I is focusing on the pannenberghian specific convergence through historiocentrism (la specifica convergenza pannenberghiana dello storiocentrismo); follows chapter II: from the promises of history towards a panenberghian theology of God’s mystery? (dalle promesse della storia verso una teologia pannenberghiana del mistero di Dio?) (to come - file TICCP4FB); finally chapter III – from the historical convergencies looking at the mystery of God in the whole creation (dalla convergenza sulla storia agli interrogativi sul mistero di Dio con tutto il creato) (to come – file TICCP4FC).
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webalice.it
Page 1. 1 A. JOOS (SAOTROO1) 1 THE SOBORNOSTIC APPROACH OF ORTHODOX THEOLOGY: ITS ROOTS AND ITS O... more Page 1. 1 A. JOOS (SAOTROO1) 1 THE SOBORNOSTIC APPROACH OF ORTHODOX THEOLOGY: ITS ROOTS AND ITS OUTCOME OVER AGAINST THE GLOBAL ILLUSIONS OF SOCIETIES IN RECENT HISTORY INTRODUCTION ...
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Nicolaus 25, S. 25-108, 1998
Theological criteria for the ecumenical intent
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Nuntium, 2006
Información del artículo La cumbre mundial de Túnez: ¿nuevos escenarios para la comunicación?
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L’ICONA DELLA FILOXENIA DI A. RUBLËV – ICONA DELLA SS TRINITÀ
ABSTRACT
One of the best known ... more L’ICONA DELLA FILOXENIA DI A. RUBLËV – ICONA DELLA SS TRINITÀ
ABSTRACT
One of the best known russian Icons is A. Rublëv’s “Holy Trinity”, or the Holy Icon of Philoxenia as ‘love and hospitality to the foreigners’. The icon presents the mystery of God as visit of three angels-pilgrims (in one) at the desert meeting with Abraham at Mambré. The otherness of God is primarily that He is not what He would be supposed to be for our human understanding. But a first reference appears: God is primarily “togetherness” of the three pilgrim-angels in one, not an expression of ‘unitheism’ apart from all and above all. This is not a ‘humanization’ of the mystery but God’s ‘tenderness’ (umilenie) towards humanity (H. Virgin of Vladimir). The ‘visiting God’ is totally ‘unarmed’ and spoiled from any ‘sign of higher dignity’ (or ‘pantocratic’ victory) The historical antinomy is the context of russian experience at the times of Serghiej of Radonež. The symbols of a triangle, a cross, a circle can be discerned and the ‘faces’ could ne seen a more ‘manly’ or more ‘womanly’ appearances. The discontinuity of ‘paradox’ is playing with the strictness of conceptual understanding towards a narrative of simplicity in a landscape of nonresistance as remedy against violence. The ‘flying pilgrims’ are invited to have some halt at Abraham’s tend (the elected people) and to sit down -bowing slightly- in a hesychast meditation moment: all is bowing in the icon (the desert, the tree, the pilgrims). The visiting angels seems to travel casually as pilgrims in the desert, recalling the ‘poor pilgrim’ of Dostoevskij in presence of the “Great Inquisitor”… but are ‘togetherly expressing God’s truth’. The hospitality table is God’s table or the table of Holy Wisdom as participation. The first angel (left) is not so clearly bowing but rising with the head looking at the two others with a sign of reverence in equality blessing them: the Father (without any sign of ‘fatherhood’, age, beard, and so on…). He is leading the group in this visiting ‘kenosis’ without staying at the ‘top’. Behind this angel there is the ‘house of the Father’ with open door and window, open to any hospitality as the house of Wisdom. The second angel is generally described ‘at the center’ but is in fact ‘in the background’ of the inverted perspective and is facing a ‘fourth’ invited person at the table, in order to complete the hospitality in ‘filokalia’ or ‘dobrotolubje’. The Son in the background means decentralizing God’s life (trinitarian anti-heroism). There is no Christ-victim and also no Christ-Judge. The Spirit (at the right side) recalls the sitting Mother of God and is not ‘blessing’ with the hand but acting to put everything to completion, through a gesture of ‘epiklesis’ involving the tree and the desert hill. Central at the inverted prospective, the chalice of participation is the full reference of God’s togetherness for all…
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«Ecclesia Mater», n° 2, maggio-agosto 2019, anno LVII, 2019
A. JOOS - DICRIRIS / DALL'ICONA DEL CRISTO RISORTO MEDITAZIONE SUL 'RISVEGLIO' DELLA PERSONA UMAN... more A. JOOS - DICRIRIS / DALL'ICONA DEL CRISTO RISORTO MEDITAZIONE SUL 'RISVEGLIO' DELLA PERSONA UMANA E DEL CREATO
Tema: La fede della Chiesa: "Credo la risurrezione della carne"
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Rassegna di teologia, 1988
This paper was initially published in «Rassegna di teologia», 1988, nº 6, pp. 539-557, with the t... more This paper was initially published in «Rassegna di teologia», 1988, nº 6, pp. 539-557, with the title Il Cristo di Dostoevskij e l'esperienza cristiana russa as opening summary of a broader study on Dostoevskij: Dio diversamente: la narrativa teologica di F. Dostoevskij alla riscoperta del Padre, di Cristo, dello Spirito, nella terna di 'Delitto e castigo', 'l'Idiota', 'I fratelli Karamazov'. This work, in four volumes, has still to be completed. Four narrative keys indicate the main characteristics of the nonconventional Christ-profile, corresponding to four vital crossroads of the christian experience in russian history. Dostoevskij undoes the stereotypes of the Christ figure which seem most used in overall christian theology: Christ the hero, Christ
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Rassegna di teologia, 1988
This paper was initially published in «Rassegna di teologia», 1988, nº 6, pp. 539-557, with the t... more This paper was initially published in «Rassegna di teologia», 1988, nº 6, pp. 539-557, with the title Il Cristo di Dostoevskij e l'esperienza cristiana russa as opening summary of a broader study on Dostoevskij: Dio diversamente: la narrativa teologica di F. Dostoevskij alla riscoperta del Padre, di Cristo, dello Spirito, nella terna di 'Delitto e castigo', 'l'Idiota', 'I fratelli Karamazov'. This work, in four volumes, has still to be completed. Four narrative keys indicate the main characteristics of the nonconventional Christ-profile, corresponding to four vital crossroads of the christian experience in russian history. Dostoevskij undoes the stereotypes of the Christ figure which seem most used in overall christian theology: Christ the hero, Christ
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BOOKS - PARTS - SECTIONS by Andre Joos
ANTROPOLOGIA CRISTIANA, 2001
This text has been published in the volume: Bruno Moriconi (ed.) "ANTROPOLOGIA CRISTIANA, bibbia,... more This text has been published in the volume: Bruno Moriconi (ed.) "ANTROPOLOGIA CRISTIANA, bibbia, teologia, cultura", pp. 63-108, 2001, Città Nuova Editrice, Roma 2001.
The study is proposing a key of understanding to the theological journey of the XX century, in five main sections on "God and Mankind", "Christ and the Universe", "Church and society", "christian diachronics in the XX century" and "synchronics of the XX century" (all the chapters are classified as files in Academia.edu). The five sections are distributed in three 'blocks': 1° rediscovering or verifying, 2° convergencies in theology, 3° safegarding or riprospecting. A paper edition can be envisaged.
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Papers by Andre Joos
Documents ecclésiaux sur les communications
Mgr André Joos (Commission pontificale pour les communications sociales)
(private Vatican address, Residenza – 24 via Mariano d’Amelio – 00165 Roma, Italia)
Publié par «SEMINARIUM» (Vatican review for catholic education towards ministry / Instrumenta communicationis socialis in formatione sacerdotali), NOVA SERIES, ANNO XXVI, N. 4, OCTOBRI-DECEMBRI 1986, pp. 829-900.
ABSTRACT
One of the best known russian Icons is A. Rublëv’s “Holy Trinity”, or the Holy Icon of Philoxenia as ‘love and hospitality to the foreigners’. The icon presents the mystery of God as visit of three angels-pilgrims (in one) at the desert meeting with Abraham at Mambré. The otherness of God is primarily that He is not what He would be supposed to be for our human understanding. But a first reference appears: God is primarily “togetherness” of the three pilgrim-angels in one, not an expression of ‘unitheism’ apart from all and above all. This is not a ‘humanization’ of the mystery but God’s ‘tenderness’ (umilenie) towards humanity (H. Virgin of Vladimir). The ‘visiting God’ is totally ‘unarmed’ and spoiled from any ‘sign of higher dignity’ (or ‘pantocratic’ victory) The historical antinomy is the context of russian experience at the times of Serghiej of Radonež. The symbols of a triangle, a cross, a circle can be discerned and the ‘faces’ could ne seen a more ‘manly’ or more ‘womanly’ appearances. The discontinuity of ‘paradox’ is playing with the strictness of conceptual understanding towards a narrative of simplicity in a landscape of nonresistance as remedy against violence. The ‘flying pilgrims’ are invited to have some halt at Abraham’s tend (the elected people) and to sit down -bowing slightly- in a hesychast meditation moment: all is bowing in the icon (the desert, the tree, the pilgrims). The visiting angels seems to travel casually as pilgrims in the desert, recalling the ‘poor pilgrim’ of Dostoevskij in presence of the “Great Inquisitor”… but are ‘togetherly expressing God’s truth’. The hospitality table is God’s table or the table of Holy Wisdom as participation. The first angel (left) is not so clearly bowing but rising with the head looking at the two others with a sign of reverence in equality blessing them: the Father (without any sign of ‘fatherhood’, age, beard, and so on…). He is leading the group in this visiting ‘kenosis’ without staying at the ‘top’. Behind this angel there is the ‘house of the Father’ with open door and window, open to any hospitality as the house of Wisdom. The second angel is generally described ‘at the center’ but is in fact ‘in the background’ of the inverted perspective and is facing a ‘fourth’ invited person at the table, in order to complete the hospitality in ‘filokalia’ or ‘dobrotolubje’. The Son in the background means decentralizing God’s life (trinitarian anti-heroism). There is no Christ-victim and also no Christ-Judge. The Spirit (at the right side) recalls the sitting Mother of God and is not ‘blessing’ with the hand but acting to put everything to completion, through a gesture of ‘epiklesis’ involving the tree and the desert hill. Central at the inverted prospective, the chalice of participation is the full reference of God’s togetherness for all…
Tema: La fede della Chiesa: "Credo la risurrezione della carne"
BOOKS - PARTS - SECTIONS by Andre Joos
The study is proposing a key of understanding to the theological journey of the XX century, in five main sections on "God and Mankind", "Christ and the Universe", "Church and society", "christian diachronics in the XX century" and "synchronics of the XX century" (all the chapters are classified as files in Academia.edu). The five sections are distributed in three 'blocks': 1° rediscovering or verifying, 2° convergencies in theology, 3° safegarding or riprospecting. A paper edition can be envisaged.
Documents ecclésiaux sur les communications
Mgr André Joos (Commission pontificale pour les communications sociales)
(private Vatican address, Residenza – 24 via Mariano d’Amelio – 00165 Roma, Italia)
Publié par «SEMINARIUM» (Vatican review for catholic education towards ministry / Instrumenta communicationis socialis in formatione sacerdotali), NOVA SERIES, ANNO XXVI, N. 4, OCTOBRI-DECEMBRI 1986, pp. 829-900.
ABSTRACT
One of the best known russian Icons is A. Rublëv’s “Holy Trinity”, or the Holy Icon of Philoxenia as ‘love and hospitality to the foreigners’. The icon presents the mystery of God as visit of three angels-pilgrims (in one) at the desert meeting with Abraham at Mambré. The otherness of God is primarily that He is not what He would be supposed to be for our human understanding. But a first reference appears: God is primarily “togetherness” of the three pilgrim-angels in one, not an expression of ‘unitheism’ apart from all and above all. This is not a ‘humanization’ of the mystery but God’s ‘tenderness’ (umilenie) towards humanity (H. Virgin of Vladimir). The ‘visiting God’ is totally ‘unarmed’ and spoiled from any ‘sign of higher dignity’ (or ‘pantocratic’ victory) The historical antinomy is the context of russian experience at the times of Serghiej of Radonež. The symbols of a triangle, a cross, a circle can be discerned and the ‘faces’ could ne seen a more ‘manly’ or more ‘womanly’ appearances. The discontinuity of ‘paradox’ is playing with the strictness of conceptual understanding towards a narrative of simplicity in a landscape of nonresistance as remedy against violence. The ‘flying pilgrims’ are invited to have some halt at Abraham’s tend (the elected people) and to sit down -bowing slightly- in a hesychast meditation moment: all is bowing in the icon (the desert, the tree, the pilgrims). The visiting angels seems to travel casually as pilgrims in the desert, recalling the ‘poor pilgrim’ of Dostoevskij in presence of the “Great Inquisitor”… but are ‘togetherly expressing God’s truth’. The hospitality table is God’s table or the table of Holy Wisdom as participation. The first angel (left) is not so clearly bowing but rising with the head looking at the two others with a sign of reverence in equality blessing them: the Father (without any sign of ‘fatherhood’, age, beard, and so on…). He is leading the group in this visiting ‘kenosis’ without staying at the ‘top’. Behind this angel there is the ‘house of the Father’ with open door and window, open to any hospitality as the house of Wisdom. The second angel is generally described ‘at the center’ but is in fact ‘in the background’ of the inverted perspective and is facing a ‘fourth’ invited person at the table, in order to complete the hospitality in ‘filokalia’ or ‘dobrotolubje’. The Son in the background means decentralizing God’s life (trinitarian anti-heroism). There is no Christ-victim and also no Christ-Judge. The Spirit (at the right side) recalls the sitting Mother of God and is not ‘blessing’ with the hand but acting to put everything to completion, through a gesture of ‘epiklesis’ involving the tree and the desert hill. Central at the inverted prospective, the chalice of participation is the full reference of God’s togetherness for all…
Tema: La fede della Chiesa: "Credo la risurrezione della carne"
The study is proposing a key of understanding to the theological journey of the XX century, in five main sections on "God and Mankind", "Christ and the Universe", "Church and society", "christian diachronics in the XX century" and "synchronics of the XX century" (all the chapters are classified as files in Academia.edu). The five sections are distributed in three 'blocks': 1° rediscovering or verifying, 2° convergencies in theology, 3° safegarding or riprospecting. A paper edition can be envisaged.
PARTE V - NELLA SINCRONIA TEOLOGICA CRISTIANA OGGI: INCIDERE O PENETRARE
ABSTRACT
This section of the fifth plateform of the theological panoramic overview or the dialogical “synchronics” (Theologies in dialogue today, part V of volume 1 of this monography) in the turnover research of the XX-XXI century is the last level of this monography: “involvement or penetration, dialogical synchronics”. This part V (after part IV on the diachronics of the christian journey along these two centuries) includes a ‘section A’ dedicated to the rediscovery of the specific actuality and radicality of the christian engagement today in dialogue with the priority of long term penetration in the intercultural world (with P. Tillich and the neo-cultural intent). This section A examines (Introduction – file R-VP5SA1) the present state of christian credibility focusing the ‘Theology of liberation’ as rediscovery of todays ‘synchrony’ or actual engagement in theological dialogics, confronting the different christian insights of the XX-XXI century. Trying to overcome (chapter I – file R-VP5SA2) conventional or formalistic ecclesial membership from all the narrownesses of the Church as institutional organization and looking for new imagination born as ‘utopia’. These dynamics of full mutual sharing (chapter II – file R-VP5SA2) are assuming ‘praxis’ as turning point towards further christian and interreligious steps, following the path of relationality: urgent ‘way out’ along history and his conflicts. Born in its specific local latino-american field liberation theology becomes a challenge for each without claiming general superiority but acting from concrete urgencies through ‘praxis’ and political operativity in parity. Immediate involvement is de-banalized and is de-neutralized. Historical concreteness in synchrony means political co-action learning from experiences in society (including Marxist and broader challenges). A path is traced from political theology to liberation (in 1°), the radical involvement follows its way till the revolution (in 2°), the open question remains: which historical challenge? (in 3°).
This section A examines (Introduction – file R-VP5SA1) the present state of christian credibility focusing the ‘Theology of liberation’ as rediscovery of todays ‘synchrony’ or actual engagement in theological dialogics, confronting the different christian insights of the XX-XXI century. Trying to overcome (chapter I – file R-VP5SA2) conventional or formalistic ecclesial membership from all the narrownesses of the Church as institutional organization and looking for new imagination born as ‘utopia’. These dynamics of full mutual sharing (chapter II – file R-VP5SA2) are assuming ‘praxis’ as turning point towards further christian and interreligious steps, following the path of relationality: urgent ‘way out’ along history and his conflicts. Born in its specific local latino-american field liberation theology becomes a challenge for each without claiming general superiority but acting from concrete urgencies through ‘praxis’ and political operativity in parity. Immediate involvement is de-banalized and is de-neutralized. Historical concreteness in synchrony means political co-action learning from experiences in society (including Marxist and broader challenges). Liberation in its fullness (chapter III – file R-VP5SA3) needs interiorization with its living spirituality, open to imagination in human language and tracing the way towards discernment, moving along the paths of ‘utopia’. A critical examination of the cultural establishments and structuration will help to prepare the human awareness looking at the “reign of God” in living dialogue with neo-cultural theologies (section B) and each human inquiry and intent. The long term challenge is to foster a full creative anthropology in further christian research.
VOLUME I – THEOLOGIES TODAY: THE REDISCOVERY OF THE CHRISTIAN PROSPECT OR THE VERIFICATION OF THE THEOLOGICAL CREDIBILITY OF A SPECIFIC CHRISTIAN APPROACH
This section of the fifth plateform of the theological panoramic overview or the dialogical “synchronics” (Theologies in dialogue today, part III of volume 1 of this monography) in the turnover research of the XX-XXI century is the last level of this monography: “involvement or penetration, dialogical synchronics”. This part V (after part IV on the diachronics of the christian journey along these two centuries) includes a ‘section A’ dedicated to the rediscovery of the specific actuality and radicality of the christian engagement today in dialogue with the priority of long term penetration in the intercultural world (with P. Tillich and the neo-cultural intent). Emblematic for this synchronic approach today is “the heart of christian authenticity as rediscovery of the Church mystery” (file R-VP5SA1, -2, -3). The ‘section B’ of this plateform looks at the verification through the “neo-cultural Theology of intercultural penetration” (cfr infra). This monography is divided in three volumes: 1° vol. - dialogue between the trends of theological rediscovery and trends of theological verification, 2° vol. - dialogical trends of theological convergencies, 3° vol. - trends of theological safeguard in front of trends reshaping theological thought. A common schematization is adopted for each of the three volumes which aims at contextualizing the specific contribution of each part of the dialogical field: the five platforms are - 1° fundamentals of theology (God and mankind – part I), 2° essentials of christology (Christ and the universe – part II), 3° features of ecclesiology (Church and society – part III), 4° currents in the christian diachronics (the beginnings and the end – part IV), 5° synchronics (present christian dynamics) of the last theological research (christian credibility today and cultural standards – part V).
This section A examines (Introduction – file R-VP5SA1) the present state of christian credibility focusing the ‘Theology of liberation’ as rediscovery of todays ‘synchrony’ or actual engagement in theological dialogics, confronting the different christian insights of the XX-XXI century. Trying to overcome (chapter I – file R-VP5SA2) conventional or formalistic ecclesial membership from all the narrownesses of the Church as institutional organization and looking for new imagination born as ‘utopia’. These dynamics of full mutual sharing (chapter II – file R-VP5SA2) are assuming ‘praxis’ as turning point towards further christian and interreligious steps, following the path of relationality: urgent ‘way out’ along history and his conflicts. Born in its specific local latino-american field liberation theology becomes a challenge for each without claiming general superiority but acting from concrete urgencies through ‘praxis’ and political operativity in parity. Immediate involvement is de-banalized and is de-neutralized. Historical concreteness in synchrony means political co-action learning from experiences in society (including Marxist and broader challenges). Liberation in its fullness (chapter III – file R-VP5SA3) needs interiorization with its living spirituality, open to imagination in human language and tracing the way towards discernment, moving along the paths of ‘utopia’. A critical examination of the cultural establishments and structuration will help to prepare the human awareness looking at the “reign of God” in living dialogue with neo-cultural theologies (section B) and each human inquiry and intent. The long term challenge is to foster a full creative anthropology in further christian research.
A. JOOS (edizione 2019) (R-VP3SA0)
https://onedrive.live.com/?cid=d8e270bd26f93ee9 (download file TICCP3FA.pdf) in
https://andrejoos.academia.edu/ (download file TICCP3FA.pdf) ========================
THEOLOGIES IN DIALOGUE TODAY, PANORAMICAL PROSPECT OF THE DIALOGICAL TRENDS, A READING OF THE CONFRONTATIONS AND CONVERGENZIES ALONG THE XX-XXI CENTURY
VOLUME I – THEOLOGIES TODAY: THE REDISCOVERY OF THE CHRISTIAN PROSPECT OR THE VERIFICATION OF THE THEOLOGICAL CREDIBILITY OF A SPECIFIC CHRISTIAN APPROACH
This section on the ecclesiological plateform (Theologies in dialogue today, part III of volume 1 of this monography) in the dialogical research of the XX-XXI century as a third dialogical level: “Church and society, the ecclesiological plateform” (after the 2° level on “Christ and the universe” -2° volume- and the 1° level on “God and mankind” -1° volume- cfr supra). This part includes a ‘section A’ dedicated to the rediscovery of the Church’s life and mystery. Emblematic for this ecclesiological approach today is “the heart of mankind: the «sobornost’» or ecclesial togetherness in Bulgakov’s rediscovery of the Church mystery” (file R-VP3SA0). The ‘section B’ of this plateform looks at the verification through the “Theology of secularization” with D. Bonhoeffer (cfr infra). Church and society are considered in their interconnection. The Sophianic background of section A links the ecclesial with the broader human dynamics of thought (further to be considered in volume II, part V). This monography is divided in three volumes: 1° vol. - dialogue between the trends of theological rediscovery and trends of theological verification, 2° vol. - dialogical trends of theological convergencies, 3° vol. - trends of theological safeguard in front of trends reshaping theological thought. A common schematization is adopted for each of the three volumes which aims at contextualizing the specific contribution of each part of the dialogical field: the five platforms are - 1° fundamentals of theology (God and mankind – part I), 2° essentials of christology (Christ and the universe – part II), 3° features of ecclesiology (Church and society – part III), 4° currents in the christian diachronics (the beginnings and the end – part IV), 5° synchronics of the last theological research (christian credibility today and cultural standards – part V).
The Church as «sobornost’», ‘togetherness’, conciliarity and conciliation, ‘commonality’, ‘insiemità’, ‘sinodalità’, means ‘open ecclesiology’ in recent dialogics towards ecumenical inter-ecclesiology beyond any ecclesiocentrism and hierarchical maximalism. The free wisdom approach introduces to a pluralistic interreligious understanding beyond the strict christocentrism, looking at eschatological perspectives overcoming apocalytpticism towards a deeper theological intent. The key reference is trinitarian in its ‘togetherness’ more than ‘synodalism’, beyond ecclesiastical ‘collegiality’. First of all, the narrownesses of the Church as institutional organization are left aside in a view of convergence beyond ‘east’ and ‘west’, in sobornostic ‘freedom’, ‘equality’, ‘fraternity’, beyond social structurations and beyond catholicity as a ‘system’. Sobornostic (re)conciliation aims at full unanimity in the Spirit given through God-manly Wisdom manifested as relational ‘symphonicity’ towards an open ‘conciliation’ of the whole creation risen from eucharistic ethics. The dynamics of sobornostic togetherness is one of ‘kenosis’ as depossessing oneself through ‘uničiženie’, to full mutual sharing. This has been the prospective initiating with the ecumenical turning point towards further ecclesial steps, following the personological path of relationality in open eucharistic catholicity and free conciliarity as total ‘we’ in Wisdom: third ‘way out’ for humanity.
One of the best known russian Icons is A. Rublëv’s “Holy Trinity”, or the Holy Icon of Philoxenia as ‘love and hospitality to the foreigners’. The icon presents the mystery of God as visit of three angels-pilgrims (in one) at the desert meeting with Abraham at Mambré. The otherness of God is primarily that He is not what He would be supposed to be for our human understanding. But a first reference appears: God is primarily “togetherness” of the three pilgrim-angels in one, not an expression of ‘unitheism’ apart from all and above all. This is not a ‘humanization’ of the mystery but God’s ‘tenderness’ (umilenie) towards humanity (H. Virgin of Vladimir). The ‘visiting God’ is totally ‘unarmed’ and spoiled from any ‘sign of higher dignity’ (or ‘pantocratic’ victory) The historical antinomy is the context of russian experience at the times of Serghiej of Radonež. The symbols of a triangle, a cross, a circle can be discerned and the ‘faces’ could ne seen a more ‘manly’ or more ‘womanly’ appearances. The discontinuity of ‘paradox’ is playing with the strictness of conceptual understanding towards a narrative of simplicity in a landscape of nonresistance as remedy against violence. The ‘flying pilgrims’ are invited to have some halt at Abraham’s tend (the elected people) and to sit down -bowing slightly- in a hesychast meditation moment: all is bowing in the icon (the desert, the tree, the pilgrims). The visiting angels seems to travel casually as pilgrims in the desert, recalling the ‘poor pilgrim’ of Dostoevskij in presence of the “Great Inquisitor”… but are ‘togetherly expressing God’s truth’. The hospitality table is God’s table or the table of Holy Wisdom as participation. The first angel (left) is not so clearly bowing but rising with the head looking at the two others with a sign of reverence in equality blessing them: the Father (without any sign of ‘fatherhood’, age, beard, and so on…). He is leading the group in this visiting ‘kenosis’ without staying at the ‘top’. Behind this angel there is the ‘house of the Father’ with open door and window, open to any hospitality as the house of Wisdom. The second angel is generally described ‘at the center’ but is in fact ‘in the background’ of the inverted perspective and is facing a ‘fourth’ invited person at the table, in order to complete the hospitality in ‘filokalia’ or ‘dobrotolubje’. The Son in the background means decentralizing God’s life (trinitarian anti-heroism). There is no Christ-victim and also no Christ-Judge. The Spirit (at the right side) recalls the sitting Mother of God and is not ‘blessing’ with the hand but acting to put everything to completion, through a gesture of ‘epiklesis’ involving the tree and the desert hill. Central at the inverted prospective, the chalice of participation is the full reference of God’s togetherness for all…
E-MONOGRAFIA - E-MONOGRAPHY - E-MONOGRAPHIE
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Edizione iniziale cartacea - edizioni L.I.E.F. - Vicenza 1982 - 703 pp.
TEOLOGIE OGGI,
PANORAMICA DELLE CORRENTI A DIALOGO.
CHIAVE DI LETTURA DEI CONFRONTI E CONVERGENZE NEL XX-XXI SECOLO
THEOLOGIES TODAY, PANORAMICAL VIEW OF THE MAIN CURRENTS IN DIALOGUE, READING GUIDE OF THEIR CONFRONTATIONS AND CONVERGENCIES DURING THE XX – XXI CENTURY
THEOLOGIES AUJOURD'HUI, CADRE PANORAMIQUE DES PRINCIPAUX COURANTS EN DIALOGUE, CLE DE LECTURE DES CONFRONTATIONS ET CONVERGENCES AU COURS DU XX - XXI SIECLE
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TEOLOGIE OGGI,
PANORAMICA DELLE CORRENTI A DIALOGO.
CHIAVE DI LETTURA DEI CONFRONTI E CONVERGENZE NEL XX-XXI SECOLO
THEOLOGIES TODAY, PANORAMICAL VIEW OF THE MAIN CURRENTS IN DIALOGUE, READING GUIDE OF THEIR CONFRONTATIONS AND CONVERGENCIES DURING THE XX – XXI CENTURY
THEOLOGIES AUJOURD'HUI, CADRE PANORAMIQUE DES PRINCIPAUX COURANTS EN DIALOGUE, CLE DE LECTURE DES CONFRONTATIONS ET CONVERGENCES AU COURS DU XX - XXI SIECLE
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Panoramical View of the Theological Currents in Dialogue Today
Riassunto panoramico delle correnti teologiche in dialogo oggi
Schéma général des courants théologiques en dialogue aujourd'hui
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TEOLOGIE DEL XX-XXI SECOLO
◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎
VOLUME I
TRA RIAFFERMAZIONE CRISTIANA E VERIFICA DELLA FEDE
LA RISCOPERTA CRISTIANA°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°° LA VERIFICA CRISTIANA
L’ORIGINALITÀ CRISTIANA-------------------------------------------- █-------------------------------------------------------- LA SCOMMESSA CRISTIANA
QUALE DIO?------------------------------------------QUALE UMANITÀ?
Teologia della Parola •••••••••••••••••••••••••••••••••••••••••••••••••••• Teologia della morte di Dio
(K. Barth)________________________________________________ (teologi radicali)
QUALE RELAZIONALITÀ TRA DIO E UMANITÀ?
QUALE CRISTO?-------------------------------------------------QUALE UNIVERSO?
Teologia esistenziale ••••••••••••••••••••••••••••••••••••••• Teologia della pan-cristificazione
(R. Bultmann)_______________________________________ (P. Teilhard de Chardin)
QUALE MEDIAZIONE TRA CRISTO E L’UNIVERSO?
QUALE CHIESA?-------------------------------------------------QUALE SOCIETÀ?
Ecclesiologia di conciliarità ••••••••••••••••••••••••••••••••••••••• Teologia della secolarizzazione
(S. Bulgakov)______________________________________________ (D. Bonhoeffer)
QUALE COMPRESENZA TRA CHIESA E COMUNITÀ SOCIALE?
QUALE PERCORSO ORIGINARIO NEL PRIMO SEGNO ESPRESSIVO?----------------------------------QUALE ESITO FINALE NELL’ULTIMO COMPIMENTO?
Ecclesiologia eucaristica ••••••••••••••••••••••••••••••••••••••• Teologia della speranza
(N. Afanas’ev)_____________________________________________ (Moltmann)
QUALE PROGETTO DELLA CHIESA NELLA STORIA?
QUALE PRESENZA VISSUTA NELL’IMPEGNO CONCRETISSIMO?---------------------------------QUALE COMPLEMENTARIETÀ NELLA PENETRAZIONE CULTURALE?
Teologia della liberazione ••••••••••••••••••••••••••••••••••••••• Teologia neo-culturale
(teologi della liberazione)_________________________________________________ (P. Tillich)
QUALE COMPENETRAZIONE TRA CHIESA ED ESPERIENZA UMANA? VALENZE ANTROPOLOGICHE DELLA CHIAVE DI LETTURA
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TEOLOGIA DEL XX-XXI SECOLO
◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎
VOLUME II
LE TEOLOGIE INTERMEDIE DI CONVERGENZA
Antropologia trascendentale
(K. Rahner)
QUALE RELAZIONALITÀ TRA DIO E UMANITÀ?
Soteriologia escatologica
(O. Cullmann)
QUALE MEDIAZIONE TRA CRISTO E L’UNIVERSO?
Ecclesiologia ecumenica
(Y. Congar...)
QUALE COMPRESENZA TRA CHIESA E COMUNITÀ SOCIALE?
Teologia della storia
(W. Pannenberg)
QUALE PROGETTO DELLA CHIESA NELLA STORIA?
Teologia della divino-umanità
(P. Florenskij)
QUALE COMPENETRAZIONE TRA FEDE ED ESPERIENZA UMANA? VALENZE ANTROPOLOGICHE DELLA CHIAVE DI LETTURA
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TEOLOGIA DEL XX-XXI SECOLO
◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎◎
VOLUME III
SALVAGUARDARE O RIARTICOLARE
SALVAGUARDARE°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°° █ °°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°° RIPROSPETTARE
PASSAGGI TEOLOGICI
DIO
L’EREDITÀ SU DIO---------------------------------------------------------L’INTERPENETRAZIONE RELIGIOSA
Teologia della gloria •••••••••••••••••••••••••••••••••••••••••••••••••••• Teologia pluralistica
(H. Urs von Balthasar)__________________________R. Pannikar, Knitter, Hick, Griffith, Samartha…)
QUALE RIFERIMENTO A DIO IN SENO ALL’UMANITÀ?
CRISTO
LA TOTALITÀ CRISTOLOGICA----------------------------------------------LA RI-IMPOSTAZIONE SU CRISTO
Cristocentrismo storico •••••••••••••••••••••••••••••••••••••••••••••••••••• Cristologia esperienziale
(Cristologi cristocentrici - cristologie istituzionali delle Chiese - H. De Lubac – L. Bouyer…) __________________ (cristologie dal basso, process Christology - E. Schillebeeckx)
QUALE CENTRALITÀ DI CRISTO NELL’UNIVERSO?
LA CHIESA
L’INTEGRALITÀ ECCLESIALE----------------------------------------------------IL DE-CENTRISMO ECCLESIALE
Teologia pan-ecclesiale •••••••••••••••••••••••••••••••••••••••••••••••••••• Teologia trans-ecclesiale
(J. Maritain, ecclesiologi istituzionali) ___________________________________ (H. Küng)
QUALE RIARTICOLAZIONE DELLA CHIESA PER LA SOCIETÀ?
LA DIACRONIA CRISTIANA
IL RICUPERO STORICO--------------------------------------------------------------LA RI-FONDAZIONE RELIGIOSA
Teologia storiografica •••••••••••••••••••••••••••••••••••••••••••••••••••• Teologie neo-apocalittiche
(J. Daniélou, storici convenzionali della Chiesa)____________________________ - (Nuovi movimenti religiosi, Rozanov)
QUALE CONCRETIZZAZIONE CRISTIANA ATTRAVERSO I TEMPI?
LA SINCRONIA CRISTIANA
LA TRADIZIONALITÀ------------------------------------------------------------------L’ESPLORABILITÀ UMANA
Teologie neo-tradizionaliste ••••••••••••••••••••••••••••••••••••••••••••••••••••Teologia dalla memoria Teologia dal profondo
(Teologie Ortodosse, tomismo (neo), Mascall, Journet, Ratzinger) ___________________(P. Ricoeur, Drewermann, teologie femministe.)
QUALE RIDISTRIBUZIONE DELL’ESPERIENZA DI FEDE NEL COINVOLGIMENTO ODIERNO?
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1 – human languages: relational link which transcends the relativity of things towards the mystery of God expressing its intent?
2 – relationality, beyond the individual wordings operates the openness towards the ‘other’ from the most elementary till the most transcendental ones
3 – preamble to human fulness, communicational relationality which connects the ‘outside’ and the ‘inside’ of experience through communication languages
4 – relationality constitutes the human person as language
5 – being communicationally linked: substance of the human experience
6 – connectivity is part of a relation which remains open and not predetermined
7 – open connection remains imprevidible towards the unknown
8 – the connection network moves slowly in self transformation (better than self-evolution)
9 – the key to linguistic changes: creativity of the languages
10 – in personal connectivity, the gratuity towards continuity
11 – transcendence, continuity, creativity: a relational connection thanks to different languages
This contribution is scheduled in the third part of our symposium: “Orthodox Theology and the Problems Faced by the Contemporary World”, focusing one of the items of the general problematics of this gathering in its title, “Contemporary Orthodox Theology: Visions and Perspectives” . This section should give an answer to the widespread idea, in western theological circles, that Orthodox theology is immobilistic and doesn’t offer anything specific after the Fathers of the Church . In the line of what Professor Stănilaoe wrote in his volumes on Dogmatics , a specific aspect of his insights has been chosen here, namely: the sobornostic approach in Orthodox Theology is not only the best way of expressing ecumenical catholicity of the Church but also to overcome in a Christian sense or to give an answer from the prospective of Christian faith to some major narrownesses in common human experience today (looking also at the recent past).