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Diversity and Communion (Anglais) Broché – décembre 1985

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Book by Congar Yves

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0 internautes sur 2 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Diversity and Communion 16 octobre 2013
Par Mike Knepshield - Publié sur Amazon.com
Format: Broché Achat vérifié
This is an excellent work by a Catholic theological giant, Yves Congar, O.P. The book is in great condition with almost no wear. The delivery time was well within the allotted time frame. I use the book routinely for adult education classes and it will continue to be a valuable part of my library
2 internautes sur 3 ont trouvé ce commentaire utile 
4.0 étoiles sur 5 we're not there yet 12 avril 2015
Par Mr. D. P. Jay - Publié sur Amazon.com
Format: Broché
This book looks at the obstacles to church unity and wonders whether there is a way round them which recognises the possibility of several traditions existing side by side but in communion with each other. He points to diversity apparent in the churches of the New Testament period. He highlights ecclesiological, rather than doctrinal differences though he is aware that the former existed too. It would be more significant if he dwelt upon doctrinal differences, given that our present age has more of these than probably ever before, but Ccngar is writing as a Roman Catholic and obviously has to be careful what he says - I always think that RC theologians are inhibited as the ghost of the inquisition hovers over their work.

He surveys the history of the development of diversity within the Western church as it took root in different clutures e.g. Gallicanism, and suggests that the faith had to be incarnate in the thought forms of the people amongst whom it took root. Again, he is referring mainly to diversities of ritual practices to suit different cultures. He gives the example of the African churches as a similar issue today.

He quotes Aquinas to the effect that the truth about God has to be apprehended by the human mind and that this mind is not a tabula rasa but brings to such apprehension a whole framework of assumptions and conditioning, as we would now put it. Again, he is dwelling more upon culture and ritual than upon theological belief and I wish to extend this to theology, especially to our thinking about different world religions, which are the ecumenical 'problems' which Christians need to tackle, church unity being a mere sideshow.

Following this distinction between 'pure truth' and human apprehension of it, Congar explains the ways in which the Eastern Church has regarded doctrines as being in a hierarchy of importance - the pure doctrines, so called, are essential but there are many secondary doctrines whereby the church has sought to express and explain the pure doctrines. The problem is, where do we draw the line between the essential and the non-essential doctrines. Do we accept the formulations of all councils of the church up to the one before there arises something we don't like? How do we square this with Pius XIIth's insistence that revelation is revelation, whether it be the Trinity or the Immaculate Conception?

He touches on the 'Truth is two-eyed' notion of John Robinson, suggesting that the East thinks differently and balances the thought of the West - obsessive definition is balanced by the apophatic tradition, transcendence by immanence, &c. and wants a church which breathes 'through her two lungs' . This also has implications for a serious consideration of the mutual truths apprehended by major world religions of East and West.

He supports Harnack's debunking of an ideal, pure, golden age of the church after which everything went off, so he will not accept the essential character of the historic threefold ministry and similar things which traditionalists insist upon. This means that truth is hard to find as there is no fixed canon. It is almost as if, and this is my view but he hints at it too, the churches have to exist in healthy competition' to correct each other. The divine economy is such that the Spirit blows where he wills.

No church has succeeded in convincing the other churches that it is the sole possessor of the whole truth so any idea that union means capitulation is impossible and undesirable. To sit back and accept disunity, however, is to think that the eschatological sabbath has already come, whereas we are, in fact, still in the six days when labour is required so we have to prepare for the coming of the kingdom in which all temples will have passed away and all confessions will have to die to their present selves in order that a new order may be born. At the very least we have to recognise the complementarity of different churches and to see how they use different resources of history, culture and tradition, to formulate what is in essence the same faith - which points to intercommunion in a faster way that most Roman Catholic writers would suggest. So we have a book which acknowledges pluralism, but I am more interested to explore two other pluralist issues - the diversity of world religions and of the beliefs of different Christian s across denominational barriers but who are liberal, radical, conservative &c.
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