Suchergebnisse

Does God hear their prayers? -- Our Jewish neighbors -- Our Muslim neighbors -- Our Hindu neighbors -- Our Buddhist neighbors -- Our Sikh neighbors -- Our Bah neighbors -- Our Jain neighbors -- Our Native American neighbors -- Our Chinese neighbors -- Our Shinto neighbors -- Bookends: what I have learned

Intro -- Preface -- Acknowledgments -- Contents -- Notes on Contributors -- 1 Introduction: Nostra Aetate and Its Relevance for Today -- Part I Nostra Aetate: Historical and Social Context -- 2 Correcting the Nostra Aetate Legend: The Contested, Minimal, and Almost Failed Effort to Embrace a Tragedy and Amend Christian Attitudes Toward Jews, Muslims, and the Followers of Other Religions -- Introduction -- Correcting the Legend: A Simple Mandate and No More -- Correcting the Legend: For a Constructive View of Muslims -- Correcting the Legend: Pope Paul VI Made Nostra Aetate Possible -- Correcting the Legend: Christian Delegated Observers and Other Guests -- Correcting the Legend: The Insignificance of Two Different Words for Dialogue -- Correcting the Legend: Becoming a Declaration Is Not Downgrading the Status -- Correcting the Legend: Missionaries Expanded Nostra Aetate -- Bringing Nostra Aetate to a Successful Conclusion: One Final Crisis -- 3 The Ecclesial and Theological Origins of Nostra Aetate and Its Significance for Present and Future Interfaith Engagement -- The Emergence of Nostra Aetate -- Immediate Historical and Ecclesial Context: The Shoah -- Broader Historical and Ecclesial Context: The First Signs of a New Form of Papacy -- The Drafting of the Declaration: Resistance and Growth -- The Post-Vatican II Popes and Nostra Aetate -- Paul VI and Nostra Aetate -- Paul VI on Judaism vis-à-vis Nostra Aetate -- Paul VI on Islam vis-à-vis Nostra Aetate -- John Paul II and Nostra Aetate -- John Paul II on Judaism vis-à-vis Nostra Aetate -- John Paul II on Islam vis-à-vis Nostra Aetate -- Benedict XVI and Nostra Aetate -- Benedict XVI on Judaism vis-à-vis Nostra Aetate -- Benedict XVI on Islam vis-à-vis Nostra Aetate -- Nostra Aetate and the Future of Dialogue -- Part II Nostra Aetate: Relationship with the Jewish People.

Rom 13 and 1 Pet 2 deal with the question of how a Christian shall behave towards the non–Christian Roman authority. Both texts have a remarkably positive attitude towards the Roman government and provide practical and theological arguments in order to convince their readers to submit to the authorities. To a certain extent, Christians and non–Christians share certain values. 1 Pet 2 and even more Rom 13 appreciate these values (basic moral competence, conscience, idea of order) as long as they do not contradict the Judeo –Christian belief.

Religious pluralism is thriving and becoming vitally important. This is not only the case in Asia with its myriad religious beliefs and practices, but also in Europe, which has seen the growth and development of many non-Christian religious traditions which compete with its Christian heritage. Joseph Ratzinger, former Prefect of the Congregation for the Doctrine of the Faith and now Pope-Emeritus Benedict XVI, is commonly regarded as a conservative theologian who sees religious pluralism as a challenge to the church's ability to proclaim the gospel with greater fidelity. This means that in the

AbstractThis article participates in efforts by IR theorists to clarify aspects of modern sovereignty – an idea currently in rupture and being rethought – by returning to its founding 'Westphalian moment'. While recent work has reconnected modern sovereignty to religion, considering Westphalia as a religious settlement and Christian concerns persisting in the groundwork of IR, our work looks beyond Christian concerns and asks how Westphalian sovereignty addressed non-Christians. We trace a yet-untapped discussion of the Jews – presented as a paradigmatic religious 'other' – among architects of Westphalian sovereignty from Bodin through Grotius, Hobbes, Harrington, and Spinoza. We demonstrate that foundational theorists of modern sovereignty considered religious diversity a political problem. Some cited essential sameness, minimising difference between Jews and Christians. Others considered the possibility of Jewish sovereignty long before this idea is usually considered to have entered modern consciousness. While the discussion of Jewish sovereignty among architects of modern sovereignty may seem to justify a Jewish state in a world of Westphalian states, it also emphasises Westphalia's territorialising of religious difference. This aspect of the Westphalian framework is surely inadequate today, when territorialising religious difference is neither normative nor likely possible.