The paper aims to analyze the early ecumenical views of Amfilohije Radović with reference to the influence exerted on him by his spiritual father Justin Popović. This investigation is important because Radović’s ecumenical engagement is often a matter of controversy, which results in conflicting views. Sources for studying Radović’s early ecumenical views are: his correspondence with Justin Popović on ecumenism, his engagement in editing and publishing Popović’s book _Orthodox Church and Ecumenism_, and finally, his article written as (...) a report from an inter-Orthodox conference held in September 1972 in Thessalonica. In addition to Radović’s similarity with Popović's views, the paper also aims to show their differences, i.e. their different interpretations of the same phenomena. (shrink)

Ecumenical views in metaethics hold that normative utterances express hybrid mental states, states which include both a cognitive and a conative component. The ecumenicist can have her cake and eat it too: the view reaps the benefits of both cognitivist and non-cognitivist theories of normative judgement. The conative component of normative judgements accounts for their necessary link with motivation and rational action. The cognitive component makes it possible for the ecumenicist to endorse expressivism without facing the most difficult (...) Frege-Geach challenges. Ridge (2014) provides a defence of ecumenical expressivism about practical normativity that is both ambitious and compelling. I discuss and try to challenge two (unrelated) parts of the view. In the first section, I’ll raise a question for Ridge’s strategy for addressing the Frege-Geach problem, and in particular his proposed recipe for how to interpret normative assertions of arbitrary logical complexity. Then I discuss Ridge’s defence of cognitivism about rationality. I try to highlight some considerations that make expressivism about theoretical and practical rationality attractive. (shrink)

A theory of normative reasons for action faces the fundamental challenge of accounting for the dual nature of reasons. On the one hand, some reasons appear to depend on, and vary with, desires. On the other hand, some reasons appear categorical in the sense of being desire‐independent. However, it has turned out to be difficult to provide a theory that accommodates both these aspects. Internalism is able to account for the former aspect, but has difficulties to account for the latter, (...) whereas externalism is vulnerable to the reverse problem. In this paper, I outline an ecumenical view that consists of two parts: First, I defend a distinction between requiring reasons and justifying reasons in terms of their different connections to rationality. Second, I put forward a subjectivist, procedural, view of rationality. The ecumenical alternative, I argue, is able to accommodate the mentioned duality within a unified theory. In outlining this view, I also suggest that it has a number of other significant advantages. (shrink)

Recent works about ecumenical systems, where connectives from classical and intuitionistic logics can co-exist in peace, warmed the discussion on proof systems for combining logics. This discussion has been extended to alethic modalities using Simpson’s meta-logical characterization: necessity is independent of the viewer, while possibility can be either intuitionistic or classical. In this work, we propose a pure, label free calculus for ecumenical modalities, nEK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {nEK}$$\end{document}, where exactly one logical (...) operator figures in introduction rules and every basic object of the calculus can be read as a formula in the language of the ecumenical modal logic EK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {EK}$$\end{document}. We prove that nEK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {nEK}$$\end{document} is sound and complete w.r.t. the ecumenical birelational semantics and discuss fragments and extensions. (shrink)

You have hands, but does it follow that there’s an external material world? Moore thought so. However, we argue that this is a mistake. We defend the Ecumenical View, on which ordinary object terms like “hands” are metaphysically ecumenical, akin to the way that terms like “table” are physically ecumenical: just as there are wooden, metal, or plastic tables, so too there can be material, virtual, or immaterial hands. Moore’s position, however, is metaphysically sectarian: the semantics (...) of “hands” requires a materialist metaphysics. Moore’s proof fails not because it displays bad epistemology but because of its problematic commitment to sectarian metaphysics. We conclude with some explorative thoughts on how the Ecumenical View bears on common sense epistemology and a possible equivocation in our understanding of the premises of Moore’s argument. (shrink)

According to extant versions of epistemic instrumentalism, epistemic reasons are instrumental reasons. Epistemic instrumentalism is unpopular. I think it’s just misunderstood. Rather than saying epistemic reasons are instrumental reasons, epistemic instrumentalists should only say that if there is an epistemic reason, there is also an instrumental reason. This is the view I call ecumenical epistemic instrumentalism. In this paper, I first motivate, next sketch, and finally highlight the advantages of this version of epistemic instrumentalism.

According to an influential way of understanding the debate between internalism and externalism about normative reasons, these theories confront us with a dilemma. Internalism is taken to involve a view about rationality which is considered less philosophically problematic than its competitors, whereas externalism is taken to suggest a more contentious view concerning this notion. However, the assumption that externalism involves a more demanding notion of rationality implies that it is able to account for categorical moral reasons, whereas internalism (...) is unable to do so. In this paper, I outline an ecumenical view about normative reasons which involves the same notion of rationality as internalism, at the same time as it is able to account for categorical moral reasons. Thus, it evades the dilemma. (shrink)

A background assumption of much of 20th century and recent metaethics and moral psychology is that moral judgements either express beliefs rather than desire-like attitudes or express desire-like attitudes rather than beliefs. In a recent series of papers and а monograph, Michael Ridge seeks to reject this assumption, and thereby to steer the focus of metaethical debate away from the Frege-Geach problem. In particular, Ridge claims that we can formulate “ecumenical” views on which moral judgements express both beliefs and (...) desire-like attitudes, and that his own favoured metaethical position – Ecumenical Expressivism – can use the resources of cognitivism to provide a relatively straightforward solution to the Frege-Geach problem. In this paper we argue that Ridge’s Ecumenical Expressivist response to the Frege-Geach problem is inadequate and explore the consequences of this inadequacy for our outlook on moral psychology. (shrink)

I argue that there are cases in which ecumenical expressivism cannot distinguish between endorsement of certain trivial and substantive normative judgments. I consider the extent to which this problem generalizes across different formulations of the ecumenical view. I suggest that we may not be able to escape the problem if we hope to retain the ability to solve the Frege-Geach problem in the way promised by ecumenical expressivism.

‘Globalization’ has become in recent years one of the central themes of social scientific debates. Social theories of globalization may be regarded as specific academic and analytic manifestations of wider forms of ‘global consciousness’ to be found in the social world today. These are ways of thinking and perceiving which emphasize that the whole world should be seen as ‘one place’, its various geographically disparate parts all being interconnected in various complex ways. In this article we set out how both (...) a general ‘ecumenical sensibility’ involving such ways of thinking, and its specifically academic variant, an ‘ecumenical analytic’, are simultaneously responses to ‘globalizing conditions’ and also products of the latter. We demonstrate how social theories of globalization, locatable in the overall set we call the ‘ecumenical analytic’, are reflexive thought-products, in that they both seek to investigate, and are made possible by, ‘globalizing conditions’. Rejecting the view that both an ecumenical sensibility and an ecumenical analytic are solely products of modernity, we show how such modes of consciousness and analysis were present in the period of Greek history between the death of Alexander the Great and the rise of the Roman Empire. We show how at that period a socio-political situation akin in certain ways to modern ‘globalizing conditions’ generated both an ecumenical sensibility and an ecumenical analytic, the latter most forcefully represented by a revolutionary new genre in historiography called Universal History. By examining the ideas of its most famous practitioner, the historian Polybius, we demonstrate that Universal History both provided a framework for understanding what we today would call ‘globalization’, and exhibited a remarkable degree of reflexive awareness about its own conditions of possibility. We seek to show that an attentiveness to ‘global’ processes and a reflexive understanding of what makes that form of thinking possible in the first place, are not solely confined to modernity but were identifiable features of intellectual production in the Hellenistic period of ancient Greece. In this way we argue that scholars today should not imagine that the contemporary ‘global turn’ in social thought is either unique or wholly historically unprecedented. (shrink)

Ridge defends a form of hybrid expressivism where normative judgements are constituted by two elements, normative perspectives and representational beliefs that invoke standards our normative perspectives determine. He thinks this view will enable him to ‘offload logical complexity’ onto the latter, representational components of our judgements, thereby taming the Frege-Geach Problem and conferring a dialectical advantage over non-hybrid, ‘pure’ forms of expressivism. But this will only work if our normative perspectives are themselves consistent in ways that are resistant to (...) such offloading. There are, moreover, serious problems with building normative perspectives into what we understand by moral judgement that appear best tamed by thinning out our understanding of them in ways that effectively collapse the ecumenical form of expressivism back into its purer cousin. The supposed dialectical advantage proves, I argue, chimerical. (shrink)

Empiricism has been a pivotal philosophical topic for more than two millennia. Several Sophists, Aristotle, the Epicureans, Sextus Empiricus, Francis Bacon, Locke, Hume, Mill, Mach and the Logical Empiricists represent a long line of historically influential empiricists who share a prioritising of the sensory over all other forms of knowledge. The latest influential incarnation, Bas van Fraassen’s constructive empiricism, takes science to aim at empirically adequate theories, i.e. theories that save all and only the observable phenomena. Roughly put, an object (...) or phenomenon is observable in van Fraassen’s view if a properly functioning member of the human epistemic community can detect it via their unaided senses. Scientific realists and other critics have contested this notion citing among other reasons that most knowledge in natural science concerns objects that can only be detected with instruments, i.e. those that are unobservable and hence unknowable by van Fraassen’s lights. Beg-the-question accusations fly back and forth. As a consequence a stalemate has ensued in the scientific realism debate. (shrink)

Does a non-ecumenical journal on Christian bioethics make sense? Taking issue with Stanley Hauerwas' critique of Ramsey, the author argues (l) interdenominational exchange should not be construed as contest, and (2) the attempt on the part of Christians to address secular issues in secular terms should not be mistrusted or viewed as a contamination hazard. Instead (I) an awareness of human limits should render adherents of different traditions willing to learn from each other and (2) one should see in (...) the love-of-neighbor principle an obligation to serve the world. Addressing the communication problem, the author recommends different language levels for intra-group and ever more encompassing inter-group exchanges. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ecumenical Relational Ontology in Dialogue with ThomismGiulio MasperoIntroduction: Challenged by a FrescoEntering the Chapel of San Brice in the right transept of the Orvieto Cathedral, a city where Thomas lived for three years, one can admire a fresco by Luca Signorelli, painted in 1500, whose subject is the doctorum sapiens ordo. Here it is possible to recognize Aquinas surrounded by a group of fourteen doctors of the Church, (...) the first row of which are St. Ambrose, St. Jerome, St. Gregory the Great, and St. Augustine. The bishop of Hippo is symbolically conversing with the sixth-century Pope in front of a book he is holding open, and Thomas, behind them, with his right hand raised, is leaning over Augustine. The obvious connection between the two great thinkers is thus visually highlighted. This contribution aims to stress another dimension of Aquinas's thought, starting with a reading of Thomas Joseph White's impressive volume on the Trinity.1If one were to attempt the desperate feat of encapsulating the content of this book in a few keywords, the subtitle would naturally offer the three terms "nature," "mystery," and "unity." From this perspective, the text is classic and aims to highlight certain elements that unfortunately risk remaining in the shadows in contemporary Trinitarian theology. At the same time, the analysis of the narrative proposed by the author immediately shows [End Page 509] that the intention of this reconstruction of Aquinas's Trinitarian thought is explicitly relational. In fact, absolutely non-trivial elements emerge from the historical reconstruction of his sources, such as the ontological reshaping of relation by the Cappadocians before Augustine.2 Particularly valuable is the defense of the psychological analogy, often overshadowed in the social Trinitarianism prevalent today.3 Even on the critical front, the distance from process theologies and the Rahner-inspired economic Trinity is evident and interesting in White's book.The reference to relational ontology before Augustine together with the discussion of psychological analogy suggest an approach to the volume from the perspective of Trinitarian ontology. These elements, moreover, appear particularly important from an ecumenical point of view. Hence, the proposed reading of the volume presented here will start from the absolute ontological novelty introduced both by the Cappadocians and Augustine, who, from two different perspectives, held that in divinis relationships are not accidental. We wonder here: to whom is Aquinas closer? What is the meaning of this question for ecumenism?To answer such questions, this contribution will be articulated around three dogmatic cores: (1) relation in divinis; (2) the Holy Spirit; (3) how the transition from the triune God to creation is elaborated. These three elements could be recognized behind in the following quote from White's book:Creatures resemble the Trinity, then, in a threefold way. They bear the ontological insignia of the Father insofar as each one of them is substantial and enduring. However they also refer back to him as each originates from another, and is given being. Their derived existence is itself a testimony to the gift of being, which stems ultimately from the divine paternity. Insofar as creatures are intelligible, they bear the imprint of the generated Word, through whom God made all things, and who is the source of order and intelligibility in creation. Insofar as they are good in themselves and tend toward perfection, they resemble the goodness of the Spirit, the Love in whom God has made all that is good. Human beings, who are made in the image of God, resemble the Trinity in a particularly privileged way, as persons, with immaterial faculties of intellect and will. They are able to image [End Page 510] the Trinity both individually and collectively, by spiritual communion in truth and in love.4The text describes very clearly the program of a Trinitarian ontology, without departing, however, from the spirit of Thomas. The questions that will guide this contribution would like to make possible a real dialogue with the Thomist tradition on this point, so as to foster that relational dimension that seems to structure White's synthesis itself. It is to be hoped that this will also help the ecumenical enterprise, which the postmodern crisis makes... (shrink)

Effective altruism is purportedly ecumenical towards different moral views, charitable causes, and evidentiary methods. I argue that effective altruists’ criticisms of purportedly less effective charities are inconsistent with their commitment to ecumenicity. Individuals may justifiably support charities other than those recommended by effective altruism. If effective altruists take their commitment to ecumenicity seriously, they will have to revise their criticisms of many of these charities.

A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, not because (...) of rational observation and analysis of nature, but because Scripture reveals it. We who are convinced of the truth of historic, creedal, trinitarian Christianity have a high view of Scripture and hold it to be infallible and utterly trustworthy irrespective of the importance we assign to our specific post-biblical traditional distinctives. This is a narrower but much more vital ecumenism than the first. Faithful adherence to Scripture inevitably manifests itself in remarkably similar priorities and values, often, lamentably, not because of, but in spite of, ourselves. (shrink)

Newman remains an ecumenical figure held in high esteem by Roman Catholics and Anglicans. His ecumenical hermeneutics is observable in Tract No. 90. This Tract is a re-reading of the Thirty-nine Articles of Religion ratified in 1571 as the fundamentals of the Anglican faith. This tract is the product of the Oxford Movement that returned to the Antiquity in view of resolving the Anglican faith crises epitomized by erastianism. This return to the Fathers of the Church had (...) a lot of implications for the Anglican faith. Influenced by Antiquity, Newman rediscovered the common grounds between the Anglican faith and the church Catholic that inheres in the Roman Church. Thus, Tract No. 90 demonstrated that more things united the Nineteenth Anglicans and the Roman Catholics than what separated them. (shrink)

Human death is natural from the perspective of evolutionary biology but unnatural from the vantage point of classical Christian theology. The biblical notion that death entered the world as a result of sin seems hard to square with the view that (human) death has been an integral part of the natural order all along. I suggest an ecumenical solution to this conundrum by retrieving and elaborating the Augustinian modal distinction between strong and weak immortality. It is argued on (...) exegetical and theological grounds that the human being can best be seen as being created in a state of posse mori et posse non mori, and that—when conceptual ambiguities in their writings are dissolved—this is what theologians as diverse as the prelates of the Council of Trent, John Calvin, Louis Berkhof, and Wolfhart Pannenberg had in mind. It is also argued that this solution is compatible with contemporary evolutionary science and can be accepted by creationists of various stripes. (shrink)

The beatific vision is widely perceived as a Roman Catholic doctrine. Many continue to view deification as a distinctively Eastern Orthodox doctrine incompatible with the Western theological tradition, especially its Protestant expressions. This essay will demonstrate that several Reformers of the first and second generation promoted a vision of redemption that culminates with deification and beatific vision. They affirmed these concepts without apology in confessional statements, dogmatic works, biblical commentaries, and polemical treatises. Attention will focus on figures in the (...) Reformed tradition though one could produce similar surveys for the Lutheran and Anglican branches of the Reformation as well. John Calvin will receive extended treatment because some scholars dispute whether he affirmed deification. This essay presents important evidence thus far overlooked which should settle the question. (shrink)

How may or should adherents of a particular religion assess other religious traditions? Whether they can avoid both absolutism and relativism depends on the availability of “ecumenical criteria”, i.e. a common scale in view of which the adherents of different religious traditions may jointly judge these traditions. It is argued that such a scale may exist even if we assume that the adherents of the different religions do not have any religious beliefs or criteria in common. This scale (...) may exist insofar as believers may share certain meta-religious criteria, e.g. the coherence of beliefs, their existential relevance and efficiency – i.e. their capacity to meet needs and concerns, including ethical-political and scientific concerns – and the impressiveness of beliefs. As such these criteria coincide with conditions that regulate the effective functioning of religions as ultimate frames of reference. However, it is not assumed that these criteria constitute ahistorical foundations. Adherents of the different religious traditions may not agree on the coherence, the existential relevance and efficiency, or the impressiveness of beliefs. Neither will they necessarily agree that these considerations are appropriate. Whether such an agreement exists will only, if at all, become apparent through inter religious dialogue. S. Afr. J. Philos. Vol.23(3) 2004: 302-326. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The “Wider View”: André Hellegers’s Passionate, Integrating Intellect and the Creation of BioethicsWarren Thomas Reich* (bio)AbstractThis article provides an account of how André Hellegers, founder and first Director of the Kennedy Institute of Ethics at Georgetown University, laid medicine open to bioethics. Hellegers’s approach to bioethics, as to morality generally and also to medicine and biomedical science, involved taking the “wider view”—a value-filled vision that integrated and (...) gave meaning to what otherwise was disparate, precarious, and conflicting. This article shows how Hellegers’s wider view of bioethics was shaped by events in his own life, his resultant sense of the precariousness of life and health, his commitment to religious inclusiveness, his research in fetal medicine, his clinical experience in obstetrics, his role in the struggle to change the teaching of the Roman Catholic Church on fertility control, and his developing concepts of health and disease. Hellegers was committed to and worked toward bioethics as a self-consciously interdisciplinary field in which the contributing disciplines adapt to each other—rather than sustain themselves as autonomous disciplines—to create a dynamic and complex intellectual, clinical, and social activity.André Hellegers’s personality and life were like that of a meteor: brief appearance on the scene; high-speed, flaming trajectory; quick burn-out; its smallest residue worth examining for ages to come. You had to watch carefully, for otherwise you might miss what he was about—what he was really about. He had an unusually probing and unflagging mind, coupled with the ability to make people think; and in a very real sense, that is what he was always about. André was an extremely effective communicator. He was like Fred Astaire: he had flair and charm, and no matter how crowded the room, you instantly knew when he entered it. Like Astaire, he had a deep intensity and striving for perfection while making his art always look like great fun. He was an engaging [End Page 25] story-teller who also knew how to stun intelligent people with his insightful, often ironic and humorous thinking that got to the bottom of things very quickly, leaving his interlocutors with a huge agenda for further reflection. Yet in spite of all this alluring talent, André never attracted attention to himself in a vain way. Even as raconteur, he was always working, getting people to think and talk.There were three great passions in Hellegers’s life that enabled him to inspire and shape bioethics as he did. He had a passionate intellect that was constantly probing for new clarity at new levels of understanding and values, and he had the ability to infect other people with his intellectual passion. André Hellegers was deeply rooted in a Catholicism scarcely imaginable in the United States—an open, historically-conscious, northern European faith that kept him free of ideology while providing him a foundation on which he built a rich ecumenicity of theological and philosophical bioethics. Finally, and perhaps most decisively for his founding work in bioethics, Hellegers pushed and probed to get a world that was almost totally unaccustomed to communicating over disciplinary lines (incredibly, virtually no interdisciplinary conferences had taken place before his day) to dialogue and collaborate across the barriers of medicine, politics, and religion.IntroductionThe customary way of writing a history of someone’s involvement in the origins of something—say, the origins of a nation or, I suppose, the origins of bioethics—certainly would not customarily start with the foregoing type of vignette. It would have as its purpose to discuss such things as issues, events that raised issues, methods pursued and applied, and outcomes achieved. However, in this modest account of some of the major contributions of the late André E. Hellegers, M.D., to the development of the field of bioethics, I intend to focus on a different level of historical inquiry, one that portrays and explains the person, his world-view, and his motivation, as well as the cultural forces and events that conspired to make Hellegers and the people with whom he came into contact vibrant with a sense of innovative and creative—not to mention urgent—inquiry. I believe that... (shrink)

This study articulates the leitmotif of civilizational analysis (the interaction of power and culture) with regard to the relation between religion and the state within the Islamic civilization or ‘Islamdom’. In a first step, it clarifies, by reference to Marshall Hodgson, the extent to which his view of Islamdom as a transcivilizational ecumene can fit into a comparative type of civilizational analysis. The comparative approach to civilizational analysis can be enriched by reevaluating the specific Islamic pattern of mild legitimization (...) of power through culture, and by integrating into the analysis the resulting field of tension vis-à-vis Western power and its supporting normative paradigms. In a second step, in order to better grasp the forms of power governing this field of tension, the article critically reconsiders Rémi Brague’s characterization of Western European civilization as the outcome of an expansive ‘Roman road’ that matched culture with power by investing into the charisma of corporate entities: first, the church, then the state. Against this double background, the study shows that the culture—power syndrome that is proper to Islamdom as a transcivilizational ecumene does not consecrate a separation of ‘religion’ from the body politic, but promotes the building of expansive patterns of connectedness. (shrink)

In Acts 10–11: 18, Luke use a set of connected stories about Peter, shared eating, and food to explore issues of Christian boundaries and the boundaries between Christians. Luke’s presentation of the apostolic history argues for a genuine ecumenism between Jewish and Gentile Christians characterized and enacted through commensality. Moreover, when this commensality within the Eucharistic pattern of all early Christian community meals, we see that it has a bearing on how Luke viewed the Christian symposium; while it has definite (...) implications for Christian Eucharistic sharing/ecumenism today. (shrink)

This chapter serves as an introduction to the book, offering a description of problems in Lockean scholarship, the book's overall argument and approach, and more. Locke scholarship tends to be compartmentalized, which is problematic since Locke was a systematic polymath. Scholarship also tends to over-simplify the intense debates in which Locke found himself. Furthermore, scholars typically fail to make a distinction between Locke's programmatic and personal views. As a result of these tendencies, some label Locke as heterodox, others as orthodox, (...) and still others try to identify him as defending a particular sect, all depending on the narrative or issue the scholar is exploring. Most Lockean scholars approach him as being religiously surreptitious, sectarian, or sincere. This book adds to the voices that think Locke was forthright in his writings. This chapter also articulates the thesis for the entire book and the theses and coherence of the following chapters. (shrink)

The growth of the Pentecostal movement in the global south implies that its pneumatological emphases be noticed by other Christian traditions, including the hermeneutical processes followed to interpret the Bible, the Christians’ source of revelation about God. The aim of this article is to reflect on the role of the Spirit in the hermeneutical process, and it is done based on two traditions, the Reformed and Pentecostal movements, both of which play an important role within South African Christianity. Whilst the (...) Reformed tradition, for the better part, concentrates on scientific and rational hermeneutics, in part neglecting the subjective influence of the Spirit in the processes of interpretation, John Calvin uses it as a hermeneutical principle. An attempt is made to compare and contrast Calvin’s and classical Pentecostals’ views by way of a comparative literature study. It is concluded that a pneumatological basis should serve as a condition for representative biblical hermeneutics. It implies that the church can benefit from revisiting its hermeneutics ecumenically with a definite consideration of the role of the Spirit in the processes of interpreting the Bible for contemporary people. Contribution: In reading and interpreting the Bible, what role does the Holy Spirit play? The article asserts that a pneumatological basis should serve as a condition for representative biblical hermeneutics by comparing John Calvin’s and Pentecostals’ view of the subjective influence of the Spirit, concluding that an ecumenical revisiting of hermeneutics is necessary. (shrink)

An important factor in the socio-political life in the process of the formation of an independent Ukrainian state was the need to create its own state ideology, which would be based on the moral principles of Christianity. The problems of the moral and peaceful functioning of any society, including the Ukrainian one, today occupy a prominent place in the whole complex of economic, social-political and spiritual transformations. In this context, the role played by the ecumenical ideas of the hierarchs (...) of the UGCC is of paramount importance. (shrink)

This article will provide an introductory discussion of the feminist concept known as `secular womynism'. Secular Womynism, developed by Patricia-Anne Johnson, a.k.a. `Medusa', a professor of Womyn's and Theological Studies at California State University at Long Beach presents an alternative approach to the study of 'classical, or traditional' Christian Womanism. It is a non-Christo-centric philosophically ecumenical treatment of Womynism, the fundamental purpose of which is to disrupt the established boundaries of 'traditional' Womanism and to de-center and challenge its classical (...) limitations and existing perimeters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 195-197 [Access article in PDF] Fourth Conference of the European Network of Buddhist-Christian Studies John D'Arcy May Irish School of Ecumenics, Trinity College Dublin Hosted by the Department of Theology at the University of Lund, May 4-7, 2001, this conference reversed the perspective of the previous one, which studied Buddhist perceptions of Jesus. In the event, a strong Buddhist presence from Europe, Thailand, and Japan (...) ensured that distinctive, even conflicting Buddhist views of Christianity were represented at the Lund conference. But there were also some impressive attempts by Christians to come to terms with the history of the relationship and its implications for theology.A feature of the conference was personal testimonies to lives transformed by awareness of other traditions. Eshin Nishimura described his "Zen way—with Christians," starting with his contacts with Quakers in postwar Japan and America. In an extremely interesting and controversial session, Sulak Sivaraksa of Thailand and Reimyo Tierelinckx, a Belgian living the life of a Zen nun in Dortmund, Germany, disagreed about those aspects of Christianity that are actually relevant to Buddhism: social action or contemplation? In his Christian response, Jacques Scheuer emphasized the "always already, always now" character of grace and the eschatological perspective of "Christ ahead of us" as a fundamental contrast, while Asa Egner pointed out the difference between salvation without self-interest and the "god" of capitalism.There were also examples of how Buddhism is understood by Christians in specific contexts. Sulak Sivaraksa recalled the intolerance of the missionaries in Thailand, who assumed they had a monopoly on truth and morality and were "not comfortable with differences." On the other hand, they stimulated renewal in the Theravada sangha and forced Buddhists to confront structural violence. Kosuke Koyama, who was one of those missionaries, said he became more relaxed about living in space-time as the coordinates of divine-human encounter, but questioned whether dependent coorigination and the Buddhist emphasis on psychology leave enough room for a sense of history. Yet Buddhism too requires that we make an effort to "put out the fire," which in today's context should lead to a hermeneutic of ethical action. Eshin Nishimura told how Buddhism, even before it reached Japan, had begun to conceive of the Buddha as an absolute being transcending time and space who was to be worshipped as a savior. He startled participants by speaking of "the secret reason why [End Page 195] Japanese Buddhism is so degenerate," which he later clarified to some extent by illustrating how practice can have priority over charity.Though there was plenty of opportunity to practice at the conference, the personal side was complemented by a number of first-rate scholarly studies of both history and theology/buddhology. Elizabeth Harris drew on her firsthand knowledge of Sri Lanka to analyze the different phases the Christian understanding of Buddhism passed through there. In the period 1800-1830 there was puzzlement among the British as to whether the Buddha was a god or a man who proposed a "system of undisguised atheism." Between 1830 and 1870, though the realization was dawning that Buddhism represented a high degree of ethics and even holiness, the missionaries did everything in their power to undermine it and demonstrate its inferiority and inauthenticity. From 1870 to 1900 this trend continued, despite a growing sympathy for the Buddha and Buddhism on the part of humanists and scholars. The outcome was a "demythologizing" of the Buddha to a status below that of Jesus as the prelude to the growth of conservative evangelical Christianity in Sri Lanka.Hakan Eilert gave a reassessment of Karl Reichelt, the Norwegian Lutheran missionary to China, where he arrived in 1893 after having a healing experience of nature mysticism. This made him more open to Daoism, Confucianism, and Buddhism than might have been expected of a Lutheran from such a conservative background. Though his motto was "the light of the Buddha shines everywhere," in fact he seems to have read Christian ideas into Buddhism. Constrained by incipient Barthianism and a watchful home church, Reichelt... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 199-200 [Access article in PDF] Benedict's Dharma James Wiseman Monastic Interreligious Dialogue Bulletin The book Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict was published by Riverhead Books in the late summer of 2001. Several years in the making, the volume was edited by Patrick Henry, director of the Institute for Ecumenical and Cultural Research at St. John's Abbey in Collegeville, Minnesota. (...) It contains the reflections of four Buddhist authors—Norman Fischer, Joseph Goldstein, Judith Simmer-Brown, and Yifa—on selected parts of the Rule of Saint Benedict and has already met with such success that plans are underway to have it translated into several foreign languages.To coincide with the publication of the book, the Monastic Interreligious Dialogue (MID) board decided to hold a conference at Our Lady of Grace Monastery in Beech Grove, Indiana, from September 21-23, 2001. Originally all four of the Buddhist authors had intended to come, but in light of the terrorist attacks of September 11, Norman Fischer and Joseph Goldstein felt it was more important that they remain with their own communities during those days. However, Judith Simmer-Brown and Yifa did attend, along with more than a hundred other persons. The attendees included Father Patrick Barry, the former abbot of Ampleforth Abbey in England, who is currently residing at St. Louis Abbey in Missouri. His sensitive translation of the Rule of Saint Benedict is included as an appendix to Benedict's Dharma.On the opening evening, Father William Skudlarek, OSB, the chair of the MID board, extended a warm welcome to those attending and then introduced Patrick Henry, who served as moderator of the entire conference. Brother David Steindl-Rast, OSB, who had worked closely on the project from its inception and had written an afterword to the book, spoke on the Rule of Benedict as a "trellis," which is the root meaning of the Latin and Greek words translated as "rule." Just as a trellis in a garden provides a structure for the plant climbing on it, so does the Rule of Saint Benedict establish a framework on which a life can grow. Brother David's talk was followed by the assigning of "dyads," groups of two participants each; the pairs would use allotted times during the conference for dialogue about matters raised in the general sessions.The next day, Saturday, September 22, began with sitting meditation in the monastery chapel, followed by the service of Morning Praise with the resident community of Benedictine sisters. Various other activities were in the conference schedule, [End Page 199] but especially prominent were talks given by Christian monastics as their responses to the book out of their own experience of living according to the Benedictine Rule. The first of these talks was given by Sister Sarah Schwartzberg of the Benedictine Sisters of Perpetual Adoration. Her assigned topic was the section of the book Benedict's Dharma dealing with the themes of "freedom and forgiveness." Following a late-morning Eucharist and lunch, two presentations were made in the afternoon: Abbot Francis Cline, OCSO, of Mepkin Abbey in South Carolina, reflected on "discipline and spontaneity," and Father Columba Stewart, OSB, of Saint John's Abbey, Collegeville, Minnesota, spoke on the part of the book focusing on "tradition and adaptation." Those attending the conference again joined the resident community for vespers in the monastery chapel and then, after dinner, heard Father James Wiseman, OSB, of Saint Anselm's Abbey in Washington, D.C., speak on the themes of "leadership and humility" as these had been treated by the Buddhist authors in the last section of the book.The Sunday schedule began in a way similar to that of Saturday, with morning talks by the Buddhist scholar the Venerable Heng Sure and the MID chair Father Skudlarek. After Eucharist, Judith Simmer-Brown made some extemporaneous closing remarks to thank persons who had worked so hard to make the entire project a success. She also expressed pleasant surprise at how positively the book had been received. In her own words, "I think I speak for all... (shrink)

Particularism takes an extremely ecumenical view of what considerations might count as reasons and thereby threatens to ‘flatten the moral landscape’ by making it seem that there is no deep difference between, for example, pain, and shoelace color. After all, particularists have claimed, either could provide a reason provided a suitable moral context. To avoid this result, some particularists draw a distinction between default and non-default reasons. The present paper argues that all but the most deflationary ways of (...) drawing this distinction are either implausible or else insufficient to help the particularist avoid flattening the moral landscape. The difficulty can be avoided, however, if we reject particularism's extremely ecumenical view of reasons. (shrink)

According to a classical narrative, early geneticists, failing to see how Mendelism provides the missing pieces of Darwin’s theory, rejected gradual changes and advocated an implausible yet briefly popular view of evolution-by-mutation; after decades of delay (in which synthesis was prevented by personal conflicts, disciplinary rivalries, and anti-Darwinian animus), Darwinism emerged on a new Mendelian basis. Based on the works of four influential early geneticists – Bateson, de Vries, Morgan and Punnett –, and drawing on recent scholarship, we offer (...) an alternative that turns the classical view on its head. For early geneticists, embracing discrete inheritance and the mutation theory (for the origin of hereditary variation) did not entail rejection of selection, but rejection of Darwin’s non-Mendelian views of heredity and variation, his doctrine of natura non facit saltum, and his conception of “natural selection” as a creative force that shapes features out of masses of infinitesimal differences. We find no evidence of a delay in synthesizing mutation, rules of discrete inheritance, and selection in a Mendelian-Mutationist Synthesis. Instead, before 1918, early geneticists had conceptualized allelic selection, the Hardy–Weinberg equilibrium, the evolution of a quantitative trait under selection, the probability of fixation of a new mutation, and other key innovations. Contemporary evolutionary thinking seems closer to their more ecumenical view than to the restrictive mid-twentieth-century consensus known as the Modern Synthesis. (shrink)

Pluralist egalitarians think that luck and relational egalitarianism each articulates a component in a pluralist account of egalitarian justice. However, this ecumenical view appears problematic in the light of Elizabeth Anderson's claim that the divide arises because two incompatible views of justification are in play, which in turn generates derivative disagreements – e.g. about the proper currency of egalitarian justice. In support of pluralist egalitarianism I argue that two of Anderson's derivative disagreements are not rooted in the disagreement (...) over justification she identifies, and that the disagreement over justification cuts across standard disagreements between luck and relational egalitarian justice. (shrink)

In her recent (2009) book, The Origins of Concepts, Susan Carey argues that what she calls ‘Quinean Bootstrapping’ and processes of analogy in children show that the expressive power of a mind can be increased in ways that refute Jerry Fodor's (1975, 2008) ‘Mad Dog’ view that all concepts are innate. I argue that it is doubtful any evidence about the manifestation of concepts in children will bear upon the logico-semantic issues of expressive power. Analogy and bootstrapping may be (...) ways to bring about the former, but only by presupposing the very expressive powers Carey is claiming they explain. Analogies must be understood, and bootstrapping involves confirmation of hypotheses already expressible; otherwise they can't select among an infinitude of hypotheses compatible with the finite data the child has encountered, a fact rendered vivid by Goodman's ‘grue’ paradox and Chomsky's poverty of stimulus argument. The problems have special application to minds, since there is no reason to expect a child's concepts to be ‘projectible’ or to correspond to mind-independent natural kinds. I conclude with an ecumenical view that concepts are reasonably regarded as both innate and often learned, and that what is learned can in fact increase what really concerns Carey, the functioning psychological expressive power of the child, even if it leaves untouched what concerns Fodor, the semantic expressive power. Less ecumenically: maybe Fodor (2008) miscast the debate, and the real issue that bothers people concerns not nativism, but an issue on which Carey and Fodor surprisingly agree, his conceptual Atomism, or the view that all mono-morphemic concepts are primitive and unanalyzable. The issue deserves further discussion independently of Mad-doggery. (shrink)

Proponents of various causal exclusion arguments claim that for any given event, there is often a unique level of granularity at which that event is caused. Against these causal exclusion arguments, causal ecumenists argue that the same event or phenomenon can be caused at multiple levels of granularity. This paper argues that the Bayesian network approach to representing the causal structure of target systems is consistent with causal ecumenism. Given the ubiquity of Bayesian networks as a tool for representing causal (...) structure in both philosophy of science and science itself, this result speaks in favor of the ecumenical view, and against rival exclusionary accounts. Gebharter’s (Philos Phenomenol Res 95(2):353–375, 2017) argument that the Bayes nets formalism is consistent with causal exclusion is considered and rebutted. (shrink)

Religious freedom in Romania after 1989 has contributed decisively to changes in the religious structure in the country. From a religious point of view, the fall of the communist regime meant the end of abuse or interdictions for many people and communities. Discussing about ecumenism and interreligious or inter-confessional dialogue in Bihor is, according to the current demographic realities, a need entailed by the ethno-confessional diversity and multiculturalism specific to the area. The religious diversity has led not only to (...) inter-community tensions but also to better mutual knowledge, a phenomenon that has finally led to dialogue and the establishment of relationships. There is a visible tendency towards the realization of a unity in diversity in full awareness of the obstacles ahead. Beyond the energetic discourse of high Christian clericals, contemporary ecumenism has been met with several impediments imposed by the reality of some “minor” local issues that have remained unsolved over the years. At times, underlying theological issues have been a hindrance to a genuine ecumenical dialogue. (shrink)

The relation between Christianity and nation is a very old but also a permanent theme within the Ecumenical Movement. Our aim is to explain why this relation is so important for us, the Europeans, because Europe is in fact, a continent of nations that have to be known by their traditions and by the reciprocal manifestations which, unfortunately, are sometimes conflicting. This is why it is not very easy to speak or to write about it. From the Orthodox point (...) of view, the ideal of the nation can be completely integrated in the Christian ideal. Such an ideal makes possible the development of a nation’s natural qualities. It does not lead to a uniformity of nations, on the contrary, it leads to their growth within the unity of the Christian faith. (shrink)

Non-naturalism is the view that normative properties are response-independent, irreducible to natural properties, and causally inefficacious. An underexplored question for non-naturalism concerns the metasemantics of normative terms. Ideally, the non-naturalist could remain ecumenical, but it appears they cannot. Call this challenge the metasemantic challenge. This chapter suggests that non-naturalists endorse an epistemic account of reference determination of the sort recently defended by Imogen Dickie, with some modifications. An important implication of this account is that, if correct, a fully (...) fleshed out moral epistemology will simultaneously rebut metasemantic objections to non-naturalism. Thus, both the metasemantic and the more widely discussed epistemological challenges in effect amount to one. Before setting out the positive view, the chapter considers why all of the traditional metasemantic theories cause trouble for the non-naturalist. This includes discussions of teleosemantics, conceptual role semantics, as well as Schroeter and Schroeter’s “connectedness” model. (shrink)

Current views of consciousness can be divided by whether the theorist accepts or rejects cognitivism about consciousness. Cognitivism as we understand it is the view that consciousness is just a form of representation or an information-processing property of a system that has representations or perhaps both.<b> </b>Anti-cognitivists deny this, appealing to thought experiments about inverted spectra, zombies and the like to argue that consciousness could change while nothing cognitive or representational changes. Nearly everyone agrees, however, that consciousness has a (...) _representational base._ Whether consciousness _simply is_ representational or cognitive, it at least _requires _representation (and cognition). In an ecumenical spirit, we will focus on this point of agreement and sketch a theory of what this representational base might be. We hope that the result will be a framework useful for investigating consciousness empirically. (shrink)

The Reformed tradition, emerging in the 16th-century Reformation, consists of a variety of sources that often lead to complex and differing views about beliefs, doctrines and ethics. However, this tradition and theology have always stressed the significance of social justice and diakonia as important aspects of faith and ministry, even though its great sense of diversity has often nuanced and stressed different levels of understanding and engagement of social justice. This article aims to show that social justice and diakonia are (...) integral to Reformed tradition and practice. Using mainly the methodologies of literature review and contextuality (the author’s context), this article establishes that social justice is grounded in the history, theology, spirituality, confessions and polity of the Reformed faith. The latter aspects are also contained in the notion that to be Reformed is to be ecumenical. In this sense, Reformed tradition is concerned about the whole world and all creation. Contribution: The diverse and complex nature of Reformed tradition and theology often creates a sense of confusion on how Reformed Christians understand social justice and diakonia. This article offers a significant contribution to establishing that social justice is an integral aspect of Reformed tradition. By firmly grounding social justice in the history, theology, spirituality, confessions and polity of the Reformed faith, the author makes a significant contribution to a debate that has pervaded Reformed churches over many centuries. (shrink)

With a view to the theme of church renewal, this article explores the role of a well-known and popular phrase in the Reformed tradition within Protestantism, that is, ecclesia reformata semper reformanda [‘the reformed church should always be reformed’]. Is this a helpful slogan when considering the possibilities and the limitations of church renewal? Firstly, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the 20th century it was widely (...) recognised in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical ecclesiological perspective: the church is grounded in the gospel. Finally, the article focuses on church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of church renewal is possible. (shrink)

Contrary to the ecumenical spirit of our time, the differences among the Christian religions bring into question what one can say or do in common with fellow Christians. This issue, echoing the program of this journal, accentuates those differences, specifically when we focus on the Christian who is ill and suffering. At the bedside, it is the specifics of a religion, including not only its doctrines, but its informing and sustaining narratives, that must particularly be brought into play for (...) the sake of the patient. Given this, our focus in this article regards what such a view implies for the clinician who is caring for a Christian patient whose religion he mayor may not share, in general or in its specifics. Our basic conclusion is that the tendency for the clinician to act as both the patient's spiritual counselor, as well as his clinician, is generally neither prudent nor appropriate. Both hats should not be worn concurrently. This view is advanced not only because of concerns regarding patient vulnerability and the possible abuse of power, but also because the two roles may collide with or undermine each other. (shrink)

Fictional realism is the view that creatures of fiction exist. Mythical realism is the view that creatures of myth and mistaken theories exist. Call the combined view “Ecumenical Realism.” We critically evaluate three arguments for Ecumenical Realism and argue they are unsound because fictional storytelling differs from mistaken theorizing in important ways. We think these considerations support a more conservative view, “Sectarian Realism,” which results from subtracting “creatures of mistaken theorizing” from Ecumenical Realism. (...) We close by considering an important challenge to Sectarian Realism involving immigrants in fiction. (shrink)

The Standards' ecumenical implications are critically assessed in view of the risks which their cross-denominational or cross-faith cooperation implications on the one hand, and, on the other hand, their secular commitments to mutual learning, non-proselytizing, professionalism, and efficiency assessment might carry for chaplains' properly spiritual orientation. The problem posed by the ambiguity of language is raised as a warning that concepts like human dignity have a profoundly different meaning in secular and Christian contexts. Invoking such concepts can be (...) seriously misleading. (shrink)

The present ecumenical inter-religious dia- logue is more centered on the relationship between politics and traditional forms of reli- giosity expressed at societal level. It is obvi- ous that after the events of 11th September 2001 the next century will be more focused on cultural and religious dimensions than the last one. From this perspective I present in this paper the stage of inter-religious dia- logue from major Christian churches’ point of view and how churches understand their role (...) within the broader European context and world affairs’ challenges. (shrink)

It is often observed in metaethics that moral language displays a certain duality in as much as it seems to concern both objective facts in the world and subjective attitudes that move to action. In this paper, I defend The Dual Aspect Account which is intended to capture this duality: A person’s utterance of a sentence according to which φing has a moral characteristic, such as “φing is wrong,” conveys two things: The sentence expresses, in virtue of its conventional meaning, (...) the belief that φing has a moral property, and the utterance of the sentence carries a generalized conversational implicature to the effect that the person in question has an action-guiding attitude in relation to φing. This account has significant advantages over competing views: (i) As it is purely cognitivist, it does not have the difficulties of expressivism and various ecumenical positions. (ii) Yet, in spite of this, it can explain the close, “meaning-like,” connection between moral language and attitudes. (iii) In contrast to other pragmatic accounts, it is compatible with any relevant cognitivist view. (iv) It does not rest on a contentious pragmatic notion, such as conventional implicature. (v) It does not imply that utterances of complex moral sentences, such as conditionals, convey attitudes. In addition, the generalized implicature in question is fully calculable and cancellable. (shrink)

In the article of Viktoria Zaporozhets «Main aspects of external church relations of UAOC in the 90’s. XX century» from the religious-scientific point of view is carried out a comprehensive analysis of the institutionalization of the UAOC in the 90's of the twentieth century in the context of her external-church relation. It is noted that inter-church relations of the UAOC during the specified period of her existence can be characterized as two-vector. It is emphasized that the first vector is (...) due to the processes of interaction between the UAOC and the UOC-KP and the UOC that took place at the canonical councils / sessions of commissions, and the second vector is related to the fact that the UAOC tried to gain the canonical status of the Ecumenical Patriarch through the diocese of Canada and the United States. At the same time it is noted that although there were diplomatic inter-Orthodox relations of the UAOC, nevertheless there were temple seizures from each other. It is proved that the church-state relations of the UAOC in this period can be characterized as stable, since it was granted the right to perform services and own property, to open Sunday schools, to freely serve services in the Ukrainian language, although sometimes it was possible to find a negative attitude to this religious organization from the side of power. (shrink)

I argue that relaxed moral realists are not ontologically committed to moral properties. Regardless of whether we tie ontological commitment to quantification, entailment, or truthmaking, if moral properties are not explanatory (as relaxed realists claim), then moral truths do not require moral properties. This permits a nominalist form of relaxed realism that is both simpler and more ecumenical than extant formulations. The possibility of such a position places pressure on the ontology of competing views—and helps focus attention on the (...) critical and underexplored explanatory element of the relaxed realist’s program. (shrink)

In this chapter, a challenge to the idea of ecumenical exchange is set forth from explicit religious premises. One made by David Smolin critiques Michael Perry's ideas on religious dialogue. Based mainly on the conservative traditionalist view, Smolin rejects the idea of a rational reexamination of religious beliefs. Smolin regards liberal Christianity as unstable, because the attempted mix of modernist premises with loyalty to God is bound to result in an increasingly secular identity. Smolin urges that the very (...) nature of scriptural religions like Christianity, Judaism, and Islam is that they posit an extremely public and accessible revelation of God, from this Christian perspective, the main barrier to acceptance of Christianity is not insufficient understanding but a failure of will stemming from sinful human nature. Perry's reply to this critique presents a shift in position which Perry says that one should not posit an ideal that would render beliefs like David Smolin's an inappropriate basis for political choice. Instead, those beliefs need to be met on their merits. (shrink)

Two events, apparently distant one from the other and without any direct link between them, but nevertheless strictly connected by a common spiritual legacy, constitute the subject of this paper. The first one, took place in 1971, when a very special «ecumenical chapel» opened its doors to the public. It is known under the name of «Rothko Chapel», due to the general project, undertaken by the painter Mark Rothko. Since that time, it has become one of the most precious (...) artworks that represent the contemporary religious aesthetics. The black Rothko’s paintings, the Greek-cross building designed by the architect Philip Johnson, the Broken Obelisk of the artist Barnett Newman standing right out of the Chapel and the music composed for this ambient by the composer Morton Feldman, have replaced what traditionally has been called an «imago templi»; but contrary to all Christian tradition they represent (literally) no-thing. The second event, took place in 1795, when two young friends, Hegel and Schelling, were making a kind of oath under the sign of an Invisible Church, actualizing an ambiguous concept that, even if rooted in the Holy Scriptures, it had been condemned for its consequences as heretical. The relationship between these two events is given by contemporary art historians which have established that modern abstract painting, from a formal point of view, is rooted in the Romantic tradition. With this paper I would like to contribute to the establishment of this connection, not only by formal means, but by showing a common spiritual attitude towards images. Christianity, essentially figurative in its religious aesthetics, has always had to deal with the Jewish prohibition of image-making. This difficulty has been inherited to contemporary debates in which artist with classical readings and education, often of Jewish origins but active in Christian societies, try to create a new kind of art, above all traditions and free of dogmas. According to my suggestion, Rothko Chapel should be considered as the realization of a fragile balance in which both «aniconism» and «need of images» have simultaneously sublated their one-sidedness, producing a higher spiritual stage. Thus, such a chapel would not be a simple space where all religions could only meet and undertake a dialog, but should be considered as something more surprising: a unique realization of what logically appears as a pure contradiction: the realization of an Imago Templi for an Invisible Church. (shrink)