Enlightenment and Ecumenism

The contribution of monasticism to Christian theology\u27s framework in almost all periods is undisputed. However, the eighteenth century as a period of monastic theology is still—unjustly—overlooked. That was precisely the time when monks, mostly Benedictines, challenged the traditional ways of theologizing and, along with a number of dedicated individuals, initiated what came to be called the Catholic Enlightenment.1 This movement worked not only for a renewal of ecclesiastical practice and thought, but also for a peaceful dialogue between the Christian churches and even toward an ecumenical theology. One of the most intriguing figures of this enlightened theology is the Swabian Benedictine Beda Mayr (1742-1794)—the forgotten grandfather of ecumenical theology

Inspiration and Inerrancy in Scripture

Inspiration in Qur\u27anic revelation is quite different from the Catholic understanding. The incarnational principle through which the human faculties of the inspired writer are active in the very mode of receptivity seems to be understood differently by Muslims. Differences in understanding how the God who speaks is known by his creatures can lead to invaluable dialogue and mutual understanding for both of our Abrahamic traditions

Reason within the limits of religion alone: Hamann’s onto-Christology

Accepted manuscrip

Catholic Theology and the Enlightenment (1670–1815)

This chapter examines the Catholic Church’s engagement with the Enlightenment from 1670–1815. It considers Catholic philosophies of the Enlightenment and new conceptualizations of natural law. The chapter also explores Catholic exegetical discussions during the period, showing how Enlightenment concerns enabled new styles of attention to the Scriptural text, new Patristic scholarship, and the origins of the later liturgical movement. Jansenist and Gallican theologies stimulated reflection on eccelesiology and the papacy, and a variety of thinkers developed new theologies of the state, and of the economy. This period also saw the rise of the Catholic ultramontanism that was to mark Church life until the Second Vatican Council

African Metaphysics and Religious Ethics

Scholars of African moral thought reject the possibility of an African religious ethics by invoking at least three major reasons. The first objection to ‘ethical supernaturalism’ argues that it is part of those aspects of African culture that are ‘anachronistic’ insofar as they are superstitious rather than rational; as such, they should be jettisoned. The second objection points out that ethical supernaturalism is incompatible with the utilitarian approach to religion that typically characterises some African peoples’ orientation to it. The last objection argues that religious ethics by their very nature require the feature (of revelation), which is generally lacking in African religious experiences. The facet of revelation is crucial for a religious ethics since it solves the epistemological problem of knowing the will of God or the content of morality. In this article, I construct a vitality-based African religious moral theory; and, I argue that it can successfully meet these objections