Papers by John S - H Gibaut
Review of Ecumenical Studies Sibiu, Apr 1, 2015
Anglican theological review, 2006
... its maximum tragedy but going beyond Page 20. 2 I Believe, Despite Everything the context of ... more ... its maximum tragedy but going beyond Page 20. 2 I Believe, Despite Everything the context of horror. It is not therefore uniquely a matter of my own question, but of this intense question of believers, in which I place my own question. Why does God seem "to keep his distance ...
Fortress Press eBooks, 2018
Ecumenical Review, Jun 15, 2010
International Journal for The Study of The Christian Church, May 1, 2009
The centenary of the World Missionary Conference of 1910, held in Edinburgh, was a suggestive mom... more The centenary of the World Missionary Conference of 1910, held in Edinburgh, was a suggestive moment for many people seeking direction for Christian mission in the 21 st century. Several different constituencies within world Christianity held significant events around 2010. From 2005, an international group worked collaboratively to develop an intercontinental and multidenominational project, known as Edinburgh 2010, based at New College, University of Edinburgh. This initiative brought together representatives of twenty different global Christian bodies, representing all major Christian denominations and confessions, and many different strands of mission and church life, to mark the centenary. Essential to the work of the Edinburgh 1910 Conference, and of abiding value, were the findings of the eight think-tanks or 'commissions'. These inspired the idea of a new round of collaborative reflection on Christian mission-but now focused on nine themes identified as being key to mission in the 21 st century. The study process was polycentric, open-ended, and as inclusive as possible of the different genders, regions of the world, and theological and confessional perspectives in today's church. It was overseen by the Study
Welcome and Housekeeping Prof. Paul Lakeland, Aloysius P. Kelley, S.J. Professor of Catholic Stud... more Welcome and Housekeeping Prof. Paul Lakeland, Aloysius P. Kelley, S.J. Professor of Catholic Studies and Director of the Center for Catholic Studies, Fairfield University, USA Introduction to Plenary in the Context of the Conference Prof. Paul D. Murray, Professor of Systematic Theology and Dean & Director of the Centre for Catholic Studies, Durham University, UK Panel Members: Most Rev. David Moxon, the Archbishop of Canterbury’s Representative to the Holy See, Director of the Anglican Centre in Rome, and Co-Chair of the Anglican – Roman Catholic International Commission Geraldine Hawkes, Executive Officer, South Australian Council of Churches Rev. Dr John Gibaut, Director of the Commission on Faith and Order for the World Council of Churches Rev. Anthony Currer, Staff member for Catholic-Anglican and Catholic-Methodist relations, The Pontifical Council for the Promotion of Christian Unit
Ecumenical Review, Dec 1, 2014
What Ever Happened to Faith and Order at Vatican II? The relationship between the Commission on F... more What Ever Happened to Faith and Order at Vatican II? The relationship between the Commission on Faith and Order and the Second Vatican Council is a distinct, yet partial, chapter of a much broader and more complex accounting of ecclesial relationships within the ecumenical movement, between the Roman Catholic Church and the wider ecumenical movement, and between the Roman Catholic Church and the World Council of Churches (WCC). The Commission on Faith and Order has been shaped by these wider contexts, and in turn has shaped the Roman Catholic engagement with the churches and the WCC. Accounts of the relationship between the WCC and Vatican II are well documented in histories, such as the magisterial five volumes of the History of Vatican II edited by Giuseppe Alberigo, and other accounts of the council, such as the 2010 text Christian Unity: Duty and Hope, commemorating the 50th anniversary of the Pontifical Council for Promoting Christian Unity. These histories seldom, if ever, mention the Commission on Faith and Order, and if it is mentioned, it is usually in the context of its Fourth World Conference in 1963, with reference to its treatment of "Scripture, Tradition and Traditions" and the Constitution on Divine Revelation, Dei Verbum. There are significant non-Roman Catholic accounts of the council, such as Lukas Vischer's chapter in 1 I am grateful to my Faith and Order colleagues Dr Dagmar Heller, for proposing this particular topic to me, and Dr Odair Pedroso Mateus, for being my immediate dialogue partner in discerning the direction in which the research for this topic has been pursued. bs_bs_banner
T&T Clark Handbook of Ecclesiology
Anglican Orders and Ordinations, 2010
Revising the Eucharist, 2009
Ritual, Text and Law, 2017
Edinburgh Centenary Series Compendium, 2018
International Journal for the Study of the Christian Church, 2016
Dublin in 1984, c overed a wide range of topics. The Moscow Agreed Statement considered the knowl... more Dublin in 1984, c overed a wide range of topics. The Moscow Agreed Statement considered the knowledge of God (the distinction between the divine essence and the divine energies), the inspiration and authority of the Holy Scripture, the relation between Scripture and Tradition, the authority of councils, the Filioque clause, the Church as Eucharistic community, and the invocation of the Holy Spirit in the Eucharist. The Dublin Statement discussed in general terms the mystery of the Church, faith in the Trinity, prayer and holiness, the communion of saints and the departed, and icons. The third agreed statement, The Church of the Triune God, adopted at Cyprus in 2006, analysed more systematically and in far greater detail the theme of ecclesiology. It gave careful consideration to the understanding of the episcopate and the meaning of primacy and synodality, and to the variety of Christian ministries. In the section entitled 'Christ, Humanity, and the Church', The Cyprus Statement also raised questions concerning the Christian understanding of the human person. Developing what was said on t his subject in The Cyprus Statement, from 2009 onw ards the Commission has concentrated upon t he theme of Christian anthropology. This is particularly Introduction: The Heavens are Telling the Glory of God Creation as a Gift of God: The God-Given Reality of the Human Person Orthodox and Anglicans, relying on Scripture and the common Christian tradition, understand the fundamental determining reality of the human person to be our relationship with the triune God. Creation, including humankind, is a gift of God, expressing his love and revealing the divine intention. In creation, God brings into existence human beings with the freedom to love both God and their fellow creatures. To be human is to know, love, and delight in God and to share in God's life as far as created beings may. Thus it is in praising and worshipping God that we discover who we are as human beings. In the Fall humans chose to live outside of the divine-human communion, bringing disharmony, suffering, and death into the world. Nevertheless, creation continues to reveal the divine intention, and through Christ God offers forgiveness and the renewal of all creation (Rom 1.20; 8.18-21). Authentic Relationship with God through Christ The full potential of the human person is revealed in Christ, by the Holy Spirit. In Christ we are brought face to face with the Father (Jn 14.9). In Christ, we are also enabled to face ourselves and one another as we truly are. God has become human not only that we may share in the divine life, but also that we may become fully human. St Athanasius said, 'He became human that we might be made divine.' 1 We could also affirm that He became human that we might be made truly human. Through the Incarnation, Crucifixion, Resurrection, and Ascension-and through the extension of these events in the sacramental life-all humanity, together with the whole of creation, is called to participate in God's saving action. Both Anglicans and Orthodox describe the work of Christ by referring to him as the last Adam (1 Cor 15.45). Christ heals the wounds inflicted upon human nature and the whole creation through the transgression of the first Adam. Christ sums up and gathers in himself all creation (Eph 1.10): in the words of St Irenaeus of Lyons, 'As the eternal King, he recapitulates all things in Himself.' 2 Christ suffered on behalf of humankind to bring us to participation in the community of the triune God, triumphing over sin and evil and making 'peace through the blood of his cross' (Col 1.20). Thus we are a new creation (2 Cor 5.17), 'God's own people' (1 Pet 2.9), forgiven, healed, and renewed. Responding with Praise and Thanksgiving Creation is a divine work of art, a reflection of the glory of God. The Book of Genesis describes God as seeing creation as 'good and beautiful' (Gen 1.31-2.1 LXX). Humanity created in the
Uploads
Papers by John S - H Gibaut