The Primacy and Infallibility of the Pope have long stood as roadblocks to fellowship between the Roman Catholic Church and other church bodies. Now, however, as many churches strive for greater ecumenical rapprochement and ecclesial unity, scholars from a variety of Christian traditions have been exploring together the possibility that church unity may indeed be well served by the ministry of St. Peter. How Can the Petrine Ministry Be a Service to the Unity of the Universal Church? assembles twenty-one forward-looking essays on the papal office by an assortment of theologians, canonists, ecumenists, ecclesiologists, sociologists, and Scripture experts from diverse backgrounds, including Catholic, Orthodox, Anglican, Lutheran, Methodist, and Reformed. They examine the conditions under which the papacy might one day be re-received by Christian church bodies worldwide - not as an autocratic monarchy but, rather, as the unifying agency for a diverse yet cohesive universal church. This book provides a rare glimpse into a high-level discussion that should be appreciated by anyone interested in the future of the "one, holy, catholic, and apostolic church." Book jacket.

The importance of baptism within Christian history, theology, and practice is of the first order. Rooted in Christian Scripture, baptism is initiation into Jesus Christ and the sacramental beginning of engagement with the church, the body of Christ. In recent decades, the relationship between baptismal theology and ecclesiology has changed. Rather than focusing solely on the implications of baptism for individuals, the center of theological conversation has moved increasingly to the nature of baptism as formative of the church. One of the pioneers in exploring this theological issue in the United States has been the Rev. Dr. Louis Weil, who, from the time he helped author the 1979 Book of Common Prayer, has advocated for an approach called "baptismal ecclesiology." In a number of essays since the 1980s, Dr. Weil has encouraged an increasingly ecumenical conversation around this particular approach to ecclesiology. This ecumenical collection of essays by a distinguished and international group of sixteen scholars continues the conversation on liturgy and ecclesiology begun by Fr. Weil.

The Roman Catholic papacy has long been a thorny issue dividing the ecumenical church. In this book several outstanding Lutheran and Catholic theologians, known collectively as the Group of Farfa Sabina, present the results of their five-year dialogue, showing how the papal (Petrine) ministry might actually serve to unify the worldwide communion of churches. Offering biblical, historical, and canonical analyses of key Vatican texts, this volume opens up paths to new and surprising Lutheran-Catholic convergences. The volume as a whole reflects the mutual commitment of Farfa Sabina members to shaping declarations of intent into effective realities.

The divided church is withering on the vine. Crises of its own making--ranging from clergy sexual abuse and its cover-up to the church's complicity in colonialism, empire, and patriarchy--coupled with societal shifts beyond the church's control, have eroded its credibility. A much-deserved decline is well underway. And yet, churches remain content to continue with business as usual. The causes of this state of crisis are manifold and complex, and no one solution could resolve them all. But so long as the church remains in a state of division, no solutions will be forthcoming. Division is no mere regrettable shortcoming or inconvenience; it is a contradiction of the church's foundation. After all, Jesus prayed that his followers would be one so the world could believe he was sent by God. Faced with a crisis of credibility, the church finds no way forward because a divided church renders the gospel message not credible. Ruptured Bodies is a systematic theological account of the divided church. It argues that no adequate ecclesiology can ignore division, because in doing so, it will fail to describe the church that actually is. Such an understanding must integrate the reality of division, while also refusing to blunt its sharp edge--neither dismissing, excusing, nor minimizing it. What must the church be, given the fact of its division? Schlesinger presents a systematic ecclesiology of the divided church despite that idea's seeming impossibilty, because such an ecclesiology is precisely what we need.

John Paul II's encyclical "On Commitment to Ecumenism" inspired these essays originally presented at a symposium in Rome.

Examines the implications of the consensus reached by the AnglicanRoman Catholic International Commission (ARCIC) on universal primacy for the further development of the Catholic Church’s doctrines of papal primacy, in order that a reformed and renewed Petrine ministry may be received by all Christians .

In this scholarly work Paul Hinlicky transcends the impasse between dogmatic and systematic theology as he presents an original, comprehensive system of theology especially apropos to the post-Christendom North American context. Deploying an unusual Spirit-Son-Father trinitarian scheme, Hinlicky carefully develops his system of theology through expansive, wide-ranging argumentation. He engages with other theologians throughout the book and concludes each major section by discussing an alternate perspective on the subject.

Jonas Jonson, who was directly involved with the ecumenical movement for forty years, offers in this book an inside perspective on an ever-changing global Christianity. Reviewing developments in ecumenism from the 1960s to the present, Jonson discusses the decolonization of mission, interreligious relations, God s preferential option for the poor, and unity in diversity. He also maps the global ecumenical landscape and presents the Fourth Church — comprising charismatic, Pentecostal, and evangelical movements of the twentieth century. How did the ecumenical movement respond to the fall of communism, the opening of China, and the globalization of financial markets? Why did so many big churches, caught in the whirlwind of change, retreat from their ecumenical commitments in order to promote and protect their own interests? Jonson addresses these questions and more in this comprehensive review of global Christianity and the ecumenical movement.

Vatican II represents a watershed in the history of Catholic ecclesiology. Although it stands in organic continuity with previous magisterial teaching, distortions of its teaching have proliferated since the time of the Council, leading many to conclude that the Catholic Church changed her position regarding the identity that exists between the One Church of Christ and the Catholic Church. Stephen A. Hipp’s The One Church of Christ: Understanding Vatican II refutes that conclusion and explains the Catholic understanding of how Christ’s indivisible Church relates to the Catholic Church, to non-Catholic Christian communities, and to other religious societies. Hipp thoroughly examines the controversial statement that “the Church of Christ subsists in the Catholic Church” from terminological, historical, and theological perspectives, showing that Vatican II introduces nothing doctrinally new to the Church’s self-understanding, but provides a more nuanced way of speaking about the unicity and universality that define Christ’s Church. He reveals that Vatican II thereby establishes ecumenism and interreligious dialogue on fruitful ground, while calling Catholics to a greater appreciation of the extraordinary gift of the Church’s subsistence.

Walter Kasper is already well-known and loved throughout the English-speaking world. He has held high office in the Vatican but until his recent retirement has felt constrained from publishing what he really thinks and his vision of the Church for the future. Kasper brings to conclusion a project that has been pursued for years, as it joins together his greatest monographs on the subject of God's teaching and Christology. The book covers three main topics: Nature, Reality and the Mission of the Church. The introductory section is autobiographical and the reader can see Kasper's personal and theological way in to and with the Church. He develops the actual ecclesiological exegesis - for Kasper the representation of the Being of the Church is not about empirical description, but rather a testimony of being. He emphasizes that nobody is able to apply the stereotypical and idealistic image of the heavens to the critical acknowledgement of the church's present. The program of the Church is ultimately not self-directed but rather remains oriented towards the finalization of the arrival of the kingdom of God and the spiritual healing of the human race.