Abstract
The overall theme of the Assisi 2012 gathering was “Where We Dwell in Common: Pathways for Dialogue in the Twenty-First Century.” The first evening of the assembly was devoted to the topic “Thinking Outside the Ecumenical Box: The Quest for Dialogue.” The opening addresses invoked “the power of hope” as the gateway for our collective deliberations.
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Notes
Paul Tillich, The Dynamics of Faith (New York: Perennial Classics, 2001 [1957]), 33;
Paul Tillich, Systematic Theology (Chicago: University of Chicago Press, 1957–63), 1:37, 1:227, 3:245.
For key texts describing a universalist approach to communion ecclesiol-ogy and alternative approaches to the local church and the communion of churches associated with the debate between Cardinals Joseph Ratz-inger and Walter Kasper, see Bradford E. Hinze, “Ecclesial Impasse: What Can We Learn from Our Laments?,” Theological Studies 72, no. 3 (2011): 470–95.
For further elaboration of my approach to prophetic awareness, discernment, and witness, see Bradford E. Hinze, “The Tasks of Theology in the Proyecto Social of the University’s Mission” (College Theology Society Presidential Address), Horizons 39, no. 2 (2012): 282–309.
For illustrations of this standard approach to prophecy in theology, see Catherine E. Clifford and Richard R. Gaillardetz, “Reimagining the Ecclesial/Prophetic Vocation of the Theologian,” Catholic Theological Society of America Proceedings 65 (2010): 43–62;
and Ormond Rush, The Eyes of Faith: The Sense of the Faithful and the Church’s Reception of Revelation (Washington, DC: Catholic University of America Press, 2009).
Dorothy Day, “Poverty and Precarity,” in Dorothy Day: Selected Writings, By Little and By Little, ed. Robert Ellsberg (Maryknoll, NY: Orbis, 1992), from passage dated May 1952.
Emmanuel Levinas, “Peace and Proximity,” in Emmanuel Levinas Basic Philosophical Writings, ed. Adriaan T. Peperzak, Simon Critchley, and Robert Bernasconi (Bloomington: Indiana University Press, 1996), 161–69, at 167.
See Judith Butler’s comments on this passage in Precarious Life: The Powers of Mourning and Violence (London: Verso, 2004), 128–51.
On precariousness and precarity, see Judith Butler, Frames of War: When Is Life Grievable (London: Verso, 2009), esp. 1–30, at 3–7, 13–15.
See Sanford D. Worwitt, Let Them Call Me Rebel: Saul Alinsky, His Life and Legacy (New York: Random House, 1989; London: Vintage Offprint, 1992).
Bernard E. Doering, ed., The Philosopher and the Provocateur: The Correspondence of Jacques Maritain and Saul Alinsky (Notre Dame, IN: University of Notre Dame Press, 1994); Luke Bertherton discusses the relation of Alinsky and Maritain in Christianity and Contemporary Politics (Malden, MA: Wiley-Blackwell, 2010), 70–125.
Saul D. Alinsky, Reveille for Radicals (Chicago: University of Chicago Press, 1946; London: Vintage Edition, 1989); Alinsky, Rules for Radicals (New York: Random House, 1971; London: Vintage Edition, 1989); Nicholas von Hoffman, Radical: A Portrait of Saul Alinsky (New York: Nation Books, 2010).
Ed Chambers, a former seminarian, was one of Alinsky’s most influential disciples, see Edward T. Chambers with Michael A. Cowan, Roots for Radicals: Organizing for Power, Action, and Justice (New York: Continuum, 2003).
The list is treated in “On the Eight Thoughts,” in Evagrius of Pontus, The Greek Ascetic Corpus, trans. Robert E. Sinkewicz (Oxford: Oxford University Press, 2003), 66–90; and Evagrius Ponticus, The Praktikos and Chapters on Prayers, trans. John Etudes Bamberger (Kalamazoo, MI: Cistercian Publications, 1972), Praktikos, nos. 8–14 on pp. 16–20.
For my exploration of the teachings of Evagrius on deadly sins as a resource for analyzing social sin and community organizing, see Bradford E. Hinze, “Talking Back, Acting Up: Wrestling with Spirits in Social Bodies,” in Spirits: Occultism, Principalities, and Powers (Acts of the 14th SIST International Missiological Symposium, 2011), ed. Charles A. Ebelebe (Enugu, Nigeria: San Press, 2012), 57–180; a significantly revised version will appear in Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World: Losing the Spirits, ed. Kirsteen Kim, Veli-Matti Kärkkäinen, and Amos Yong (New York: Palgrave Macmil-lan, 2013), 155–70.
Saul D. Alinsky, Reveille for Radicals (New York: Vintage Books, 1969), 132–33.
Bernard Loomer, “Two Conceptions of Power,” originally appeared in Process Studies 6 (Spring 1976), 5–32;
Hannah Arendt, The Human Condition (Chicago: University of Chicago Press, 1998), 200.
Jeffrey Stout, Blessed Are the Organized: Grassroots Democracy in America (Princeton, NJ: Princeton University Press, 2010), 55.
Against the rule of the mob, Joseph Ratzinger in the 1970s and 1980s repudiated the principle of majority rule in the church in his treatment of the democratic character of the church, see Joseph Ratzinger and Hans Maier, Democratie in der Kirche: Möglichkeiten und Grenzen (Limberg: Topos Plus, 1970, 2000); and John Burkhard has also emphasized the need to heed not only the voices of those who are observant and practicing believers among the people of God but also the marginal voices that fall outside of the acceptable consensus in the church and that prophet obedience cannot be reduced to poll or vote results. Prophetic obedience is to the voice of the Spirit amid the people of God. This obedience is constituted by attentiveness, reception, and a discerning response to the aspirations and laments of the people of God;
see John J. Burkhard, “Sensus Fidei: Recent Theological Reflection (1990–2001),” Heythrop Journal 47, no. 1 (2006): 38–54, at 48.
For a discussion of this encounter and the effort to reinterpret what transpired, see Paul Moses, The Saint and the Sultan: The Crusades, Islam, and Francis of Assisi’s Mission of Peace (New York: Doubleday, 2009).
For an effort at Muslim-Catholic collaboration drawing on the principles enunciated in the Justfaith Program, see George Dardess and Marvin L. Krier Mich, In the Spirit of St. Francis and the Sultan: Catholics and Muslims Working Together for the Common Good (Maryknoll, NY: Orbis, 2011). On Justfaith Programs, see http://www.justfaith.org.
Fazlur Rahman, “Islam and Social Justice,” Pakistan Forum 1 (October–November 1970): 4–5, 9.
Michael Ipgrave, ed., Building a Better Bridge: Muslims, Christians, and The Common Good (Washington, DC: Georgetown University Press, 2008);
Michael Ipgrave, ed., Justice and Rights: Christian and Muslim Perspectives (Washington, DC: Georgetown University Press, 2009). Also see the influential writings of Tariq Ramadan, Khaled Abou El Fadl, Majid Khadduri, Edward Said, Talal Asad, and Saba Mahmood.
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Hinze, B.E. (2016). Precarious Life, Laments, and the Promise of Prophetic Ecumenical and Interfaith Communities. In: Mannion, G. (eds) Where We Dwell in Common. Pathways for Ecumenical and Interreligious Dialogue. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137503152_4
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