By Nicholas M. Healy
Healy has written a ebook with sensitivity, intensity and nice theological prescience. He first describes a lot of the issues with present ecclesiological "blueprints": humans of God, physique of CHrist, etc., asserting that they're all positive as blueprints, yet all be afflicted by a dualist essence. through the use of Balthazar's theodramatic horizon, he addresses the realities of a concrete chuch in a hypermodern and postmodern age.
His portion of plurality is a breath of fesh air, after having learn the writings of peopel like Hick who rather simply are looking to strength a totalizing process uponall religions, rather rendering them incapable of creating any fact claims with no being branded as "parocial" or "fundamentalist". He exposes the eventually liberal underpinnings of this view, that is rather roots in one other type of culture.
The theodramatic horizon in identify is new to me, yet uts proposal has been visible in authors akin to Brian Walsh, who espouse seeing Christianity as havings its personal "metanarrative" that needs to have interaction with faithfulness with different traditions. this isn't in basic terms sincere ecclesiaology, however it addresses the truth of a sinful church that needs to be corrected, frequently from the surface.
This is a needs to for somebody thinking about the place the church is headed.
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Extra info for Church, World and the Christian Life: Practical-Prophetic Ecclesiology
36 Each ecclesiology there reﬂects the context and concerns of a particular community: that of Matthew, for example, is clearly different in important respects from that of Luke or Paul. 37 Throughout the tradition, a variety of ecclesiological models can be found, many of which were considered quite legitimate and useful for some particular context and need. Thus there are simply too few parameters in Scripture or tradition to support strong claims for a single supermodel; quite the contrary. Although we may ﬁnd that certain models are essential to any good theology of the church (“Body of Christ,” “communion,” and “People of God” would be obvious candidates), it would be difﬁcult to argue from Scripture or tradition that one of these should be considered the primary one in a way that relegates all others to secondary status.
Collegeville: Glazier/Liturgical Press, 1992), p. xi. For an Orthodox version of communion ecclesiology, see John D. Zizioulas, Being as Communion: Studies in Personhood and the Church (Crestwood, NY: St. Vladimir’s Seminary Press, 1985). 21. , Church of Churches, p. 195. 22. “Conceivably” since, as Ephraim Radner has argued, the twofold construal can be used to avoid facing the critical theological issues of division. See Radner, The End of the Church: A Pneumatology of Christian Division in the West (Grand Rapids: Eerdmans, 1998), p.
Karl-Heinz Kruger (New York: Crossroad, 1975), pp. 73ff. See also Rahner’s The Church and the Sacraments, trans. W. J. O’Hara (London: Herder, 1963). Blueprint ecclesiologies that while the two aspects are not to be confused, neither should they be divided. In spite of sin and human ﬁnitude the visible church is indeed a true sacrament or Realsymbol, for it makes present in history the res that is hidden within it. 15 Karl Barth also construes the church as a twofold entity, and uses a model, “Body of Christ,” that explicitly reﬂects the church’s ontological structure.