| Abstract
|
:
|
Conflicts over human sexuality are creating schisms within many churches, increasing the ecumenical challenges faced by the wider church. While there are legitimate theological disagreements, there has been a separation between “Global South” and “Global North” members of the denominations, as can be seen in the examples of United Methodism, Anglicanism, and Lutheranism. Schisms such as those based on human sexuality cannot overlook colonialism as a factor. Addressing this, Receptive Ecumenism has potential as a potent postcolonial method because Receptive Ecumenism offers tools that allow there to be dialogue among Christians who are particularly divided within denominations along lines created by colonialism, largely because of its posture of learning and listening. Indeed, if churches were to receive the methods of Receptive Ecumenism, by adopting a stance of active listening and learning, rather than a stance of self-advocacy and argument, the churches may find ways to heal internal divisions. Conflicts over human sexuality are creating schisms within many churches, increasing the ecumenical challenges faced by the wider church. While there are legitimate theological disagreements, there has been a separation between “Global South” and “Global North” members of the denominations, as can be seen in the examples of United Methodism, Anglicanism, and Lutheranism. Schisms such as those based on human sexuality cannot overlook colonialism as a factor. Addressing this, Receptive Ecumenism has potential as a potent postcolonial method because Receptive Ecumenism offers tools that allow there to be dialogue among Christians who are particularly divided within denominations along lines created by colonialism, largely because of its posture of learning and listening. Indeed, if churches were to receive the methods of Receptive Ecumenism, by adopting a stance of active listening and learning, rather than a stance of self-advocacy and argument, the churches may find ways to heal internal divisions. Conflicts over human sexuality are creating schisms within many churches, increasing the ecumenical challenges faced by the wider church. While there are legitimate theological disagreements, there has been a separation between “Global South” and “Global North” members of the denominations, as can be seen in the examples of United Methodism, Anglicanism, and Lutheranism. Schisms such as those based on human sexuality cannot overlook colonialism as a factor. Addressing this, Receptive Ecumenism has potential as a potent postcolonial method because Receptive Ecumenism offers tools that allow there to be dialogue among Christians who are particularly divided within denominations along lines created by colonialism, largely because of its posture of learning and listening. Indeed, if churches were to receive the methods of Receptive Ecumenism, by adopting a stance of active listening and learning, rather than a stance of self-advocacy and argument, the churches may find ways to heal internal divisions. Conflicts over human sexuality are creating schisms within many churches, increasing the ecumenical challenges faced by the wider church. While there are legitimate theological disagreements, there has been a separation between “Global South” and “Global North” members of the denominations, as can be seen in the examples of United Methodism, Anglicanism, and Lutheranism. Schisms such as those based on human sexuality cannot overlook colonialism as a factor. Addressing this, Receptive Ecumenism has potential as a potent postcolonial method because Receptive Ecumenism offers tools that allow there to be dialogue among Christians who are particularly divided within denominations along lines created by colonialism, largely because of its posture of learning and listening. Indeed, if churches were to receive the methods of Receptive Ecumenism, by adopting a stance of active listening and learning, rather than a stance of self-advocacy and argument, the churches may find ways to heal internal divisions.
|