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SECOND VATICAN COUNCIL

Mission in Dialogue. 1962 – 1965. SECOND VATICAN COUNCIL. NOSTRA AETATE (art. 1).

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SECOND VATICAN COUNCIL

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  1. Mission in Dialogue 1962 – 1965 SECOND VATICAN COUNCIL

  2. NOSTRA AETATE(art. 1) • In this age of ours, when men are drawing more closely together and the bonds of friendship between different peoples are being strengthened, the Church examines with greater care the relation which she has to non-Christian religions. • Ever aware of her duty to foster unity and charity among individuals, and even among nations, she reflects at the outset on what men have in common and what tends to promote fellowship among them. Declaration on the Relation of the Church to non-christian religions - Nostra Aetate

  3. NOSTRA AETATE(art. 1) • The Catholic Church rejects nothing of what is true and holy in these religions. She has a high regard for the manner of life and conduct, the precepts and doctrines which, although differing in many ways from her own teaching, nevertheless, often reflect a ray of that truthwhich enlightens all men. • The Church, therefore, urges her sons to enter with prudence and charity into discussion and collaboration with members of other religions. • Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve and encouragethe spiritual and moral truths found among non-Christians, and also their social life and culture

  4. Assisi Day of Prayer for Peace (1986, 1999, 2002)

  5. Established in 1972 the FABC is the pan-Asian institution which officially represents the more than 100 million Catholics in Asia. Through its numerous assemblies, institutes, and statements it has evolved a theology of the local church which takes seriously the contextual approach to doing theology. Its most significant contribution is the “triple dialogue” of the Church with the poor, the cultures, and the religions of Asia.

  6. Doing theology in an Asian context means taking into account contextual realities as resources of theology. … as Asian Christians, we do theology together with Asian realities as resources, insofar as we discern in them God’s presence, action and the work of the Spirit. The cultures of peoples, the history of their struggles, their religions, their religious scriptures, oral traditions, popular religiosity, economic and political realities and world events, historical personages, stories of oppressed people crying for justice, freedom, dignity, life, and solidarity become resources of theology, and assume methodological importance in our context.

  7. Colonial Christianity Mission and Evangelization in Asia Inculturated Christianity

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