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|Title: ||Standing with Unfamiliar Company on Uncommon Ground: The Catholic Church and the Chicago Parliaments of Religions|
|Authors: ||Parra, Carlos|
|Advisor: ||Troper, Harold M.|
|Department: ||Theory and Policy Studies in Education|
American Religious History
American Catholic History
Chicago Religious History
Parliament of Religions
Catholic Theology of Religions
Second Vatican Council
Assisi World Day of Prayer
Protestant perception of Catholics
|Issue Date: ||18-Dec-2012|
|Abstract: ||This study explores the struggle of the Catholic Church to be true to itself and its mission in the midst of other religions, in the context of the non-Catholic American culture, and in relation to the modern world and its discontents. As milestones of the global interfaith movement, American religious freedom and pluralism, and of the relation of religion to modernity, the Chicago Parliaments of Religions offer a unique window through which to view this Catholic struggle at work in the religious public square created by the Parliaments and the evolution of that struggle over the course of the century framed by the two Chicago events.
In relation to other religions, the Catholic Church stretched itself from an exclusivist position of being the only true and good religion to an inclusivist position of recognizing that truth and good can be present in other religions. Uniquely, Catholic involvement in the centennial Parliament made the Church stretch itself even further, beyond the exclusivist-inclusivist spectrum into a pluralist framework in which the Church acted humbly as one religion among many.
In relation to American culture, the Catholic Church stretched itself from a Eurocentric and monarchic worldview with claims of Catholic supremacy to the American alternative of democracy, religious freedom, and the separation of church and state.
In relation to modernity, the Church stretched itself from viewing the modern world as an enemy to be fought and conquered to befriending modernity and designing some specific accommodations to it.
In these three relationships, there was indeed a shift, but not at all a clean break. Instead a stretch occurred, acknowledging a lived intra-Catholic tension between religious exclusivism and inclusivism, between a universal Catholic identity and Catholic inculturation in America (and in other cultures), and between the immutability of Catholic eternal truths and their translatability into the new languages offered by the modern world. In all this the Second Vatican Council was the major catalyst. For all three cases the Chicago Parliaments of Religions serve as environments conducive to the raising of important questions about Catholic identity, the Catholic understanding of non-Catholics, and Catholic interfaith relations.|
|Appears in Collections:||Doctoral|
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