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By Gerard Mannion
An ecumenical and interfaith accumulating, 'Where We stay in universal Pathways for discussion within the twenty first Century' came about in Assisi in April 2012. This quantity offers highlights from this historical accumulating and invitations readers to get involved because the dialog continues.
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40. 41. 42. 43. 44. 45. Gerard Mannion them is transformed in a positive sense. See, for example, Paul Ricoeur, “The Critique of Religion,” in The Philosophy of Paul Ricoeur, ed. Charles Reagan and David Stewart (Boston: Beacon, 1978), 213–22. David Tracy, “Beyond Foundationalism and Relativism: Hermeneutics and the New Ecumenism,” in On Naming the Present: Reflections on God, Hermeneutics, and Church (Maryknoll, NY: Orbis Books, 1994), 138. The precise details of whether he was taken prisoner or whether there was a voluntary element to this encounter are disputed.
He describes his own reaction about living through the early years of the conflict before moving to the Republic of Ireland (“an inner émigré grown long haired”). In particular, he concentrates on one “of the most harrowing moments in the whole history of the harrowing of the heart in Northern Ireland” and concludes that it is difficult at times to repress the thought that history is as instructive as an abattoir; that Tacitus was right and that peace is merely the desolation left behind after the decisive operations of merciless power .
49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 33 to each distinctive area of transdenominational-ecclesial being that his study explored. Bradford Hinze, Practices of Dialogue in the Roman Catholic Church (New York: Continuum, 2006). See, for example, Herbert C. Kelman, “The Role of the ScholarPractitioner in International Conflict Resolution,” International Studies Perspectives 1, no. 3 (December, 2000): 273–88. Here we have mentioned but two examples from an “insider perspective” in the works of Evans and O’Gara.