Abstract
Archbishop Michael L. Fitzgerald, M.Afr. until recently served as the president of the Pontifical Council for Interreligious Dialogue in the Vatican. In February 2006 he was appointed by Pope Bendedict XVI to be the apostolic nuncio to Egypt and the Holy See's delegate to the League of Arab States. This address was delivered at the conference "In Our Time: Interreligious Relations in a Divided World," co-sponsored by the Center for Christian-Jewish Learning at Boston College and Brandeis University to mark the 40th anniversary of Nostra Aetate. It was given at Brandeis University on March 16, 2006. In it, Archbishop Fitzgerald first discusses theological advances arising from interreligious dialogue, focusing on the interrelatedness of the Trinity as the basis and model for dialogue. He then turns to consider the necessary conditions for dialogue, the varied content of dialogue, the conduct of dialogue in its multiplicity of forms, and the structures necessary for the continuity of dialogue.
Highlights
My thanks to Dr Jehuda Reinharz, president of Brandeis University, and Fr
Address delivered at Brandeis University as part of the conference, "In Our Time: Interreligious Relations in a Divided World," co-sponsored by Brandeis University and by Boston College through its Center for Christian-Jewish Learning
Nostra Aetate, the Declaration on the Relations of the Church to Non Christian Religions, which we are commemorating through this conference, took the Catholic Church by surprise
Summary
My thanks to Dr Jehuda Reinharz, president of Brandeis University, and Fr. William Leahy, president of Boston College, for the invitation to speak. The Secretariat for Non Christians, set up by Paul VI even before the document Nostra Aetate had been promulgated, set itself to accomplish this task, though Christian-Jewish relations remained under the Secretariat for Christian Unity, which had initiated this dialogue and had prepared the original draft of Nostra Aetate. Experts, such as Jean Daniélou and Henri de Lubac, both later to become Cardinals, were consulted. In attempting to answer the question about what the Church has learnt from interreligious dialogue it will be well to approach the matter in two ways, one theological, the other more practical
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