By James E. Will (auth.)
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Extra resources for A Contemporary Theology for Ecumenical Peace
This must not be misunderstood, however; a relation, though experiencing no-thing, is not the experience of nothing in the usual understanding of that word. Relation is real, perhaps more real than anything! A philosophical distinction between internal and external relations parallels Buber’s insight, and clarifies it: Internal relations are constitutive of our very being; external relations, in contrast, limit and affect us in varying degrees, but do not constitute who we are. 0005 A Contemporary Theology for Ecumenical Peace may be understood in the subject-object mode because they tell us only something of what and where we are.
After becoming Dean of the Comenius faculty, he began the work of reconciliation between East and West in two major ways: first, by initiating a Christian-Marxist dialogue with the Marxist Professor of Philosophy Milan Machovec of Prague’s Charles University; and second, by founding the CPC, originally only with Christian colleagues in Eastern Europe. However, because Hromadka was also well regarded in Western Europe and in the United States after his decade at Princeton, the CPC soon also had members in the West.
S. CPC committee was removed from the National Council of Churches, and our American Committee for the CPC found it wise to reconstitute itself as Christians Associated for Relations with Eastern Europe (CAREE), maintaining its relation with the CPC, but focusing more on ecumenical relations with churches in the Soviet Union and the rest of Eastern Europe. Such was, and often still is, the struggle when one’s praxis seeks to serve ecumenical peace in a deeply divided world. 0004 Universal Creator and Historical Redeemer That such peace witness remained possible even under such difficult conditions, however, can be illustrated in two ways from experiences in which I was involved.