Translation of "Verhältnisbestimmung" in English

A lasting question is the relation of theology and “postmodernity”.

This living together of people affiliated to different religions makes it absolutely necessary positively to determine one's relation to the faith of others.

The Second Vatican Council courageously gave a new direction defining the relationship between the Catholic Church and the Jewish people.

In addition, for determination of the mixing ratio an internal parameter must be evaluated in which the two initial solutions differ significantly.

Nevertheless despite all the differences some points can be designated as important for defining the relationship of Protestantism and culture in church work abroad, when one asks about the shaping forces and the critical discernment of Protestantism.

Muslim scholars have tried to explain death in the context of the definition of the relationship between body and soul.

Against this backdrop, the examination of law as culture, especially where it involves comparing societies, begins with a comparison of how the respective legal spheres relate to economy, politics and community, which show cultural variance with regard to the presumably religiously based models of the "correct" social order.

But it is remarkable that all three articles ignore the for Luther fundamental starting point for the relation of faith and reason.

Thus the Pope took up the speech of the "unknown God" delivered by St Paul on the Athenian Areopagus (Acts 17.23), and the council definition of the relationship with non-Christians according to which God was not far from those who " in shadows and (with the help of) images are looking for the unknown God" (Lumen gentium 16).

The critique of tradition is therefore obviously indispensable, in order to arrive at a constructive relation between 'tradition/culture' and 'human rights for women'.

In all Huber drew the conclusion the clearer perception of religious plurality in our society provided no reason to question or to modify "the relations between religious communities and constitutional state founded on freedom of religion - quite on the contrary".

The Twelve Points of Berlin together with the other writings are less theological statements about Judaism and Christianity and their relationship.

Against this backdrop, the examination of law as culture, especially where it involves comparing societies, begins with a comparison of how the respective legal spheres relate to economy, politics and community, which show cultural variance with regard to the presumably religiously based models of the “correct” social order.

Is mission still allowed at all in view of the new definition of the Catholic Church's relation to the non-Christian religions?

Both the conception of itself and defining the relationship to the ecclesiastical authority of the bishops has always been and will probably continue to be a sensitive issue.

The relationship with Judaism can in that sense be seen as the catalyst for the determination of the relationship with the other world religions.

He said, "Rather it is a sign of hope that the churches, in their ecumenical co-operation, will not be able to avoid addressing the central issues surrounding their understanding of the Church and the way they determine the relationship between the clergy and the congregation."

The Pauline concept of the heart (kardia), which is carnal, but also connects cognitive, emotional, and voluntative functions, seems particularly attractive to achieve a realistic relation of biology and anthropology.

Only by such a clear qualification of that relation can convincingly be conveyed that the Catholic Church needs the interreligious dialogue not only on the way of its historical pilgrimage but for the sake of this pilgrimage.

On the contrary: He consistently takes his stand on the positive relationship of church and modern world, as it was given by the Second Vatican Council, and he approves of the great things achieved by the modern age.

His thinking aims - on the traditional basis - at a new critical definition of the relation of reason and faith.

Above and beyond that a theological description of relationships is achieved, which - if it is supported by the member churches - can become a common foundation for encounter and dialogue between the Protestant churches and other religions.

More and more, I get the impression that the churches have not succeeded at all in conveying the insight that the question of the determination of our relationship to Judaism and Israel is not some special issue with which Christians may be concerned or not be concerned at all but that this question is at the core of Christian identity.

Sebastian Egenhofer became professor of modern and contemporary art at the Institute for Art History at the University of Vienna in 1916. Prior to this he was professor at the universities of Zurich and Basel.His research focuses on American art in the postwar period and in the 1960s, the history of institutional critique in art since Marcel Duchamp, and the relations between art and politics in modernism and in contemporary art.

If one tries now to derive criteria of a relation between Christianity and other religions from the content of its preaching, first the "material" matchlessness of Christianity becomes apparent, which at first sight seems to block any religious appreciation of other religions: Christianity understands nature and reality of God's salvation-will as event of his absolute bestowment.

What at first seems like a harmless city view on closer inspection turns out to be a "symbol" that extremely well illustrates the difficulty clearly to determine the relationship of secularization and religious vitality: Leipzig was the outstanding scene of enormous processes of political change, which decisively took shape in the church context.