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Extra info for A Theology of the Church for the Third Millennium: A Franciscan Approach (Studies in Systematic Theology)
The second paradigmatic and epistemic change occurred when the Germanic tribes invaded the western European world. • The third paradigmatic and epistemic change took place from 1100 to 1500 when Latin translations both of Aristotle’s writings and of commentaries on Aristotle written by Arabic and Persian scholars became highly influential in the European universities. • Only in the present situation do we have a fourth major paradigmatic and epistemic Change occasioned by the confrontation of today's philosophical, cultural, and globalized circumstances.
A relational ecclesiology in the third millennium 29 all religions are equal. Secondly, the uniqueness and superiority of the Christian Church depends on the position that Jesus alone is the savior of all people. One immediately sees that in these theological positions christology and ecclesiology are tightly interwoven. If either christology (Jesus is the only savior) or ecclesiology (the Christian Church is superior to all other religions) is changed, the other is also changed. If the Christological position ceases to be universal, the ecclesiological position ceases to be uniquely superior.
In the sixteenth century, the need for reform of the Western Church had reached a major step. Jaroslav Pelikan describes this moment of time in a very insightful way: The institutions of medieval Christendom were in trouble, and everyone knew it. Intended as windows through that mean might catch a glimpse of the Eternal, they had become opaque, so that the faithful looked at them rather than through them. The structures of the Church were supposed to act as vehicles for the spirit—both for the Spirit of God and the spirit of man.