Encounters with marginalised spiritualties and religions can assist in the creation of a post-2030 agenda that recognises the limitations of existing ideas of ‘sustainable development’ and ‘progress’, the necessity of which is evidenced by our worsening climate and ecological crisis.
The acknowledgement that religion plays an important role in the lives of the majority of the world’s population has led to increased partnerships between religious communities, humanitarian and development practitioners, and policy makers. At best, this has resulted in fruitful partnerships with those whose world views fit into predefined understandings of religion and development. At worst, it has led to the instrumentalisation of religious and spiritual leaders to implement western, individualistic, capitalist, anthropocentric ideas of development. Knowledge flows have remained unidirectional with the aforementioned partnerships yet to see the transformative potential of engaging with a greater diversity of religious and spiritual communities when imagining a post-2030 agenda.
This paper draws on ethnographic engagement and interviews with the Iglesia Filipina Independiente and Lumad Indigenous people in the Philippines to highlight how learned ignorance, encounters and horizontal relationships can expand individual and collective imagination – deconstructing imperial imaginations and prioritising people and planetary flourishing above profit. It highlights the potential way in which diverse subaltern, abyssal and decolonial movements can be engaged to support a burgeoning of ecologies of knowledge capable of challenging hegemonic understandings of ‘progress’ and ‘development’, essential to the post-2030 debate.
More than 150 years since Vatican I, the definition of papal infallibility continues to be a major obstacle in the work for Christian unity. In response to ecumenical and historical objections, Roman Catholic scholars have tended to downplay claims of a priori certainty by stressing the epistemological role of ecclesial reception. The present essay argues that this approach can be greatly strengthened through re-examining the decision of Pastor Aeternus to describe infallibility as a charism, particularly in light of the understanding of charisms found in Lumen Gentium and, more recently, Iuvenescit Ecclesia.
This article investigates the presumed identity of the present-day Church while seeking parity in terms and meaning with the identity of the early church. The phrase, ‘The church is not a building; the people are the church’, displays the existence of multiple perceived identities of what/who is known as the church within Western culture. New Testament Scripture best defines the church of Jesus Christ as a gathering of believers, not an inert structure. English-speaking contexts utilize church to describe both a community in relationship to God and owned real estate. Identity confusion about what/who the church is affects the perceived agency of the community of faith. This research then proposes cues to define and retain a nt scriptural identity of the church amidst contemporary cultural influence.