The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.

This pastoral-theology-based reflection on hospital chaplaincy, set within the horizon of the pastoral situation of Germany in the post-secular (!) age, introduces the perspective of a consolation-oriented ministry, as this was developed by Ignatius of Loyola. Such a pastoral care for the sick, as integrated into the basic offices of the church, presents a graded model for action: while human accompaniment is offered to all, spiritual ministry is restricted, but realized in an ecumenically encompassing sense. Spiritual and ritual care for (...) members of other religions, while these members are to be addressed according to the principles laid down by Vatican II, is severely limited for reasons of identity and alterity. In all cases, however, Christianity is presented as “therapeutic religion”. (shrink)

The essay investigates the possibilities and limitations of cross-denominational, intercultural and inter-religious hospital chaplaincy. With a view to the actual situation of hospital chaplaincy in Germany and the economic, social and theological constraints under which it offers its services, the author concludes, that the different Christian denominations must organizationally cooperate and share their work if such services are to survive the growing pressures. Constructivist cognition theory is invoked for analyzing the hermeneutical and theological implications of inter-denominational, intercultural and inter-religious pastoral (...) care and counselling. A Lutheran interpretation of the Trinitarian dogma provides a foundational frame of reference. (shrink)

Hospital chaplaincy, in its exposure to clients, colleagues, and care-takers from different faith backgrounds, can be understood in either generic or catholic terms. The first understanding, often merely implicit in denominationalist approaches, assumes that some “Absolute” can be prayerfully invoked through the medium of diverse rituals, confessions, and symbols. This position combines the advantage of unprejudiced acceptance of other creeds and traditions with the disadvantage of lacking resources for discriminating among the spiritualities that may be operative within those other creeds (...) and traditions. Catholicism, in linking true spirituality with the one true church as the mystical body of the Tri-une God, secures such a criterion but fails to satisfy the tolerance-of-acknowledgement in the secular sense, which is canonical in contemporary ecumenism. The Orthodox understanding of Catholicism is portrayed as imposing a non-judgemental humility and repentance which provides a solution to that spiritual-human dilemma of inter-faith cooperation in the hospital. (shrink)