Tradition as Testimony

Born 1986; 2023 Doctor of Theology from the University of Helsinki, Finland; currently working within university administration and planning for postdoctoral research projects.

• 1. INTRODUCTION1.1 Background: Different Ecumenical Approaches to Witness1.2 The Research Question1.3 The Research Sources1.4 The Research Methods and the Progress of Research1.5 The Word Families of Witness in German and English1.6 Witness in the New Testament1.7 Theological Approaches to the Study on Witness1.8 Who, What and to Whom? Witness from a Communication Theory Perspective2. WITNESS IN CONTEMPORARY DIALOGUES OF THE WCC2.1 Witness to the Whole Creation: A Missiological Perspective2.2 Witness Within Communion: An Ecclesiological Perspective2.3 Conclusions3. WITNESS IN THE DOCTRINAL TRADITIONS OF THE GERMAN DIALOGUE PARTIES3.1 The Roman Catholic Tradition3.2 The Evangelical Tradition3.3 Conclusions4. WITNESS IN THE DIALOGUES OF THE ECUMENICAL STUDY GROUP OF PROTESTANT AND CATHOLIC THEOLOGIANS (ÖAK)4.1 Opening up Gradually to the Public (1946-1983)4.2 Moving Past the Condemnations of the Reformation Era (1981-1994)4.3 Affirming the Binding Testimony of the Church (1986-1998)4.4 Focusing on the Testimony of the Ecclesial Office (2002-2008)4.5 Applying the Theology of Witness (2007-2022)4.6 Conclusions5. WITNESS IN THE DIALOGUES OF THE GERMAN BISHOPS' CONFERENCE AND THE UNITED EVANGELICAL LUTHERAN CHURCH OF GERMANY5.1 Connecting Witness with Revelation Theology (1976-1984)5.2 Defining the Ecclesial Witnessing Authorities (1987-2000)5.3 Taking Some Steps Back in the Theology of Witness (2009-2017)5.4 Conclusions6. CONCLUSIONS: THE MEANINGS OF WITNESS IN CONTEMPORARY GERMAN ECUMENISM6.1 Tradition as Testimony to Revelation6.2 The Theological Origins and Composition of Witness6.3 Comparison with the Global Ecumenical Tradition of the WCC6.4 Prospects for Continued Research