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Association of Franciscan Colleges and Universities—AFCU Journal, 5 (January, 2008) 1: 1–25. introductory clarifications 15 All three of these traditions have had and still have a variety of subsystems, but these three theological intellectual traditions have in a powerful way influenced Christian theology from the sixteenth century to the present. Over the past four-hundred and some years, the Lutheran, Calvinistic, and Anglican Churches have developed not only intellectual and theological traditions; they have also developed liturgical traditions and traditions of spirituality.

In itself, this inner-Christian ecumenical discussion is groundbreaking. After three hundred years of antagonistic co-existence of the western denominations of Christianity (1600–1900), an atmosphere of cooperation and accommodation has gradually arisen. There remain, of course, divisive elements of no mean dimensions, such as, the issues of ordination, the celebration of the sacraments with a particular stress on the eucharist, and the role of the papacy. 15 This listing could be expanded exponentially.

1 (Maryknoll, New York: Orbis Books, 1992); vv. 2 and 3 (Quezon City: Claretian Publications, 2002–2003). In the third volume, the issue of a new theology of church is very strong. 19 Congregation for Divine Worship, Redemptionis Sacramentum (Vatican Press, 2004); Eng. trans. C. 20 The charge of Marxism was evident in the official criticisms of Gustavo Gutiérrez. His book, A Theology of Liberation (Maryknoll, New York: Orbis Books, 1973), was severely criticized because his use of social analysis was seen as something new, and some critics even thought that his use of social analysis was based on Marxist writings.

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