1. Religious ideology, however, is necessary because every social organisation as supreme civil authority, has to justify publicly its actual ends and means even for the sake of inter civil dialogue. Dominant religious organisations, however, try again and again to use the autonomous theology as their ideological solicitor to legalise present pursued interests of a union, and to transcendentally confirm the motivation of conformist actions.
   
    
2. See Edmund Weber, 'Discrimen inter legem et evangelium. Vergegenwärtigung der Sache protestantischer Theologie', Theion- Annual for Religious Culture, 3, (1994).
   
    
3. See Edmund Weber, 'Freie Liebe und bhakti. Zur Konvergenz der Gottesliebe Martin Luthers und Krishna Caitanyas', Theion, 2, (Frankfurt/Main, 1993); resp. 'Free Love and Bhakti, A Dogmatic Identification', Studia Irenica, 33, (1988)
   
    
4. See Edmund Weber (Ed.), 'Krishna im Westen', Studia Irenica, 30, (1985)
   
    
5. Bhaktivedanta Swami, A.C., Bhagavad-gita wie sie ist, Los Angeles: Bhaktivedanta Book Trust, 1987
   
    
6. The Second Vatican Council recommends linguae vernaculae usurpatio in disfavour to the sacral language (constitution of the holy liturgy, art. 36, Lexikon für Theologie und Kirche 2. Auflage, 12, 1986, S. 41f.) In article 128 (ibid. p.105f), the widespread change of position of the main altar is addressed too. The commentator refers to the instruction 26-9-1964, in which the celebration versus populum is verbally recommended, but that in between the change had been done (comment annot. 5 ibid. p.105). The instruction about the main altar reads, 'It is good to establish the main altar separated from the wall, for circumambulating and appropriate for the celebration with the face to the congregation' (ibid.). The reason 'is to be found in the preference of the Eucharist as a meal, and more generally, in the newly awakened sense for community' (ibid.). Favoured by the Council, the communicalisation of the liturgy has established the main altar in the pro-fanum, which is not demanded in the instruction. Altars with a certain distance from the wall have been common in many churches. But the commentator has no doubt that the shift of the altars manifests a radical break with the past: 'The prevailing solution in the tradition of the orient and occident underlines the sense of the Eucharist as ob-latio,pros-fora, that is approaching God, the celebrant's movement towards God' (ibid.). The modern theologians were well aware of the fact that the oblatio was reversed into its liturgical opposite by their alterations despite all contrary affirmations.
   
    
7. Satsvarupa Dasa Goswami, Prabhupada, Bhaktivedanta Book Trust, (1983).
   
    
8. 'Devotional service, or engagement in Krishna consciousness, is the direct method, and all other methods although recommended, are indirect. In this age of Kali the direct method is especially more feasible than the indirect because people are short-living, their intelligence is poor, and they are poverty-stricken and embarrassed by so many miserable disturbances.' (Bhaktivedanta Swami, A.C., Shrimad Bhagavatam, Bhaktivedanta Book Trust, (1982), 3.21.7)
   
    
9. Ibid.
   
    
10. Sunday, July 2-8 1995 .
    
     
11. See Edmund Weber, 'Natürliche und kongregationale Religion. Grundsätze und Konsequenzen der irenischen Religionsethik Swami Vivekanandas', Theion, 3, (1993); resp. 'Swami Vivekananda's Ethics of Religion', Journal of Religious Culture, Nr. 4, 1977, http://www.rz.uni-frankfurt.de/FB/fb6a/religion/index.html
    
     
12. James Massey, 'The Mahatma's views on caste hurt Dalits', One World, (Dec. 1994), p.5
    
     
13. Erklärung über die Religionsfreiheit (Declaration on Religious Liberty), Art. 2ff, in: LThK 13, p.715
    
     
14. Erklärung über das Verhältnis der Kirche zu den nichtchristlichen Religionen (Declaration on the Relation of the Church to the non-Christian Religions), (1965), Ibid. p.491
    
     
15. Ibid., p.489
    
     
16. i.e. bhakti.
    
     
17. Ibid., p.491
    
     
18. Bhaktivedanta Swami, A.C., Bhagavad-gita, p.454
    
     
19. Ibid.
    
     
20. Bhaktivedanta Swami,A.C., Die Schönheit des Selbsts (The Science of Self-Realisation), Los Angeles: Bhaktivedanta Book Trust, 1979, p.103.
    
     
21. Ibid., p.104.
    
     
22. Ibid.
    
     
23. Ibid., p.105.
    
     
24. Ibid.
    
     
25. Ibid., p.106.
    
     
26. Ibid.
    
     
27. Ibid., p.109.
    
     
28. Bhaktivedanta Swami, Bhagavad-gita, 2.32.
    
     
29. Ibid., 2.33.
    
     
30. Ibid., 2.39.
    
     
31. Ibid.
    
     
32. Ibid., 2.47.
    
     
33. Ibid., 6.1.
    
     
34. For example Jayapataka Swami, 'How ISKCON's International Food for Life Programme Began', Mayapur Journal, (Spring, 1995).
    
     
35. Dayarama Dasa, 'Food for Life-ISKCON's Worldwide Mercy Programme', ibid.
    
     
36. Bhaktivedanta Swami, Bhagavad-Gita, 2.47.
    
     
37. Walther Eidlitz, 'Krsna-Caitanya. Sein Leben und Seine Lehre', (Stockholm, 1968), p.496.
    
     
38. Ibid.
    
     
39. Bhaktivedanta Swami, Science of Self-Realisation, p.253.
    
     

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