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Relevant bibliographies by topics / Ecumenical movement

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Academic literature on the topic 'Ecumenical movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Ecumenical movement"

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Niles, D. Preman. "How Ecumenical Must the Ecumenical Movement Be?: The Challenge of JPIC to the Ecumenical Movement." Ecumenical Review 43, no. 4 (October 1991): 451–58. http://dx.doi.org/10.1111/j.1758-6623.1991.tb02741.x.

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Hatakeyama, Y. "Ecumenical Movement and Hromadka." THEOLOGICAL STUDIES IN JAPAN, no. 29 (1990): 56–71. http://dx.doi.org/10.5873/nihonnoshingaku.1990.56.

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Bent, Ans. "A Renewed Ecumenical Movement." Ecumenical Review 43, no. 2 (April 1991): 172–77. http://dx.doi.org/10.1111/j.1758-6623.1991.tb02692.x.

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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.

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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.

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Cross, Anthony R. "Service To The Ecumenical Movement." Baptist Quarterly 38, no. 3 (January 1999): 107–22. http://dx.doi.org/10.1080/0005576x.1999.11752078.

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Stephanopoulos, Robert G. "Implications for the Ecumenical Movement." Ecumenical Review 44, no. 1 (January 1992): 18–28. http://dx.doi.org/10.1111/j.1758-6623.1992.tb02753.x.

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Gnanadason, Aruna. "WOMEN IN THE ECUMENICAL MOVEMENT." International Review of Mission 81, no. 322 (April 1992): 237–46. http://dx.doi.org/10.1111/j.1758-6631.1992.tb02300.x.

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JEURISSEN, R. "PEACE IN THE ECUMENICAL MOVEMENT." Exchange 16, no. 1 (1987): ii—125. http://dx.doi.org/10.1163/157254387x00026.

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Brand, Eugene L. "Worship and the Ecumenical Movement." Ecumenical Review 51, no. 2 (April 1999): 184–92. http://dx.doi.org/10.1111/j.1758-6623.1999.tb00027.x.

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Chrysostomos, Metropolitan. "Orthodoxy and the Ecumenical Movement." Ecumenical Review 51, no. 4 (October 1999): 331–39. http://dx.doi.org/10.1111/j.1758-6623.1999.tb00400.x.

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Dissertations / Theses on the topic "Ecumenical movement"

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Uzochukwu, Peter. "Local and Global Exigencies within the Ecumenical Movement: Analysis of the Ecumenical Scene in South African Catholicism." Bulletin of Ecumenical Theology, 2008. http://digital.library.duq.edu/u?/bet,3224.

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Loane, Edward Alexander. "William Temple and the practice of church unity : a theological and historical assessment." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709103.

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Oxley, Simon. "The World Council of Churches and 'ecumenical consciousness' : how the constitutional responsibility of fostering 'ecumenical consciousness' has been reflected in the World Council of Churches' educational and formational activities from 1948-2006." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/the-world-council-of-churches-and-ecumenical-consciousness-how-the-constitutional-responsibility-of-fostering-ecumenical-consciousness-has-been-reflected-in-the-world-council-of-churches-educational-and-formational-activities-from-19482006(d25ca1f0-3ade-413f-ad15-dfc20b229f63).html.

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The thesis explores the manner and extent of World Council of Churches activities that reflect the obligation in its original constitution to develop ecumenical consciousness among the members of the churches. The study explores the possible original meaning of ecumenical consciousness and the implications of widening understandings of ecumenism and develops a working definition of ecumenical consciousness. That definition is seen as having particular significance not only for the structures and activities of the WCC but for the ecumenical movement as a whole. Social movement analysis is used to seek to understand better the nature of the ecumenical movement and its relationship to the World Council. Whilst not completely identifying the ecumenical movement as a social movement, it is suggested that an understanding of participation, the framing of issues of contention and the purposes of social movement organisations can all contribute fruitfully to understanding the ecumenical movement. This perspective leads to questions about whose ecumenical consciousness needs to be addressed and about cognitive and emotional mobilisation. These questions provide a framework for engaging with the stated understandings of the educational and formational activity of the World Council from its foundation to the Porto Alegre Assembly in 2006. From the Library and Archives of the World Council, the research draws on the official documents of Assemblies and Central Committee meetings and perhaps, more significantly, on reports of less high profile consultations and papers of staff discussions. Because of the way in which the World Council operates, this historical analysis is divided into the periods between Assemblies. The conclusion reached is that periods of creative thinking about people’s involvement and participation which might lead to the formation of ecumenical consciousness have alternated with reversions to more formal processes of teaching about the ecumenical movement. The expectations of the member churches of the World Council have been directed more towards being supported in their separateness than being challenged ecumenically. The demands of particular issues (ecclesiological and justice/peace) have led to a greater concentration on content rather than process. The value of ecumenical experience has been recognised but not always the necessity of learning through reflection on that experience. It is suggested that these and other tensions have resulted in the World Council being unable to benefit from the potential of an ecumenically conscientised constituency. The thesis concludes with a chapter considering the implications of these conclusions for the future work of the World Council, arguing that, both for its own good and that of the ecumenical movement, it needs to work to develop an ecumenical consciousness in the people of its whole constituency as well as in the institutional churches and their leaders.

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Bezuidenhoudt, J. "Liturgy and spirituality in the ecumenical movement : a systematic-theological evaluation." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/3978.

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Thesis (DTh (Systematical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: A growing number of scholars with an interest in liturgy and spirituality have contributed to discussions surrounding the relationship between liturgy and spirituality. This dissertation examines the relationship between liturgy and spirituality in the ecumenical movement, and in particular how four factors, namely the Charismatic Renewal, inculturation, secularization, and reflections on Baptism, Eucharist and Ministry (BEM), have had an impact on its development. Chapter One introduces this study by focusing on the particular connectedness between liturgy and spirituality. Chapters Two to Five critically examine the four challenges. Chapter Two examines the impact that the Charismatic Renewal had on liturgy and spirituality. It discusses the interest that the ecumenical movement had in the Charismatic Renewal, as the ecumenical movement realized what the Renewal could offer them. Chapter Three concerns itself with the challenges that inculturation poses, especially to the liturgy. One prominent question is: How do Christians proclaim Christ faithfully in different cultures? This chapter deals with the fact that inculturation involves dialogue between liturgy and culture – a dialogue which leads to mutual enrichment. Chapter Four concentrates on the impact of secularization, especially since the 1960’s. It examines how the relevance of worship was called to question by the process of secularization. Chapter Five highlights how BEM inspired endeavours for the renewal of liturgy and of spiritual life. It describes how BEM had an impact on studies of worship and spirituality and the revision of forms of worship in several churches.Chapter Six is a brief theological evaluation of the impact that the said factors were having on liturgy and spirituality within the ecumenical movement. Some implications of the impact are discussed and suggestions are made about how liturgy and spirituality can continually shape one another.
AFRIKAANSE OPSOMMING: ‘n Toenemende aantal navorsers op die gebied van liturgie en spiritualiteit het bydraes gelewer betreffende die verhouding tussen liturgie en spiritualiteit. Hierdie verhandeling ondersoek die verhouding tussen liturgie en spiritualiteit in die ekumeniese beweging, en in besonders die impak wat vier faktore, naamlik die Charismatiese Beweging, inkulturasie, sekularisasie, en besinning oor die Doop, die Nagmaal, en die Bediening, op hierdie ontwikkeling gehad het. Hoofstuk Een dien as inleiding tot hierdie studie deur te fokus op die spesifieke verbintenis tussen liturgie en spiritualiteit. In Hoofstukke Twee tot Vyf word die vier uitdagings krities ondersoek. Hoofstuk Twee ondersoek die impak wat die Charismatiese Beweging op die liturgie en spiritualiteit gehad het. Daar is ‘n bespreking van die belangstelling wat die ekumeniese beweging in die Charismatiese Beweging gehad het, toe die ekumeniese beweging besef het wat die Charismatiese Beweging vir hulle kan bied. Hoofstuk Drie ondersoek die uitdagings wat inkulturasie met hom bring, veral met betrekking tot die liturgie. ‘n Belangrike vraag is die kwessie van hoe Christene die Christusboodskap op ‘n geloofwaardige manier in verskillende kulture kan uitdra. Die hoofstuk behandel die feit dat inkulturasie ‘n dialoog tussen liturgie en kultuur behels – ‘n dialoog wat tot wedersydse verryking kan lei. Hoostuk Vier fokus op die impak van sekularisasie, veral sedert die 1960’s. Dit ondersoek hoe die proses van sekularisasie die tersaaklikheid van aanbidding bevraagteken het. Hoofstuk Vyf laat die soeklig val op die pogings van BEM (‘n dokument wat Christene vra om opnuut te besin oor die Doop, die Nagmaal, en die Bediening) ten einde vernuwing te bring wat betref die liturgie en die geestelike lewe. Dit beskryf die impak wat BEM gehad het op studies van aanbidding en spiritualiteit, en die hersiening van vorme van aanbidding in verskeie kerke. Hoofstuk Ses is ‘n kort teologiese evaluering van die impak wat genoemde faktore het op die liturgie en spiritualiteit in die ekumeniese beweging. Implikasies van hierdie impak word bespreek en voorstelle word gemaak oor hoe die liturgie en spiritualiteit mekaar gedurig kan omvorm.

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Wood, Stella Margaret. "Nonconformity, theology and reunion, c. 1870-1910." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670265.

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Holsteen, Nathan D. "Current trends in globalism as related to Biblical prophecy." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Kim, Hyo Sung. "Analysis and criticism of the concept of the unity of the church in the contemporary ecumenical movement focusing on selected ecumenical materials published in the 1980s /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Bouck, James Richard. "The church of Modesto a city's journey toward Christ-centered unity /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Psarev, Andrei V. "The attitude of the Russian Orthodox Church abroad toward non-Orthodox Christians and the ecumenical movement (1920-1964) an historical evaluation /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Alenezi, Fahaad J. M. M. "Usuli Shi'ism and state approaches to Islamic unity : the ecumenical movement in post-Safavid Iran." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1950/.

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Books on the topic "Ecumenical movement"

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Nicolas, Lossky, ed. Dictionary of the ecumenical movement. 2nd ed. Geneva, Switzerland: WCC Publications, 2002.

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Nicolas, Lossky, ed. Dictionary of the ecumenical movement. Geneva: WCC Publications, 1991.

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Cyprian. Orthodoxy and the ecumenical movement. Etna, Calif: Center for Traditionalist Orthodox Studies, 1997.

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Morrow, John. My ecumenical vision. Dublin, Ireland: Irish School of Economics in association with Dominican Publications, 1993.

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Ruth, Rouse, Neill Stephen 1900-, and Fey Harold Edward 1898-, eds. A History of the ecumenical movement. 3rd ed. Geneva: World Council of Churches, 1986.

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·, FitzGerald· Thomas E. The ecumenical movement: An introductory history. Westport· CT: Praeger·, 2003.

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Ruth, Rouse, Neill Stephen 1900-, and Fey Harold Edward 1898-, eds. A history of the ecumenical movement. 4th ed. Geneva: World Council of Churches, 1993.

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Chhungi, Hrangthan. Indian School of Ecumenical Theology: "widening frontiers of ecumenical theology". Edited by Indian School of Ecumenical Theology and Ecumenical Christian Centre (Bangalore, India). Bangalore: Ecumenical Christian Centre, 2008.

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Thomas, M. M. My ecumenical journey, 1947-1975. Trivandrum [India]: Ecumenical Pub. Centre, 1990.

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South Asia Theological Research Institute (Bangalore, India), ed. A history of ecumenical movement: An introduction. 3rd ed. Bangalore: BTESSC, SATHRI, 2007.

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Book chapters on the topic "Ecumenical movement"

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Revollido, Eleuterio J. "An Independent Catholic, Nationalist People’s Movement: The Iglesia Filipina Independiente (Philippine Independent Church)." In Pathways for Ecumenical and Interreligious Dialogue, 101–21. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-47500-9_6.

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Galavotti, Enrico. "From Excommunicated to Common Teacher Luther and the Ecumenical Movement." In Martin Luther, edited by Alberto Melloni, 861–80. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110499025-050.

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Agosto, Efraín. "The Religion of Albizu: Spirituality in the Decolonizing Efforts of a Twentieth-Century Puerto Rican Independence Movement Leader." In Pathways for Ecumenical and Interreligious Dialogue, 261–80. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-44843-0_14.

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Huang, C. Julia. "From Diasporic to Ecumenical: The Buddhist Tzu Chi (Ciji) Movement in Malaysia." In Proselytizing and the Limits of Religious Pluralism in Contemporary Asia, 191–209. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-18-5_10.

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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.

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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).

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"The Ecumenical Movement:." In Adolf Keller, 62–113. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cgdw3q.7.

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"The Ecumenical Movement." In Christian Doctrine from the Bible to the Present, 567–90. Routledge, 2017. http://dx.doi.org/10.4324/9781315081250-30.

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Chris, Cook. "The Modern Ecumenical Movement." In The Routledge Companion to Christian History, 223–26. Routledge, 2020. http://dx.doi.org/10.4324/9780203099636-66.

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Ham, Carlos. "Diakonia in the Ecumenical Movement:." In Theological Education & Theology of Life, 243–51. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcn8b.25.

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Wainwright, Geoffrey. "The Ecumenical Advocate." In Lesslie Newbigin, 81–134. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195101713.003.0004.

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Abstract The modern ecumenical movement is conventionally dated from an event that took place in the first year of Lesslie Newbigin’s life and within a hundred miles of his parents’ Northumbrian home. A world missionary conference was held at Edinburgh, Scotland, in June 1910 in order “to consider missionary problems in relation to the non-Christian world.” From that event sprang both the International Missionary Council, formally constituted in 1921, and (at least in the mind of Bishop Charles Henry Brent) the Faith and Order movement, whose first world conference would gather at Lausanne, Switzerland, in 1927. In 1948—the agreement of 1938 having been delayed by the Second World War—Faith and Order merged with the Life and Work movement from the 1920s to compose the World Council of Churches; and in 1961 they were joined by the International Missionary Council.

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Conference papers on the topic "Ecumenical movement"

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Ciocan, Tudor Cosmin. "Ecumenical Movement and Interreligious Dialogue." In DIALOGO-CONF 2019 IRDW. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.5.2.10.

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Penaskovic, Richard. "M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.

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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).

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