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Journal articles on the topic 'Ecumenical movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Koshy, Ninan. "Challenges to the Ecumenical Movement." Ecumenical Review 56, no. 1 (January 2004): 40–49. http://dx.doi.org/10.1111/j.1758-6623.2004.tb00481.x.

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12

Clements, Keith. "Barmen and the Ecumenical Movement." Ecumenical Review 61, no. 1 (March 2009): 6–16. http://dx.doi.org/10.1111/j.1758-6623.2008.00002.x.

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13

Schilling, Annegreth. "The Ecumenical Movement and 1968." Ecumenical Review 70, no. 2 (July 2018): 194–215. http://dx.doi.org/10.1111/erev.12351.

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14

Mwita, Alexander. "Ecumenical Challenge in the Third Millennium." January to February 2024 5, no. 1 (June 1, 2024): 11–18. http://dx.doi.org/10.46606/eajess2024v05i01.0344.

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Ecumenical movement is a Christian attempt to unite the fragmented Christian denominations, which has not materialized. From this failure, this paper aimed at finding out the ecumenical challenge in the third millennium. This study followed a qualitative approach that employs content analysis of historical data. It described theological and hermeneutical themes in five sections. The first section gives a brief working definition of three theological terms, millennium, third millennium and filioque controversy. The second section focuses on the description of the ecumenical movement in the third millennium. The third section gives a hermeneutical understanding of biblical teaching on unity. The fourth section presents the contrast between the biblical teaching on unity and the concept of unity in the ecumenical movement in the third millennium. The last section presents the challenges that face the ecumenical movement in the third millennium. Base on the findings, the study concludes that the challenge that faces the ecumenical movement is disregarding the biblical concept of unity and neglecting doctrinal differences among Christian denominations. Therefore, the study recommends that unity should be sought in accordance with biblical truth; moreover, the quest for unity should focus on solving the doctrinal differences among Christian denominations.

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15

Dură, Nicolae V. "The Requirements for an Ecumenical Dialogue according to Pope John Paul II’s Encyclical Letter „Ut unum sint"." Ecumeny and Law 10, no. 2 (August 28, 2022): 91–118. http://dx.doi.org/10.31261/eal.2022.10.2.04.

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In the Christian theological language, the term “ecumenism” was put in circulation by the Ecumenical Movement initiated by the Christians after the First World War. But, in the language of the Catholic Church, the term “ecumenism,” used with the meaning of the “ecumenical movement,” was introduced by the renowned theologian Yves Congar in 1937. And, then, it was taken over by the Second Vatican Council for the text of the decree on ecumenism Unitatis redintegratio. The Roman Catholic Church joined the Ecumenical Movement in 1961, when its delegates were presents at the Session — held in New Delhi — of the Ecumenical Council. Among other things, from the text of the Encyclical Ut unum sint published by Pope John Paul II in the year 1995, we could notice that His Holiness asserted that an ecumenical dialogue — that remains in fact one of the main instruments for the reestablishment of the ecumenical unity — has to fulfill the requirements stipulated by the Second Vatican Council, adopted however to the ecumenical realities of the present times.

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16

Ekué, Amélé Adamavi‐Aho. "Decolonizing Ourselves." International Review of Mission 112, no. 2 (November 2023): 257–66. http://dx.doi.org/10.1111/irom.12479.

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AbstractThis article outlines some key steps and motifs for developing a decolonial relational ethics that will be vital not just to the work of decolonization but also to the practice of the ecumenical movement if it is to both add its weight to the calls for decolonization and itself be decolonized. The author interrogates key dimensions of her own field of study in Christian ethics and engagement in the ecumenical movement. She highlights some of the key spaces and often marginalized communities and persons who can shape the ecumenical movement's further engagement in decolonization. It offers a critique and a vision rooted in the author's lived experience and the scholarship of decolonization while seeking application in methodologies for colonial systems, relationships and mindsets to be challenged and reset.

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17

Kessler, Diane C. "Hiding in Plain Sight." Journal of Ecumenical Studies 58, no. 2 (March 2023): 140–50. http://dx.doi.org/10.1353/ecu.2023.a902001.

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precis: The fruits of the ecumenical movement often are harvested without thinking about who planted the seeds, who watered the soil, and what ingredients are necessary to make the ground rich for ecumenical gleaning. The result: no "move" in the movement! The ecumenical impulse is not fruitful unless it is conscious, intentional, habitual, and embodied. This essay draws on insights from the study document of the Joint Working Group's Ninth Report, "Be Renewed in the Spirit: The Spiritual Roots of Ecumenism," exploring the relationship between and among interiority, intentionality, and action. It considers practices of prayer and formation that nurture these qualities of spirituality and how they enable the aim of the ecumenical movement to promote Christian unity for the sake of the world.

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18

Welker, Michael. "Karl Barth: from fighter against the ‘Roman heresy’ to leading thinker for the ecumenical movement." Scottish Journal of Theology 57, no. 4 (November 2004): 434–50. http://dx.doi.org/10.1017/s0036930604000341.

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Karl Barth saw himself as a ‘Randfigur’, a boundary figure, in ecumenical theology, while important members of the ecumenical movement regarded him as a ‘Wegbereiter de Okumene des 20. Jahrhunderts’, a pioneer of the ecumene in the twentieth century. Which characterisation is correct?The article sheds light on Karl Barth as an ‘ecumenical theologian’ in eight different phases of his life: his wrestling with Roman Catholicism in Göttingen and Munster, particularly with the help of the Munich Jesuit Erich Przywara; his encounter and interaction with ecumenical leaders such as Visser't Hooft and Pierre Maury at the beginning of the Nazi dictatorship and his disappointment about the failing resistance of the ecumenical institutions against Hitler; his search for a clear ecumenical course during the Second World War and the Cold War thereafter; his contribution to the meeting of the World Council of Churches in Amsterdam in 1948 and in the preparation of this meeting; his complex and complicated dealing with the ‘fundamental ecumenical question’ of church and Israel; the reception of his theology in Roman Catholicism in the 1950s and 1960s through von Balthasar, Kung and other young theologians and Barth's interaction with them; Barth's engagement with Vatican II and his trip to Rome; finally, his personal ‘ecumenical existence’ in the last years of his life.The contribution explores continuities and discontinuities in his stance towards ‘ecumenical theology’ – ecumenical theology in its various meanings. It depicts Barth in his journey from a fighter against the ‘Roman heresy’ to a critical pioneer of ecumenical theology in general and the institutionalised ecumene in particular.

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19

Pillay, Jerry. "The Kingdom of God and the Transformation of the World." International Review of Mission 112, no. 2 (November 2023): 355–69. http://dx.doi.org/10.1111/irom.12473.

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AbstractThe article explores how pivotal the kingdom of God has been and still is to the identity of the ecumenical movement. The discussion of the biblical vision of the kingdom, which is coming and yet is also present, offers a motif which not only forms the life of the church and gives it hope but also forms the life of the oikoumene, giving hope to all of life. The ensuing discussion shows how, historically, the ecumenical movement has practised its calling of unity and mission as one which offers salvation to all life and to all aspects of life and goes on to outline how the kingdom continues to inspire ecumenical engagement today. Fundamental to this is the realization that the kingdom lays claim not on the church but on the whole world. This turns the ecumenical movement away from self‐service so that the life of the world is shifted, challenged, and transformed through the work and witness of the ecumenical movement. This is especially and urgently needed where the powers, systems, and structures of our world cause injustice, inequity, and catastrophe. In this mission ecumenism reaches its fullest unity, in which all are saved.

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20

CASSIDY, Edward E. "Interchurch Marriages Challenge the Ecumenical Movement." INTAMS review 6, no. 2 (December 1, 2000): 171–72. http://dx.doi.org/10.2143/int.6.2.2004579.

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21

Panedas, P. "Dictionary of the ecumenical movement; Aa.Vv." Mayéutica 18, no. 46 (1992): 417–18. http://dx.doi.org/10.5840/mayeutica199218468.

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22

Williams, Glm Garfield. "The Ecumenical Movement in Eastern Europe." Baptist Quarterly 33, sup1 (January 1989): 46–53. http://dx.doi.org/10.1080/0005576x.1989.11752133.

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23

Castro, Emilio. "Calvinistic Reformation and the Ecumenical Movement." Ecumenical Review 39, no. 1 (January 1987): 106–13. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01391.x.

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24

Falconer, Alan D. "Significant Events in the Ecumenical Movement." Ecumenical Review 39, no. 4 (October 1987): 376–88. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01432.x.

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25

Ellul, Jacques. "Some Reflections on the Ecumenical Movement." Ecumenical Review 40, no. 3-4 (July 10, 1988): 382–90. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01555.x.

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26

I, Aram. "The Ecumenical Movement at a Crossroads." Ecumenical Review 47, no. 4 (October 1995): 472–78. http://dx.doi.org/10.1111/j.1758-6623.1995.tb03741.x.

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27

Heller, Dagmar. "The Soul of the Ecumenical Movement." Ecumenical Review 50, no. 3 (July 1998): 399–404. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00019.x.

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28

Visser 't Hooft, Willem A. "The Mandate of the Ecumenical Movement." Ecumenical Review 70, no. 1 (March 2018): 105–17. http://dx.doi.org/10.1111/erev.12343.

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29

Sauca, Ioan. "What Future for the Ecumenical Movement?" Ecumenical Review 75, no. 2 (April 2023): 277–93. http://dx.doi.org/10.1111/erev.12785.

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30

Smirnov, Mikhail Yur'evich. "Ecumenism in modern Europe: adaptation to secular society." Contemporary Europe, no. 4 (December 15, 2023): 157–69. http://dx.doi.org/10.31857/s0201708323040095.

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The ecumenism ideology is based on evangelical foundations and is aimed at achieving universal Christian unity. The historical differentiation of Christianity and the various circumstances of the church organizations development have caused the ecumenical movement internal heterogeneity. Each of the Christianity directions is guided by its own theological interpretation of ecumenism. Doctrinal agreement of these interpretations cannot be achieved. The political situation in the world and the situation of national churches within countries also hinder organizational unification. Therefore, ecumenical organizations, mainly the World Council of Churches and the Conference of European Churches, develop dialogue and cooperation programs aimed at Eucharistic and liturgical communication between different Christian confessions believers, as well as joint social services of representatives of different churches. The ecumenical movement in the twentieth century developed almost synchronously with the deployment of large-scale secularization. The secular nature of modern European societies determines the priority of social activity over theological activity in the ecumenical movement. The dependence of international ecumenical organizations on current politics is also obvious - they currently follow the European Union governing bodies’ ideo-logical rhetoric. The current situation of the ecumenical movement cannot be called a crisis, rather, there is a transformation into a new state - going beyond intra-Christian cooperation and inclusion in an interreligious dialogue, as well as in a dialogue with non-religious institutions of modern society.

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31

Cvetković, Damjan. "Prospects of ecumenical dialogue in the early works of the Holy Bishop Nikolaj Velimirović." Issues of Theology 5, no. 3 (2023): 432–53. http://dx.doi.org/10.21638/spbu28.2023.306.

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Both in social and theological spheres we can see a tendency to the strict definition of the relation of the Bishop Nikolaj Velimirivić to ecumenical dialogue, which in itself is a kind of simplification. In this article an attempt is made to overcome this simplification and to highlight the main features of his theological position vis-à-vis the ecumenical movement and the creation of the frames for ecumenical dialogue. With time the Holy Bishop will change his initial views on the ecumenical movement, but they are certainly important for understanding the historical and theological context of the development of the ecumenical dialogue in the beginning of the 20th century. The main aim of the writing of this article is the underlining and highlighting the very meaning of ecumenism, which for Bishop Nikolaj was not a unity on purely utilitarian and political basis, but a certain type of the panhumanist universalism, which carries within itself the potential ideals of the allhuman equality and spiritual brotherhood. Therefore we do not consider the before mentioned type of the institutialized ecumenical movement, which relativizes the Church, its dogmas, canonical structure and liturgical tradition and placing it on the same level with all other Christian denominations, who take part in the before mentioned movement, but we speak about the spiritual dialogue of the brothers in Spirit, notwithstanding to what confessions they belong to.

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32

Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (March 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.

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33

Radano, John A. "Global Christian Forum: A New initiative for the Second Century of Ecumenism." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 28–35. http://dx.doi.org/10.1177/0265378809351555.

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This article looks at the Global Christian Forum (GCF) as a new initiative in the historical context of the modern ecumenical movement and from a Catholic point of view. It puts the GCF in three perspectives: as a new stage in ecumenical development, as part of a turning point in ecumenical history and as a new impulse of the Holy Spirit. By bringing in the Evangelicals and Pentecostals, the GCF has widened the range of church families in conversation with one another. The GCF may begin to make a substantial contribution in the situation since Vatican II in which some critical issues between divided Christians have been solved. The beginning convergence of the two movements that have marked the past century — ecumenical and Pentecostal/evangelical — may be the work of the Holy Spirit.

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34

Mews, Stuart. "Global Visions and Patriotic Sentiments: The Rise and Fall of Ecumenical Reputations, 1890–1922." Studies in Church History. Subsidia 14 (2012): 236–47. http://dx.doi.org/10.1017/s0143045900003975.

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Two names stand out in the wealth of young talent which forged the networks which came together in what has come to be called the ecumenical movement, John R. Mott (1865–1955) and his contemporary Nathan Söderblom (1866–1931). For his fellow American Robert Schneider, Mott was ‘undoubtedly the most famous Protestant ecumenist of the early twentieth century’. To his fellow Swede Bengt Sundkler, Söderblom provided the spark of innovation in 1919–20 which was ‘the beginnings in embryo of what later became the ecumenical movement in its modern form’. The purpose of this paper is to consider their contributions in the period from 1890 to 1922, and the overlap and divergences of their roles in the movements contributing to ecumenical thinking and action. Amongst those disparate though sometimes overlapping strands were the concerns of foreign missions, students and peace. A subsidiary theme is that of mischief-making, sometimes out of ignorance, sometimes by design of the press.

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35

Oldstone-Moore, Christopher. "The Forgotten Origins of the Ecumenical Movement in England: The Grindelwald Conferences, 1892–95." Church History 70, no. 1 (March 2001): 73–97. http://dx.doi.org/10.2307/3654411.

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Ruth Rouse, writing in A History of the Ecumenical Movement, made an extraordinary claim about the origins of modern ecumenism. She identified two factors in the 1890s that, in her words, “changed the course of Church history and made possible the modern ecumenical movement.” One was the Student Christian Movement, established in 1895 by the American Methodist layman, John R. Mott. The other factor was the Grindelwald (Switzerland) Reunion Conferences, an assembly mostly of English church leaders organized by a Methodist minister, Henry Lunn, between 1892 and 1895. Mott's movement is very well known to modern readers. The Grindelwald Conferences, by contrast, are utterly obscure in spite of Rouse's conclusion that they “began a new phase in the growth of the ecumenical idea.”

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36

CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (July 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.

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37

Boyd, Robin. "Focus of Unity: Ultimate and Penultimate Goals of the Christian Movement." Scottish Journal of Theology 50, no. 4 (November 1997): 459–80. http://dx.doi.org/10.1017/s0036930600049760.

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Ecumenical myopia?As a participant in the interchurch scene for many years I have become increasingly conscious of a phenomenon which I can best describe as ‘ecumenical myopia’. Myopia means short sightedness, and what I am thinking about is the tendency for ecumenical vision to fall short of its true objective: the lines of sight converge to a focus too soon, and from then on — as my schoolboy physics tells me — they cross each other and diverge in different directions into an obscure and unfocussed blur.

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38

Choromański, Andrzej. "Quanta est nobis via? Re-reading Ut Unum Sint 25 years later." Ecumeny and Law 10, no. 1 (March 2, 2022): 7–31. http://dx.doi.org/10.31261/eal.2022.10.1.01.

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Published on 25 May 1995, Ut unum sint was the first ever and remains to the date the only papal encyclical entirely dedicated to ecumenism. Written thirty years after the Second Vatican Council, it was an important step on the way in the reception in the life of the Church of the principles and norms on ecumenism outlined in the conciliar decree Unitatis redintegratio. The article proposes a re-reading of the encyclical twenty-five years after its publication. It begins with an overview of the ecumenical engagement of John Paul II, for whom the search for Christian unity was one of the pastoral priorities of his pontificate. The article continues with a presentation of the ecumenical situation at the time of the publication of Ut unum sint marked by a growing skepticism towards ecumenism within denominations and a certain stagnation within the ecumenical movement. It then presents the vision of the Church and its unity which animates the encyclical, namely the concept of communion (communio/koinonia). The article then presents some characteristics of the ecumenical situation today and delineates the important challenges such as lack of a common vision of the goal of the ecumenical movement and a shift in the ecumenical paradigm from full visible unity to mutual recognition. It concludes with arguing that explored anew in the ecumenical dialogue against the background of the current condition of world Christianity, Ut unum sint may be a source of inspiration for the search for a fresh vision for the ecumenical movement in the 21st century.

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39

Babenko, Oksana. "THE BIRTH OF THE ECUMENICAL MOVEMENT IN UKRAINE AND THE WORLD THROUGH THE PRISM OF THE MEDIA." Bulletin of Lviv Polytechnic National University: journalism 2, no. 4 (2022): 62–70. http://dx.doi.org/10.23939/sjs2022.02.062.

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Since the local Orthodox Church of Ukraine received the Tomos of Autocephaly, Patriarch Bartholomew has visited all of them, the visit of Pope Francis is expected in the near future, and religious and ecumenical themes have become one of the top in the press. That is why there is a need to analyze its development and coverage in various media. The article analyzes the main stages of the ecumenical movement: from the origins that led to current issues of inter-church understanding in Europe to historical circumstances that created the preconditions for signing documents that were organized and enabled quality ecumenical dialogue. Emphasis should be placed on the functioning of the ecumenical movement in Protestant communities, the Catholic and Orthodox Churches. The peculiarities of the functioning of the Ecumenical Concept of the UGCC, its coverage in the press, as well as the coverage of this document in 2021, given the need for updating, are considered. The ecumenical concept of the UGCC (updated and preliminary) has found its response in major thematic online resources. After receiving Tomos, the PCU introduced its communication strategy with other denominations more actively. Therefore, the preconditions for the establishment and development of the Commission on Inter-Christian Dialogue at the PCU and its presentation in the press were analyzed. The focus is on specific agreements and memoranda signed in the twentieth century that illustrate the progress of ecumenical dialogue in religious Christian communities. The article also presents ecumenical publications in the Ukrainian press, which have their own chronological legacy, as they are based on the journalistic experience of past generations. It is emphasized that ecumenism is not just a world church movement, but a real instrument which these days is influencing religious life, as well as is being constantly renewed, changed. This is embodied especially in the updated Ecumenical Concept of the UGCC, which is also analyzed in the article. The greatest development of the ecumenical movement took place in the twentieth century. It is the lever that helps the Christian religious society seek peaceful dialogue, get rid of the historical wounds of the past, while respecting each other's denominational individuality.

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SEO, DONGJUN. "Ambiguities in the Search for Christian Unity: The General Council of Protestant Evangelical Missions in Korea, 1905–1912." Journal of Ecclesiastical History 73, no. 2 (January 25, 2022): 348–67. http://dx.doi.org/10.1017/s0022046921002207.

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The formation of the General Council of Protestant Evangelical Missions in Korea in 1905 with the ultimate objective of achieving church union beyond denominational boundaries is a significant but neglected episode in the twentieth-century ecumenical movement. The council was reorganised in 1912 as the Federal Council of Protestant Evangelical Missions in Korea, which marked a significant shift of ecumenical objectives from institutional union to missionary cooperation. This article examines why and how this change happened and its implications for interpretations of the wider ecumenical movement in the twentieth century.

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Gros, Jeffrey. "The Universal and the Particular Christian Unity in a Post-Modern World." Exchange 37, no. 4 (2008): 444–55. http://dx.doi.org/10.1163/157254308x340378.

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AbstractThe Netherlands' Catholic Reformed text on the Church, local and universal, is an important contribution to international ecumenical discussions, informed by the particular context of the history of these churches in the low countries. This essay focuses on the importance of the theme and the method of this dialogue, and its contribution to understanding how the ecumenical movement is contextualized and communicated through the educational priorities of the churches. The essay relates this text, from a particular national dialogue, to the international Reformed Catholic dialogue and to issues of the wider ecumenical movement.

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Gros, Jeffrey. "Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?" Pneuma 34, no. 1 (2012): 75–93. http://dx.doi.org/10.1163/157007412x621725.

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Abstract In the long course of Christian history there have been many expressions of the action of the Holy Spirit in renewing the Christian Church through a variety of renewal movements. Two such movements are the twentieth-century Pentecostal movement and the thirteenth-century Franciscan movement. While there is no specific historical link one with the other, there are resources in the older movement, with its concern for direct human experience of Christ, its return to biblical poverty, a hope of renewing the church by a restoration of biblical holiness, its experience of gradually integrating its radical view of the end of time with the institutional church, and its impulsive missionary outreach, that offer many lessons for the newer movement as it serves worldwide Christianity.

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Širka, Zdenko Š. "Quo Vadis Ecumenical Hermeneutics: Challenges of the New Ecumenical Situation." Review of Ecumenical Studies Sibiu 12, no. 1 (April 1, 2020): 106–32. http://dx.doi.org/10.2478/ress-2020-0006.

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AbstractThis article deals with the development of hermeneutics in the dialogue between confessions within the ecumenical movement, from its beginnings in 1927 until the current time. As an overview of historical circumstances, it critically presents the main document of ecumenical hermeneutics, including its contemporary tendencies and challenges. Special attention is given to the various models of ecumenical hermeneutics, the influence of philosophical hermeneutics, as well the role of hermeneutical questions in the contemporary ecumenical dialogue.

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Turner, Victoria, and William Gibson. "The Iona Community and the ecumenical movement: External influences and internal changes." Theology in Scotland 30, no. 2 (November 11, 2023): 36–50. http://dx.doi.org/10.15664/tis.v30i2.2667.

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This article teases out the relationship between the Iona Community (founded 1938) and the ecumenical movement (both nationally – Scotland and the UK – and internationally), and the steps the Community took to enable itself internally to be more ecumenical. The first part of the article reviews the original brief of the Community – a missional ‘brotherhood’ that would work for the Church of Scotland’s Church Extension Scheme, using the base of the Iona Abbey as a training ground. Yet the Community quickly caught international missionary and ecumenical attention and the project was drawn beyond this original framework, becoming engaged in missional and ecumenical endeavours in and beyond Scotland. The second part of the article reflects on how these alternative engagements questioned the internal diversity of the Community, and how young people, lay people, ministers from other denominations and finally women pushed for their involvement in the originally male, clerical body. The article ends by drawing upon the work of Aruna Gnanadason who argues for a new paradigm of ecumenism that shakes the patriarchal, clerical powers of church boundaries and embraces realistic, messy, diversity in church bodies as the starting place for ecumenical endeavours.

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Schebet, Eduard. "TRIADOLOGY AS THE OCCULT BASIS OF ECUMENISM." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 54–57. http://dx.doi.org/10.17721/sophia.2019.13.13.

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The modern religious world is characterized by the intensification of global tendencies, which, above all, are expressed in the ecumenical movement, in which almost all religious communities of the world participate, which forms a qualitatively different religious reality. At the same time, influence and significance of esoteric and occult teachings, movements and ideas in the modern world is increasing. Thus, arises the question of determining the role and place of the occult foundations in the modern ecumenical movement, which will enable a qualitatively different understanding of the essence of modern religious processes. The presented article considers the Doctrine of the Trinity in the context of the ecumenical theological discourse and the occult tradition as a fundamental component of the formation of world religious unity. The main tasks of the article is to determine the ecumenical foundations in the Doctrine of the Trinity, as well as to determine the meaning of the doctrine in modern ecumenism. In this regard, modern Doctrine of the Trinity was compared with occult Triadology, as a result of which common pantheistic foundations were revealed. Thus, the article showed that the Doctrine of the Trinity is revealed in the pantheistic paradigm as an expression of the global Trinitarian principle. At the same time, it was showed that the Doctrine of the Trinity is a fundamental theurgic principle for the main part of occult teachings and esoteric religions. It was also revealed that in the ecumenical discourse the Doctrine of the Trinity performs as a fundamental principle that is common to esoteric and classical religious systems. Performs as the principle around which most of the world's religions are integrated. Also it should be underline that the Trinitarian paradigm has many common positions with pantheism and pneumatology, where many pantheistic ideas are expressed. Ecumenical teaching has a global character, than it converges with pantheism. And, in this regard, the Doctrine of the Trinity gets special importance in the ecumenical movement, which is more pronounced in pneumatological discourse. Thus, there is an actualization of occultism in the modern world and the importance of occult ideas and concepts in the religious world is growing. Arises the integration of occult teachings with classical religious systems.

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Ryman, Björn. "Bureaucratic or Personal Networks? Formation of the Ecumenical Movement During the Second World War." Studies in Church History. Subsidia 14 (2012): 272–82. http://dx.doi.org/10.1017/s0143045900004002.

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An ecumenical alliance was forged as a result of Archbishop Nathan Söderblom’s efforts in the 1920s; this approach to the history of the ecumenical movement is well documented. The historical research is done mainly according to the political situation during the Nazi years or along confessional lines: it argues that ecumenical networks were built up and consolidated during the Nazi period and war years, and that these networks prevailed despite the political situation.

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Tveit, Olav Fykse. "The Ecumenical Movement as a Movement that Cares for Creation." Ecumenical Review 62, no. 2 (June 15, 2010): 137–40. http://dx.doi.org/10.1111/j.1758-6623.2010.00052.x.

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Mudyiwa, Misheck. "Light of Life Christian Group as a New Branch on Zimbabwe's Ecumenical Tree: Toward a New Theology of the Inner Church in Southern Africa." Journal of Ecumenical Studies 58, no. 3 (June 2023): 476–501. http://dx.doi.org/10.1353/ecu.2023.a907026.

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precis: This essay explores the ecumenical character of a new branch on Zimbabwe's ecumenical tree. The Light of Life Christian Group is an eclectic parachurch organization, composed largely of members from such mainline churches as Roman Catholic, Anglican, Salvation Army, Methodist, Baptist, and Lutheran churches, among others. It examines the movement's new theology of the Inner Church/Inner Circle in light of Zimbabwe's heavily polarized ecumenical landscape. Fundamentally, the movement clings resolutely to the belief that being a member of the Inner Church/Inner Circle implies Christ Consciousness. It roundly downplays and rejects the outward forms of religion and emphasizes being true disciples and representatives of Christ on earth. The main argument is that, even though this is a new branch on Zimbabwe's ecumenical tree, it is under constant scrutiny and perpetual stigmatization, particularly from some drivers of key ecumenical bodies in Zimbabwe, which suggests and advances a theology that seeks to minimize denominational parochialism and prevent churches from monopolizing God, whose intricate and multifaceted nature is present in all religions, cultures, and denominations.

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Chung, Won Bum. "Ecumenical Movement and Healing Mission of WCC." Mission and Theology 36 (June 30, 2015): 205. http://dx.doi.org/10.17778/cwmputs.2015.2.205.

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Saayman, Willem. "Book Review: Dictionary of the Ecumenical Movement." Missiology: An International Review 21, no. 3 (July 1993): 351. http://dx.doi.org/10.1177/009182969302100313.

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