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Journal articles on the topic 'Ecumenicism'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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1

Segal, Charles. "Classics, Ecumenicism, and Greek Tragedy." Transactions of the American Philological Association (1974-) 125 (1995): 1. http://dx.doi.org/10.2307/284343.

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2

Corstange, Daniel. "Religion, Pluralism, and Iconography in the Public Sphere: Theory and Evidence from Lebanon." World Politics 64, no. 1 (December 20, 2011): 116–60. http://dx.doi.org/10.1017/s0043887111000268.

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This article examines mass public discourse on religion and pluralism in diverse societies. It argues that religion enters the public sphere by defining countervailing narratives about sectarianism, which is exclusive and divisive, and ecumenicism, which is inclusive and unifying. Most empirical studies focus on elites as the producers of discourse and ignore the regular people who comprise the “real” public. In contrast to prior work, this article systematically examines mass public discourse, with Lebanon, a religiously diverse developing world society, as its research venue. It uses a novel combination of original survey data and publicly displayed religious and political iconography to study the exchange of ideas about religion and pluralism among the mass public. It shows that sectarian discourse articulates ethnocentric and antiplural statements, whereas ecumenicism, by contrast, mitigates ethnocentrism and valorizes pluralism.
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3

Huffard, Event W. "Book Review: Christianity/Islam: Essays on Esoteric Ecumenicism." Missiology: An International Review 15, no. 1 (January 1987): 143–44. http://dx.doi.org/10.1177/009182968701500142.

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4

Raymond, M., and F. Rousset. "GENEPOP (Version 1.2): Population Genetics Software for Exact Tests and Ecumenicism." Journal of Heredity 86, no. 3 (May 1995): 248–49. http://dx.doi.org/10.1093/oxfordjournals.jhered.a111573.

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5

Cohen, Jonathan. "Ecumenicism, Comparability, and Color, or: How to Have Your Cake and Eat It, Too." Minds and Machines 25, no. 2 (May 2015): 149–75. http://dx.doi.org/10.1007/s11023-014-9354-6.

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6

Smith, Suzanne E. "Before Hegel and Beyond Kant: Risto Saarinen's Recognition and Religion." Harvard Theological Review 110, no. 2 (March 23, 2017): 301–13. http://dx.doi.org/10.1017/s0017816017000098.

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When religious tolerance appears in the literature on ecumenicism, religious pluralism, and other modes of peaceful coexistence, it is frequently juxtaposed with the words “beyond,” “more than,” and “is not enough.” To be sure, it is generally conceded in these contexts, tolerance is an improvement on intolerance, and, relatively speaking, then, a fine thing, as far it goes. For many, however, it does not go very far. “Religious tolerance,” we are told, “however virtuous, does nothing to remove our ignorance of one another.” It is thought to lack strenuousness, and hence, to be unsuited for modern moral conflicts, which tend increasingly toward the polarity characteristic of war: “Tolerance, especially of the knee-jerk variety. . . works as long as people can slink off by themselves, avoiding contact, and never facing up to what they truly believe.” No one says, “I am fighting for [fill in the blank] with all the toleration I can muster.”
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7

Howe, Justine. "Interpreting the Qur'an in the US: Religious Pluralism, Tradition, and Context." Journal of Qur'anic Studies 18, no. 3 (October 2016): 34–69. http://dx.doi.org/10.3366/jqs.2016.0249.

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In the contemporary US, religious pluralism has profoundly shaped the ways that American Muslims read and interpret the Qur'an in their daily lives. In particular, they face increasing pressure to affirm, through Qur'anic interpretation, that Islam recognises Judaism and Christianity as salvific faiths and to downplay Islamic claims to superiority. Through a case study of a US Qur'anic study group, this article explores how American Muslims appropriate and contest the logic of pluralism through their interpretations of the Qur'an. Seeking to affirm ecumenicism in the Qur'an, this group of American Muslims appropriated the asbāb al-nuzūl (‘circumstances of revelation’) under the rubric of ‘context’ in order to make the case for the commensurability of Islam and religious pluralism, even as they vigorously disagreed about the terms under which those circumstances could be applied. The ethnographic dialogues presented here demonstrate not only the rich and vibrant hermeneutics that contemporary Muslims bring to the Qur'an, but also the ways that pluralism both opens up and restricts forms of religious engagement.
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8

Chambré, Susan M. "The Changing Nature of “Faith” in Faith‐Based Organizations: Secularization and Ecumenicism in Four AIDS Organizations in New York City." Social Service Review 75, no. 3 (September 2001): 435–55. http://dx.doi.org/10.1086/322222.

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9

Renard, John. "Christianity/Islam: Essays on Esoteric Ecumenicism. By Frithjof Schuon. Translated by Gustavo Polit. Bloomington, IN: World Wisdom Books, 1985. vii + 270 pages. $12.00 (paper)." Horizons 13, no. 2 (1986): 465–66. http://dx.doi.org/10.1017/s036096690003694x.

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10

Falconer, Alan. "Ecumenics, Teaching Ecumenics and Ecumenical Formation." Pacifica: Australasian Theological Studies 14, no. 3 (October 2001): 313–25. http://dx.doi.org/10.1177/1030570x0101400305.

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11

Lim, Chong-Ming. "Effectiveness and Ecumenicity." Journal of Moral Philosophy 16, no. 5 (October 25, 2019): 590–612. http://dx.doi.org/10.1163/17455243-20180016.

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Effective altruism is purportedly ecumenical towards different moral views, charitable causes, and evidentiary methods. I argue that effective altruists’ criticisms of purportedly less effective charities are inconsistent with their commitment to ecumenicity. Individuals may justifiably support charities other than those recommended by effective altruism. If effective altruists take their commitment to ecumenicity seriously, they will have to revise their criticisms of many of these charities.
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12

Wethmar, C. J. "Ekumenisiteit in dogmatologiese perspektief." Verbum et Ecclesia 13, no. 1 (July 18, 1992): 96–110. http://dx.doi.org/10.4102/ve.v13i1.1050.

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Ecumenicity in doctrinal perspective In this article ecumenicity is studied from a doctrinal point of view. This requires a twofold approach: firstly an analysis of the relevant doctrine which in this case is that of the proprietates et notae ecclesiae and secondly a description of the ecumenical implications of the nature of church doctrine as such. This study indicates how the latter approach complements and enriches the former.
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13

Davie, Martin. "Reformed Theology – Identity and Ecumenicity." Ecclesiology 4, no. 3 (2008): 376–81. http://dx.doi.org/10.1163/174553108x341387.

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14

Hall, Mary. "Ecumenics and Interfaith Dialogue." Ecumenical Review 39, no. 4 (October 1987): 451–54. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01439.x.

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15

West, Charles C. "Ecumenics, Church and Society." Ecumenical Review 39, no. 4 (October 1987): 462–69. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01441.x.

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16

Wilson, David Dunn. "Book Reviews : The Future of Ecumenicity." Expository Times 105, no. 12 (September 1994): 382. http://dx.doi.org/10.1177/001452469410501217.

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17

Bagger, Matthew C. "Critical Notice Ecumenicalism and Perennialism Revisited." Religious Studies 27, no. 3 (September 1991): 399–411. http://dx.doi.org/10.1017/s0034412500021077.

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Recently Robert Forman has attempted to muster support for the largely abandoned position that mystical experiences cross-culturally include an unmediated, non-relative core. To reopen the debate he has solicited essays from likeminded scholars for his book, The Problem of Pure Consciousness. Predictably the focus of the volume rests on the refutation of the position most notably expounded by Steven Katz in his influential article of 1978, ‘Language, Epistemology and Mysticism’.
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18

Easterbrook, Gregg. "Religion in America: The New Ecumenicalism." Brookings Review 20, no. 1 (2002): 45. http://dx.doi.org/10.2307/20081023.

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19

Sell, Alan P. F. "Book Review: Reformed Theology: Identity and Ecumenicity." Theology 107, no. 839 (September 2004): 376–77. http://dx.doi.org/10.1177/0040571x0410700516.

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20

Batlajery, Agustinus M. L. "The Views of Several Indonesian Reformed Theologians Regarding Ecumenicity." Societas Dei: Jurnal Agama dan Masyarakat 4, no. 1 (October 24, 2017): 32. http://dx.doi.org/10.33550/sd.v4i1.42.

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ABSTRACT: Based on historical researches concerning ecumenical movement in Indonesia, it could be found that the formation of the Council of Churches in Indonesia (DGI) which later changed its name to the Communion of Churches in Indonesia (PGI) can not be separated from the role of Calvinist or Reformed church leaders and theologians at the time. In discussing about stimulus and urgency for unity among various churches in Indonesia, we can see that the views of several Reformed figures was very significant. Their opinions were effected by Calvinist thinking that chracterized their churches. This article is trying to describe the views of several Indonesian Reformed theologians before and after the formation of DGI/PGI regarding ecumenicity. Therefore we can say that Calvinist thinking has played very valuable role in the ecumenical movement in Indonesia. KEYWORDS: ecumenicity, ecumenical movement, church unity, Indonesian Reformed Theologians, Calvinist thinking.
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21

Thomas, Norman E. "Book Review: The Teaching of Ecumenics." Missiology: An International Review 16, no. 4 (October 1988): 492–93. http://dx.doi.org/10.1177/009182968801600430.

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22

Thomas, Norman E. "Book Review: The Teaching of Ecumenics." Missiology: An International Review 17, no. 2 (April 1989): 227. http://dx.doi.org/10.1177/009182968901700221.

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23

Gros, Jeffrey. "Book Review: The Teaching of Ecumenics." International Bulletin of Missionary Research 13, no. 2 (April 1989): 91. http://dx.doi.org/10.1177/239693938901300223.

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24

Crow, Paul A. "Ecumenics as Reflections on Models of Christian Unity." Ecumenical Review 39, no. 4 (October 1987): 389–403. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01433.x.

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25

Ho, David Y. F., and Rainbow T. H. Ho. "Measuring Spirituality and Spiritual Emptiness: Toward Ecumenicity and Transcultural Applicability." Review of General Psychology 11, no. 1 (March 2007): 62–74. http://dx.doi.org/10.1037/1089-2680.11.1.62.

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26

Wethmar, G. J. "Ecclesiology and theological education: A South African reformed perspective." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 415–30. http://dx.doi.org/10.4102/ve.v18i2.573.

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Ecclesiology and theological education: A South African reformed perspective. The church is one of the primary contexts in which theology is done. In the South African theology education debate the implications which this context has for the nature of theological education has not yet been adequately described. This article therefore intends dealing with this issue. The well known four attributes of the church are used as indicators of the nature of theological education which results in confessionality, spirituality, ecumenicity and hermeneutics being identified as its main dimensions.
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27

Irvin, Dale T. "Towards a Hermeneutics of Difference at the Crossroads of Ecumenics." Ecumenical Review 47, no. 4 (October 1995): 490–502. http://dx.doi.org/10.1111/j.1758-6623.1995.tb03743.x.

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28

Boersma, Hans. "Redemptive Hospitality in Irenaeus: A Model for Ecumenicity in a Violent World1." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 11, no. 2 (May 2002): 207–26. http://dx.doi.org/10.1177/106385120201100206.

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29

Donovan, Joshua. "Agency, Identity and Ecumenicalism in the American Missionary Schools of Tripoli, Lebanon." Islam and Christian–Muslim Relations 30, no. 3 (July 3, 2019): 279–301. http://dx.doi.org/10.1080/09596410.2019.1656517.

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30

McVeigh, Malcolm. "Book Review: That All May Be One: Perceptions and Models of Ecumenicity." Missiology: An International Review 29, no. 2 (April 2001): 235–36. http://dx.doi.org/10.1177/009182960102900217.

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31

Koopman, Nico. "Towards an Ecumenicity of Inclusivity in a Context of Exclusion and Alienation." Ecumenical Review 67, no. 4 (December 2015): 559–71. http://dx.doi.org/10.1111/erev.12190.

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32

Gómez Arévalo, José Arlés. "Studi ecclesiologici nella prospettiva ecumenica: dialoghi cattolici-luterani." Revista Pistis Praxis 7, no. 1 (September 13, 2015): 7. http://dx.doi.org/10.7213/revistapistispraxis.07.001.ao01.

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Questo documento mette in evidenza i rapporti ecumenici che sono state stabilite tra la Chiesa cattolica e luterana. In un’epoca segnata dalla necessità di un vero dialogo ecumenico e interreligioso, è importante riflettere sulle iniziative e momenti chiave di questo riavvicinamento tra la Chiesa cattolica e alcune confessioni luterane; quindi, analizziamo l’urgente necessità di un dialogo interreligioso che storicamente é stato in costante tensione e conflitto. C’ é la speranza che emtrambe le chiese potessero trovare una nuova unitá nel loro servizio comune del mondo, secondo il vangelo di Gesú.
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33

Office, Editorial. "Boekresensies/Book reviews." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 854–72. http://dx.doi.org/10.4102/ve.v29i3.353.

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Pesch, Rudolf. Das Weihnachtsevangelium: Neu über-setzt und ausgelegt von Rudolf Pesch (Freiburg, Basel, Wien: Herder, 2007).Reiser, Marius, Bibelkritik und Auslegung der Heiligen Schrift: Beiträge zur Geschichte der biblischen Exegese und Hermeneutik.Schröter, J. 2007. Von Jesus zum Neuen Testament: Studien zur urchristlichen Theologiegeschichte und zur Entstehung des neutestamentlichen Kanons.Von Lengerke, G 2007. Die Begegnung mit Christus im Armen. Würzburg: Echter Verlag (SSSTh 43).Alston, W A & Welker, M (eds) 2007. Reformed Theology. Identity and Ecumenicity II. Biblical Interpretation in the Reformed Tradition.Stoker, Wessel 2006. Is Faith Rational? A Hermeneutical-phenomenological accounting for Faith.Fiedrowicz, Michael. Theologie der Kirchenväter: Grundlagen frühchristlicher GlaubensreflexionGrözinger, A 2008. Homiletik. Lehrbuch Praktische Theologie. Band 2. Gütersloh: Gütersloher Verlagshaus.
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34

Kersch, Ken I. "Ecumenicalism Through Constitutionalism: The Discursive Development of Constitutional Conservatism inNational Review, 1955–1980." Studies in American Political Development 25, no. 1 (March 10, 2011): 86–116. http://dx.doi.org/10.1017/s0898588x10000106.

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Contemporary conservatism places an affinity for, fidelity to, and defense of the U.S. Constitution at the center of its electoral, institutional, and movement politics. Through a survey of popular constitutional discourse in postwar conservatism's premiere magazine,National Reviewbetween 1955 and 1980—presented in the context of the development of (conservative) political thought and the institutional infrastructure for idea generation and propagation—I argue that that defense began to assume an ecumenically populist, antielitist, and antijudicial form only beginning in the mid-1950s, and a shared commitment to “originalism” only in the late 1970s. From the 1950s through the late 1970s, conservative constitutional argument was centered not on the judiciary, but rather on the (often divisive) constitutionalism of Congress and the executive, and on divergent views concerning structuralist versus moralist constitutional understandings. Over time, however, through dialogic engagement taking place over and through unfolding political events, the movement's diverse intellectual strands reframed and reinforced their relationship by focusing less on their differences and more on an ecumenically shared populist critique of judicial power emphasizing a virtuousdemosarrayed against an ideologically driven, antidemocratic, law-wielding elite. During this formative period, besides advocating a particular approach to textual interpretation, constitutional discourse played a critical role in fashioning movement symbols and signifiers, forming hopes and apprehensions, defining threats and reassurances, marking friends and enemies, stimulating feelings of belonging and alienation, fidelity and betrayal, and evoking both rational logics and intense emotions—all of which motivate and inform the heavily constitutionalized politics of American conservatism today.
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35

Witte-Rang, Greetje, and Huub Vogelaar. "The Global Christian Forum: Reconfiguration of the Ecumenical Scene." Exchange 39, no. 4 (2010): 377–420. http://dx.doi.org/10.1163/157254310x537034.

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AbstractEarly 2008, the Committee of the Global Christian Forum approached the Centre for Intercultural Theology, Interreligious Dialogue, Missiology and Ecumenics (Centrum iimo) of the Utrecht University with a proposal to evaluate the activities of the Global Christian Forum (gcf). The idea to organize an evaluation was prompted by the Global Forum meeting in Limuru (6-9 November 2007). The Centrum iimo asked the authors of this article, Huub Vogelaar ma and Dr. Greetje Witte-Rang, both Reformed theologians, to conduct this evaluation. In this article they give an overview of the history, purpose and aim of the gcf, and share the results of their evaluation. The article concludes with some remarks concerning the future of the gcf.
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36

Owusu-Ansah, David, and Emmanuel Akyeampong. "Religious Pluralism and Interfaith Coexistence: Ecumenicalism in the Context of Traditional Modes of Tolerance." Legon Journal of the Humanities 30, no. 2 (December 31, 2019): 1–18. http://dx.doi.org/10.4314/ljh.v30i2.1.

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In many parts of the developing world, religion is singled out as the cause for violent clashes. At the 2007 TrustAfrica workshop in Dakar, the conference of religious leaders, scholars, and experts from 12 African countries and the Diaspora explored this concern under the theme "Meeting the Challenges of Religion and Pluralism in Africa." It was observed that religiously justified conflicts were often the repackaging of community concerns regarding issues of social, economic, and political injustices, inequities and exclusions. Consequently, a project on “religious pluralism and interfaith coexistence in Ghana” was funded in 2008 as part of the efforts to examine the role of local traditions as a foundation to interfaith dialogue. Earlier in 2005, a similar project on the theme of Islam and tolerance, with funding from Harvard and Michigan State University, was conducted in Ghana. Several issues emerging from the field conversations are pertinent to topics of how history shaped Muslim relations with their non-Muslim hosts in West Africa. It is often argued in the literature that Islam’s inherently adoptive attitude toward African religious culture made it possible for Muslims and their non-Muslim hosts to co-exist. However, this research contends that, in the case of Ghana, it was the traditional local culture as defined by indigenous religious values that shaped and moderated the environment that sustained peaceful interreligious relations. The authors express concern that as the country experiences rapid urbanization, Westernization, proliferation of charismatic churches and aggressive Christian evangelization, the traditional values that underpinned pluralism and peace in historic times might be threatened (George Bob-Milliar and Karen Lauterback, 2018).
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37

Russell, Norman. "One faith, one Church, one emperor: the Byzantine approach to ecumenicity and its legacy." International journal for the Study of the Christian Church 12, no. 2 (May 2012): 122–30. http://dx.doi.org/10.1080/1474225x.2012.685697.

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38

Mittelstadt, Martin W. "Radical Ecumenicity: Pursuing Unity and Continuity after John Howard Yoder - Edited by John C. Nugent." Religious Studies Review 36, no. 4 (December 2010): 281. http://dx.doi.org/10.1111/j.1748-0922.2010.01462_39.x.

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39

Engelhardt, Jeffers. "Late- and Post-Soviet Music Scholarship and the Tenacious Ecumenicity of Christian Musics in Estonia." Journal of Baltic Studies 39, no. 3 (September 2008): 239–62. http://dx.doi.org/10.1080/01629770802250040.

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40

Ornatek, Adam. "Znaczenie kanonu 72 synodu trullańskiego w rozwoju historycznym prawodawstwa Kościołów Wschodnich oraz realizacji myśli ekumenicznej Soboru Watykańskiego II w Kodeksie Kanonów Kościołów Wschodnich." Prawo Kanoniczne 46, no. 3-4 (December 20, 2003): 247–62. http://dx.doi.org/10.21697/pk.2003.46.3-4.09.

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Autore tratta di can. 72 del concilio di Costantinòpoli dall’anno 691/692 d. C., di sua significazione storica, estensione e dimensione giuridica, anche valore canonico nella luce del Decreto Concili Ecumenici Vaticani II Orientalium Ecclesiarum, n. 16, comparando tutto questo con i canoni del Codex Canonum Ecclesiarum Orientalium de impedimento disparitatis cultus (il can. 803, §§ 1-3) e de matrimoniis mixtis (i can. 813-816 e il can. 834, §§ 1-2). A base dei testi originari spiega, come dall’inizio finora la Santa Sede e le Chiese orientali acattoliche hanno interpretato l’impedimento disparitatis cultus inoltre come hanno risolto i problemi che portano con sé dei matrimoni misti. Soprattutto autore sottolinea aspetto ecumenico in materia codesta, che si manifesta nella vita pastorale e cooperazione fra due comunità - dei cattolici e acattolici.
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41

MURRAY, PAUL D. "Expanding Catholicity through Ecumenicity in the Work of Yves Congar: Ressourcement, Receptive Ecumenism and Catholic Reform." International Journal of Systematic Theology 13, no. 3 (June 21, 2011): 272–302. http://dx.doi.org/10.1111/j.1468-2400.2011.00580.x.

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42

Kung, Lap Yan. "In Search of True-ness: Dialogue Between Political Localism and Theological Ecumenism in Post-Umbrella Movement." International Journal of Public Theology 11, no. 4 (December 6, 2017): 431–54. http://dx.doi.org/10.1163/15697320-12341511.

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Abstract Seeking for true-ness is the core concern of the people of Hong Kong during the Umbrella Movement. That search starts from the political structure (true universal suffrage), and continues through into the formation of identity (true Hongkongese). This article illustrates how the Umbrella Movement has provided the people of Hong Kong with an experience of a truthful politics which is different from the current realpolitik. It sets out to see Hong Kong as their homeland, while developing a new language in terms of political localism. Nevertheless, there is a tendency for such political localism to become too narrow, exclusive and sentimental. The ecumenicity of the church interpreted in the light of Wolfhart Pannenberg’s theology is a different social imaginary. It can challenge both the inclination to narrowness and exclusivism of political localism, and the authoritarianism of the Chinese authorities. It possesses the potential to enrich the people of Hong Kong by allowing them to see that the unity of humankind (creation) is the ground of politics.
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43

Punt, Jeremy. "The Bible and Multiscripturality in South Africa: Moving Beyond the Boon-or-Bane Debate1." Religion and Theology 8, no. 1-2 (2001): 61–95. http://dx.doi.org/10.1163/157430101x00044.

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AbstractA nominally Christian country, South Africa abounds with varieties of Christianity, all of which ultimately subscribe to the Bible as foundation document. Often, however, the appropriation of the Bible as a symbol is as much a problem as different and radically opposing interpretations of it: ownership of the Bible is widely contested and biblical hermeneutics is truly a site of struggle. However, not only is the need for an ecumenical approach to the Bible becoming increasingly pronounced, but ecumenicity will have to be broadened out to include multiscripturality as well. South Africa is simply also a multi-religious country with a number of other religions with their scriptures in close attendance. This demands a reappropriation of the Christian Bible as scripture amidst many other scriptures, and requires the development of an adequate, responsible and relevant multiscripturality. At the same time, it is necessary to move beyond over-simplified 'realist' options for conceptualising scripture and its role in religion. Perceiving scripture as activity rather than texts allows for investigating the interrelationship between scripture and identity, within a more adequate theology of scripture.
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44

Editor, Editor. "Book reviews / Boekresensies." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 361. http://dx.doi.org/10.17570/stj.2015.v1n1.br.

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Brümmer, Vincent. <i>Vroom of regsinnig? Teologie in die NG Kerk</i>, 2013, Wellington: Bybel Media, ISBN: 9780864877185<br /> Conradie, Ernst M. <i>Reconciliation - A guiding vision for South Africa?</i>, 2013, Stellenbosch: Sun Press, ISBN: 9781920689087<br /> Conradie, Ernst M. <i>South African perspectives on Notions and Forms of Ecumenicity</i>, 2013, Stellenbosch: Sun Press, ISBN: 9781920689063<br /> Conradie, Ernst M & Klaasen, John. <i>The Quest for Identity in so-called Mainline Churches in South Africa</i>, 2013, Stellenbosch: Sun Press, ISNB: 9781920689223<br /> Conradie, Ernst M. <i>Saving the earth? The legacy of reformed views on “re-creation”</i>, Studies in Religion and Environment, Vol. 8, 2013, Lit Verlag GmbH & Co. KG Wien, ISBN: 9783643903044<br /> Lessing, H, Besten, J, Dedering, T, Hohmann, C and Kriel, L (eds). <i>The German Protestant Church in colonial Southern Africa: The impact of overseas work from the beginnings until the 1920s </i>, 2012, Pietermaritzburg: Cluster, ISBN: 9783447067751
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45

Hollander, Aaron T. "Fundamental Ecumenics Revisited: A Near-Forgotten Intellectual Framework as a Toolkit for the Mid-Twenty-First Century." Journal of Ecumenical Studies 56, no. 2 (2021): 161–99. http://dx.doi.org/10.1353/ecu.2021.0014.

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Lambert, J. "Ecumenicalism and Cultural Diversity: A US Christian Physician Joins a Muslim and Hindu Medical Team in a Buddhist Country." Prehospital and Disaster Medicine 20, S2 (June 2005): S121. http://dx.doi.org/10.1017/s1049023x00014667.

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Burigana, Riccardo. "IN CAMMINO… UN ANNO DI ESPERIENZE ECUMENICHE LOCALI E NON LOCALI DALLA VISITA DI PAPA FRANCESCO A GINEVRA." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 24 (March 24, 2020): 247. http://dx.doi.org/10.25247/paralellus.2019.v10n24.p247-261.

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Abstract:
La visita di papa Francesco a Ginevra rappresenta una tappa significativa nel dialogo ecumenico per le parole e gesti che hanno caratterizzato la visita del papa al Consiglio Ecumenico delle Chiese in occasione del 70° anniversario della sua fondazione. La visita del papa ha acquistato un valore ancora più rilevante alla luce dei tanti eventi ecumenici che l’autore descrive, soffermandosi su alcuni temi condivisi; questi eventi hanno testimoniato la vitalità della stagione che sta vivendo l’ecumenismo a livello globale, nonostante il dibattito nel mondo ortodosso riguardo alla Chiesa Ucraina. ON THE WAY…. A YEAR OF ECUMENICAL LOCAL AND NOT LOCAL EXPERIENCES FROM POPE FRANCIS’ VISIT TO GENEVAAbstractPope Francis' visit to Geneva represents a significant step in the ecumenical dialogue for the words and deeds which characterized Pope’s visit to the World Council of Churches in occasion of 70th anniversary of its foundation. Pope’s visit gained even more value in light of so many ecumenical events which the author describes, by focusing some shared topics. They testified to the vitality of the season that the ecumenism lives, despite the debate inside the Orthodox world about the Ukrainian Church.
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Merrick, James R. A. "Reformed Theology: Identity and Ecumenicity II: Biblical Interpretation in the Reformed Tradition - Edited by Wallace Alston, Jr. and Michael Welker." Religious Studies Review 35, no. 3 (September 2009): 155. http://dx.doi.org/10.1111/j.1748-0922.2009.01360_1.x.

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Mütel, Mathias. "Onorato Bucci - Pierantonio Piatti, (Hg.), Storia dei Concili Ecumenici. Attori, canoni, eredità, Roma: Città Nuova Editrice 2014. 527 pp." Annuarium Historiae Conciliorum 47, no. 1 (June 20, 2015): 221–23. http://dx.doi.org/10.30965/25890433-04701013.

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Arnold, Jonathan W. "Reformed Theology: Identity and Ecumenicity II Biblical Interpretation in the Reformed Tradition - Edited by Wallace M. Alston, Jr. and Michael Welker." Reviews in Religion & Theology 16, no. 2 (March 2009): 245–47. http://dx.doi.org/10.1111/j.1467-9418.2008.00423_2.x.

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