South India: Ecumenism's One Solid Achievement? Reflections on the History of the Ecumenical Movement

This article is a primer for understanding the history of the ecumenical movement by focusing first on one of its greatest institutional successes, the Church of South India in 1947, and then assessing the difficult relationship between ecumenism and missions. In the second half the article takes a broader view of ecumenical history, asking whether or not Christian ecumenism is still, in the words of Archbishop of Canterbury William Temple, “the great new fact of our era”. Focusing on various achievements and failings in the 20th century, the article asks throughout whether or not Christian ecumenism has already reached its height. The conclusion of the essay argues that in order to move forward in this time of transition, the World Council of Churches must take a careful look back at its successes, failures and very reasons for existence.     

Putting Justice at the Heart of Faith: Reflecting on Ecumenism from an Asian Perspective

As we celebrate 60 years of the Christian Conference of Asia, it becomes incumbent on us to reflect on what it means to speak of ecumenism from an Asian perspective. What is uniquely Asian about ecumenism in Asia? And how have Asians imagined ecumenism and contributed to the larger ecumenical discourse? In this article, I shall first consider what is specific to the Asian context and specifically map both Asian continental uniqueness and the Asian context itself; secondly, I will look at specific issues in Asian ecumenism; and lastly, I will attempt to chart trajectories for Asian ecumenism by seeking an alternative interpretation of the marks of the church as expounded in the Nicene Creed.     

The Ecumenical Movement and 1968

The year 1968 is remembered as a turning point in ecumenical history: the 4th Assembly of the World Council of Churches (WCC) in Uppsala appeared to mark the end of the era of early ecumenism and the beginning of a new era. This article questions this understanding of “Uppsala” and examines the reasons for such a mythologization of the assembly through analyzing its themes and conflicts in a twofold way. First, the analysis shows the connection between the students' revolts of 1968 and the assembly. Second, the article draws on the assembly's main theme, “Behold, I make all things new,” and the key aspects of ecumenical renewal discussed at the assembly: the new relationship between the WCC and the Roman Catholic Church, the WCC's commitment to development issues, liberation from racism, and the churches' role in political conflicts. While these themes became a symbol for identifying the assembly with a groundbreaking ecumenical change, the article argues that this change had already begun in the early 1960s, and that the assembly at Uppsala was more the medial and visible expression of this continuing ecumenical turbulence than its source.     

The Egyptian Coptic Christians: the conflict between identity and equality

This essay will endeavor to explore the identity and situation of the Coptic Christian community in Egypt, which constitutes the largest Christian community in the Middle East. I will start with a brief background of the community's history and introduction to modern Coptic life in the form of its liturgy, art, and music in order that those of us in the West might better grasp the richness and heritage in which Coptic Christianity grounds its worldview. The essay will proceed to explore the present situation in which Coptic Christians find themselves as a minority within the borders of a nation that officially designates itself Islamic. In the late 1960s and 1970s the Sunday School Movement brought about an age of reform in the Coptic Church that continues to this day. A large part of the reform has been to identify their origins as apostolic, monastic and marked by martyrdom and persecution. Under Pope Shenouda III, the Coptic Church has undergone some organizational changes that are clearly perceived as a threat to the Egyptian government under President Mubarak, despite groundbreaking progress towards ecumenism and cooperation between Muslims and Christians at large. This essay will explore the tension between Muslims and Christians in Egypt and the ways in which the minority status of the Copts is simultaneously defining and sustaining their tradition and self-image.     

Ecumenism in Scotland

This article examines the history of Scottish ecumenism through the institutional ecumenism of the Scottish Churches Council, the Scottish Ecumenical Committee, the second Scottish Churches Council and Action of Churches Together in Scotland (ACTS), looking at the significant contribution of Scottish Churches House and the ‘Tell Scotland’ Movement. It also looks at the history of ‘participative ecumenism’ and how it has related to ‘representative ecumenism’. It gives a brief reflection on local ecumenism and notes the history of discussion for organic union.     

The Lambeth Appeal and the Appeal of Britain

In 1920, the Lambeth Conference of Anglican bishops issued the “Appeal to All Christian People.” While much has been written on its genesis in 1920 and its impact on the later ecumenical movement and on Anglicanism, much less has been written about the relationship of the sort of ecumenism espoused by the Lambeth Appeal to the international political developments of the time. This article assesses the impact of the First World War and the Versailles Settlement on some of the assumptions underlying the Lambeth Appeal, examining how the appeal was in many ways a by-product of a new form of internationalism, which itself was closely related to the reinterpretation of the British Empire that emerged during the war.     

Political Ecumenism and 1968

The political night prayers in Cologne were a project that reflected the politicization and ecumenism that occupied the Christian confessions in 1968, not only in Uppsala. They were an attempt to consistently bring public policy and faith together. A large group of organizers, influenced by the work of women intellectuals, held monthly services that dealt with current issues. They were distinguished by the information they provided and by discussions, which aimed at stimulating meditation and concrete actions. The services attracted up to a thousand participants and became well known throughout Germany. The political night prayers encountered resistance from church leaders and conservative theologians. In this project, ecumenism was realized as local political ecumenism.     

The World Council of Churches and churches in China: partnerships and diaconia

ABSTRACT

Between 1956 and 1991, Chinese church leaders, and Protestant churches active from the formation of the World Council of Churches, experienced a dramatic break in their relations with the international ecumenical movement. This paper will focus on the ecumenical relations between the WCC and the churches in China after 1978, when reforms and the opening up of the country under Deng Xiaoping provided new opportunities for the renewal of ties. The China Christian Council resumed its official ties with WCC in 1991 but between 1978 and 1991, new expressions and new modes of ecumenical relations had already emerged. Central to these ties were the upholding of the Three-Self Principles and the practice of the ‘ecumenical sharing of resources’ influenced by the outcome of the WCC’s El Escorial meeting (1987). These ‘post-colonial’ partnerships contributed substantially to making Christianity better appreciated in China and were important channels for the practice of ecumenism in a rapidly transforming China.     

Ecclesial communion: The letters of St Basil the great revisited

Abstract

The German word Kirchengemeinschaft, translated as ‘ecclesial communion’ or ‘communion of churches’, is a term frequently used in contemporary ecumenical discourse. Are ‘communion of churches’ or ‘ecclesial communion’ leading concepts for future ecumenism? Starting from the fact that modern ecumenism and ecclesiology often refer to communio/κo?vωvíα in the Early Church as their model or ideal, this article investigates more closely how κo?vωvíα worked in that period. Basil the Great's letters serve as an example to show not so much the theoretical but the practical impact of κo?vωvíα on everyday church life. They also demonstrate how Basil applied κo?vωvíα on different levels and indicate what is required to facilitate it. Finally, they give some indication of what this could mean for ecumenism today.     

Ecumenical Tensions among Nigerian Christians

This article focuses on recent disturbing trends opposed to Christian unity in Nigeria that have both remote and immediate causes. Although the Christian Association of Nigeria (CAN) was formed to promote unity among the various Christian denominations in the country, it has not been able to achieve its goal. After describing this present situation and the historical factors that caused it, this paper looks to the resources of the Second Vatican Council which CAN should adopt to ease the tension in the country and promote greater dialogue. The article looks at the Roman Catholic‐Lutheran Declaration that was signed in 1999, and officially resolved the disagreements that led to the split led by Martin Luther in 1517. Finally this paper looks at the style of Pope Francis as a living example of effective ecumenism and interfaith dialogue.     

The Center for Aging,Religion and Spirituality at Luther Seminary,St. Paul,Minnesota

People's religiosity occupies a central place in the sociology of religion. This study employs indepth life histories to describe the subjective lives and religiosity of fifty Czech-American elderly in Iowa. The life history method effectively taps the religiosity of these elderly through their expressed concerns in life. Results indicate ecumenism and humanism among these elderly. This meaning system coincides with their liberal religious heritage. Thus, the cultural and religious family heritage of Czech-American elderly helps to mold their present world view. Findings also suggest that rural Czech-American elderly, who are either exclusively mainline church-goers or freethinkers, find ultimate meaning through ecumenism and humanism rather than through sectarianism.     

The ecumenical and non-ecumenical dialectic of Christian bioethics.

Non-ecumenical Christian bioethics will seem a strange category for many. The category relies on the recognition that bioethics mediates morality and ethics in healthcare. As such bioethics will have particular content. It is the content of a moral vision that both divides and unites. The enterprise of non-ecumenical Christian bioethics explores how Christians are both divided and united on the issue of bioethics. Non-ecumenical Christian bioethics is opposed to a facile ecumenism that reduces the content of Christian morality to the lowest common denominator.     

Psychoanalytic ecumenism and varieties of psychoanalytic experience.

Using the metaphor of ecumenism, the current status of psychoanalysis and the American Psychoanalytic Association is examined. The dialectical tendencies to oppose and to unify are noted in psychoanalytic theory, technique, and practice, as well as in the administrative and political life of our organization. Fostering tolerance for new hypotheses without sacrificing empirical discrimination, and promoting broad participation without lowering standards confront us as major tasks demanding continuing vigilance and effort.     

Pentecostal Mission: A German Free Church Perspective

The Pentecostal movement is growing worldwide. This applies both globally and to the German context. Pentecostal mission, therefore, plays an increasingly important role – a role that is also reflected in new networks and institutions emerging in Germany. As Pentecostal churches increase in importance, their ecumenical relationships are also moving into focus. The reproach of prosyletism arises repeatedly at the intersection of mission and ecumenism in ecumenical discussions. This article illustrates the development of ecumenical relations in Pentecostal churches in Germany from a Free Church perspective, viewing ecumenical challenges and opportunities in relation to approaches of church theory.     

Generic Versus Catholic Hospital Chaplaincy: The Diversity of Spirits as a Problem of Inter-Faith Cooperation

Hospital chaplaincy, in its exposure to clients, colleagues,and care-takers from different faith backgrounds, can be understoodin either generic or catholic terms. The first understanding,often merely implicit in denominationalist approaches, assumesthat some "Absolute" can be prayerfully invoked through themedium of diverse rituals, confessions, and symbols. This positioncombines the advantage of unprejudiced acceptance of other creedsand traditions with the disadvantage of lacking resources fordiscriminating among the spiritualities that may be operativewithin those other creeds and traditions. Catholicism, in linkingtrue spirituality with the one true church as the mystical bodyof the Tri-une God, secures such a criterion but fails to satisfythe tolerance-of-acknowledgement in the secular sense, whichis canonical in contemporary ecumenism. The Orthodox understandingof Catholicism is portrayed as imposing a non-judgemental humilityand repentance which provides a solution to that spiritual-humandilemma of inter-faith cooperation in the hospital.     

The Unsettled German Discussions of Justification: Abiding Differences and Ecumenical Blessings

Abstract :  This essay provides an analysis of The Joint Declaration on the Doctrine of Justification . It argues that the future of ecumenism demands greater attention to doctrinal differences than was evident after 1980 in much of the Roman‐Lutheran dialogue on justification, especially as it unfolded in Germany.     

The Indicative of Grace & The Imperative of Freedom: An Invitation to the Theology of Eberhard Jüngel

Abstract :  This essay offers a comprehensive introduction to German theologian Eberhard Jüngel's theology and philosophy of religion. It traces his intellectual development, beginning with his formation studies in New Testament with Ernst Fuchs, and ends with his controversial position in matters of church unity and ecumenism. Special attention is paid to his theological anthropology, and the potential contributions his theology could make in the North American context are assessed.     

Just Call Me by My Name: Worship Music in Asian Ecumenism

This article examines the historical development of worship music in Asian ecumenism by examining three ecumenical hymnals from the 1960s to the present. It identifies key personalities and institutions involved in the formation of Asian worship music. The essay argues that the maturation of Asian Christian spirituality via music making requires the church to hold in tension both its missional heritage and local cultural practices. It proposes the development of robust theo‐liturgical scholarship as being critical in helping the church mature.     

Does the Long‐Contested Question of Orthodox Ecumenism Remain Open after Crete?

The article explores whether the Orthodox Council of Crete (2016) resolved longstanding tensions within Orthodoxy over ecumenism. The article first attempts to pinpoint the substance of the disagreement. The anti‐ecumenist position, the article claims, rests on a dogmatic belief that a communion formally separated from the Orthodox Church can only continue to lose grace and the ecclesial gifts of the Spirit, while ecumenists hold that another communion might recover or increase in such gifts even prior to formal reunification with Orthodoxy. The article then explores the much‐disputed use of the word ‘church’ for other Christian communions in the document ‘Relations of the Orthodox Church with the Rest of the Christian World’. If it is true, as many on both sides of the controversy have suggested, that the Council formally affirmed the pro‐ecumenist position, does this make anti‐ecumenism a no longer viable Orthodox stance? This depends on the Council’s status, a further contested matter on which the article concludes with some tentative reflections.     

Impressions of the Church of Sweden: liberal and catholic with nuances of Lutheranism

The Church of Sweden is difficult to describe or to characterise, whether as a Folk Church, a national church, as catholic or liberal, or as, in some sense, Lutheran. This article refers to aspects of its complex relations with the Roman Catholic Church and with Lutheranism at large. The author detects, from ecumenical agreement and practice, an incipient new communion of churches, based on a common claim to be catholic and also to be open to developments in society. This group includes the Church of Sweden, the Church of England, the Episcopal Church in the USA, the Old Catholic Churches of the Union of Utrecht and the Philippine Independent Church, all of which are in communion with each other. The author's presentation is set out in relation to the Church of Sweden's liturgical and sacramental life, its church–state relations, and in an account of the rather asymmetrical shape of ecumenism in Sweden, in all of which the question of gender plays a role.