Journal Articles of Note on Ecumenism as of December 2010
“A Bibliography of Interchurch and Interconfessional Theological Dialogues, Twenty-Fifth Supplement, 2010.” Bulletin, Centro Pro Unione No. 77 (Spring 2010): 9-33.
This is the 25 th installment of a comprehensive bibliography of international and national bilateral and multilateral dialogues, coded by confessional families, churches and councils. Each section includes information about the dialogues, texts and papers of the dialogues, and reflections and reactions. Eastern Churches Journal: A Review of Eastern Christianity 14:1, 2, 3 (Spring, Summer, Autumn 2007). Although dated 2007, this combined issue was just published in June 2010. It provides nearly 500 pages of comprehensive documentation of the speeches, greetings of official delegations, common declarations, dialogue updates, and state of the church reports for all the individual Orthodox and Eastern Catholic church bodies for the year 2007.
Carter, David. “Unity in Reconciled Diversity: Cop-out or Rainbow Church.” Theology 63 (November/December 2010): 411-420.
A British Methodist ecumenist argues that the ecumenical goal of unity in reconciled diversity may offer a “richer and fuller catholicity” than the goal of organic unity.
Charbak, Demetrios. “Contemporary Orthodox-Catholic Dialogue in the Patriarchate of Antioch.” One in Christ 44:2 (Winter 2010): 95-100.
“This paper, first given at the Orientale Lumen conference held at Heythrop College in May 2010, describes current problems confronting Christians in the East, as well as recent and continuing progress Orthodox and Catholic are making in Antioch, in the dialogue of truth, both local and official, as well as in the dialogue of love” (Abstract).
Cleenewerck, Laurent and Ernst R. von Schwarz. “The Recovery of Eucharistic and Holographic Ecclesiology as a Promised Avenue of Ecumenical Dialogue and Broader Mutual Recognition.” Journal of Ecumenical Studies 45:4 (Fall 2010): 561-577. Del Colle, Ralph.
Cornick, David. “Calvin and the Quest for Christian Unity: An Unexpected Legacy.” Ecclesiology 6:3 (2010): 265-273.
This paper, originally presented for the “Calvin Colloquium” sponsored by the University of Exeter and Churches Together in Britain and Ireland, asserts that John Calvin was “a theologian who believed passionate in the mystical body of Christ, an ecclesiastical statesman who sought to do all in his power to hold together an ecclesiastical world being forced apart under immense centrifugal pressure, and a Christian minister who longed to be at one with his fellow pastors” (273). Rereading Calvin for his ecumenical legacy will reclaim a Christocentric ecumenism that accepts the importance of a ministry of oversight and keeps doors of dialogue open.
Daley, Brian E. “Woman of Many Names: Mary in Orthodox and Catholic Theology.” Theological Studies71:4 (December 2010): 846-869.
“This article attempts to show the continuity between Catholic and Orthodox liturgical and theological traditions on Mary, despite apparent differences in terminology and image, and draws on the works of Sergei Bulgakov and Karl Rahner to reflect on the fundamental meaning of Mary for both Eastern and Western forms of Christianity” (p. 846).
“Edinburgh 1910-2010.” Theme issue of Crucible: The Christian Journal of Social Ethics (October – December 2010) .
- Peter Sedgwick, “Edinburgh 2010”: 3-6.
- David Cornick, “Retrospective on an Ecumenical Century”: 7-16.
- Michael Doe, “The Evangelisation of the World in this Generation”: 17-24.
- Janice Price, “From Edinburgh 1910 to 2010: A Revolution in Social Vision”: 25-32.
- Kevin Ward, “Ecumenical Social Ethics, the Globalisation of Christianity, and the Legacy of Edinburgh 2010”: 33-41.
Enns, Fernando. “‘Glory to God and Peace on Earth’: The Decade to Overcome Violence 2001-2010: An Ecumenical Journey towards a Common Understanding of Just Peace.” Ecumenical Trends 39:6 (June 2010): 86-90.
The German Mennonite theologian who co-moderates the WCC Committee for the Decade to Overcome Violence summarizes the theology of the Decade and the efforts to develop a “spirituality of reconciliation and active nonviolence.” He also presents plans for the International Peace Convocation that will be held in Jamaica in 2011 to address “peace in the community, peace with the earth, peace in the marketplace, and peace among peoples.”
Ford, John T. “Hispanic Ecumenical Dialogue: Progress and Potential: A Review of Building Bridges, Doing Justice.” Ecumenical Trends 39:11 (December 2010): 164-168.
Catholic University of American Professor John Ford gives an in-depth review of the essays in the published proceedings of the Academy of Catholic Hispanic Theologians in the United States entitled Building Bridges, Doing Justice: Constructing a Latino/a Ecumenical Theology (Orlando O. Espín, ed.; Orbis, 2009). He views the report as an indicator that “Hispanic theology is in the process of moving beyond the polemical past of Catholic-Protestant diatribe to ecumenical dialogue” (168), and identifies four lessons and four overlooked topics that this dialogue brings to the wider ecumenical discussion.
Ford, John T. “Immigration Ministry: An Ecumenical Opportunity?” Ecumenical Trends 39:1 (January 2010): 10-14.
The author describes the current plight of undocumented immigrants in the U.S. and calls for the U.S. government to “find a just, humane way” to deal with them. He proposes six areas in which churches, working together ecumenically, can minister to immigrants, in light of the gospel command to love the neighbor.
Ford, John T. “‘Papal Infallibility’ in Ecumenical Perspective.” Ecumenical Trends 39:2 (February 2010): 17-21.
Fr. Ford, Professor of Theology at the Catholic University of America, examines ecumenical implications of the Roman Catholic doctrine of the pope’s “exercising that infallibility with which the Divine Redeemer endowed His Church” (First Vatican Council), in dialogue with the Protestant principle of sola scriptura and the history of the interpretation of the doctrine since the Council defined it (distinguishing “maximal,” “moderate,” and “minimal” views) and proposes a basis for ongoing ecumenical dialogue about infallibility.
Green, Thomas J. “Some Canonical Reflections on Ecumenical Issues.” Ecumenical Trends 39:9 (October 2010): 134-143.
The Catholic University of America Distinguished Professor of Canon Law addresses interchurch and interfaith marriage,Anglicanorum coetibus, the Catholic-Orthodox dialogue’s Ravenna document, the Reformed-US Conference of Catholic Bishops agreement on mutual recognition of baptism, and clergy transfers of church affiliation.
Harmon, Steven R. “How Baptists Receive the Gifts of Catholics and Other Christians.” Ecumenical Trends39:6 (June 2010): 81-85. A Baptist ecumenist describes ways in which Baptists might participate in receptive ecumenism: by receiving confessions, liturgies, hymnody, theological and exegetical resources, and spiritual practices, by participating in ecumenical studies of dialogue results at the local level, and by studying and engaging ethical and theological teachings of other traditions at the seminary level.
Henn, William. “Echoes of John Calvin’s Ecclesiology in the Reformed-Catholic International Dialogue.”Centro Pro Unione Bulletin 78 (Fall 2010): 10-18.
A Roman Catholic member of the international dialogue between the Roman Catholic Church and the World Alliance of Reformed Churches reflects on Calvin’s views of the church and how the Reformer’s ecclesiology been integrated into three products of the dialogue: “The Presence of Christ in the Church and the World” (1977), “Towards a Common Understanding of the Church” (1990), and “The Church as Community of Common Witness to the Kingdom of God” (2005). The author concludes with the suggestion that a more in-depth use of the common patristic literature might lead to greater convergence in future dialogue.
Hocken, Peter. “The Holy Spirit and the Word.” Ecumenical Trends 39:11 (December 2010): 169-174.
This presentation to the Roman Catholic-Charismatic Non-Denominational Conversation at the Centro Pro Unione in March 2009 reviews how the Spirit and Word themes have manifested in the liturgical renewal movement and Catholic charismatic movement, lay religious communities and post-Vatican II documents and discusses the roles of Scripture and the prophetic movements in Catholicism today.
“The Implications of ‘Religious Experience’ for Catholic-Pentecostal Dialogue: A Catholic Perspective.” Journal of Ecumenical Studies 45:4 (Fall 2010): 525-542. Jefferts Schori, Katherine.
Kasper, Walter. “‘Harvesting the Fruits’ and the Future of Ecumenism.” Origins 39:37 (February 25, 2010): 597-601.
This article is the published version of Cardinal Kasper’s opening address to the “Harvesting the Fruits” symposium, sponsored in Rome in February 2010 with five representatives from each church involved in the “Harvesting the Fruits” study: the Roman Catholic Church, the Lutheran World Federation, the World Methodist Council, the World Alliance of Reformed Churches, and the Anglican Communion. Cardinal Kasper proposes the development of an “ecumenical catechism” in order to facilitate reception and a more “people-centered ecumenism.” (See also the book entry for Kasper, Walter, Harvesting the Fruits, below.)
Massa, James. “Testing the Reception of the Joint Declaration on the Doctrine of Justification.” Origins 39:31 (January 14, 2010): 508-514.
In an address given on October 29 at Lutheran Theological Southern Seminary in Columbia, SC, the Head of the U.S. Council of Catholic Bishops’ Office for Ecumenical and Interreligious Affairs describes the Roman Catholic practice of indulgences and the ELCA decision to allow the ordination of homosexuals in committed monogamous relationships as test cases of the Joint Declaration.
McPartlan, Paul. “The Body of Christ and the Ecumenical Potential of Eucharistic Ecclesiology.”Ecclesiology 6 (2010): 148-165.
A Catholic University of America professor reviews the biblical foundations and historical theology underpinning eucharistic ecclesiology, explains the seminal twentieth-century contributions of De Lubac, Zizioulas and Afanassieff, and samples various ecumenical dialogue statements for complementary expressions on the Eucharist, with eucharistic ecclesiology as the bridge.
McPartlan, Paul. “Dominus Iesus After Ten Years.” Ecumenical Trends 39:11 (December 2010): 161-163.
The 2000 Declaration of the Congregation for the Doctrine of the Faith, Dominus Iesus, is summarized and explained by the Carl J. Peter Professor of Systematic Theology and Ecumenism at Catholic University of America. Fr. McPartlan concludes that the famous adage “subsists in” of Lumen Gentium, echoed in Dominus Iesus, is not to be considered to mean “is present and operative in” but rather, that the Roman Catholic Church has “historical continuity” through the papacy: it “alludes to that additional factor of unity and stability that is provided for the Church on earth by the personal ministry of the pope as universal primate” (163).
Miller, Larry. “‘Glory to God and on Earth Peace:’ Historic Peace Church Perspectives on the International Ecumenical Peace Convocation.” Centro Pro Unione Bulletin 78 (Fall 2010): 3-9.
The General Secretary of the World Mennonite Conference summarizes the history of the Peace Churches’ responses to WCC statements, describes the current multi-phased drafting process for the culminating document of the WCC’s Decade to Overcome Violence “The Ecumenical Declaration on Just Peace,” delineates in detail what the Peace Churches have applauded and critiqued about the initial draft of the declaration, and raises three key questions about the ongoing ecumenical dialogue around violence.
North American Orthodox-Catholic Theological Consultation. “Steps Toward a Reunited Church: An Orthodox-Catholic Vision for the Future.” Origins 40:23 (November 11, 2010): 353-360 and “Celebrating Easter/Pasca Together”, same issue: 360-361.
The consultation identifies the exercise of primacy as the central point of disagreement between Orthodox and Roman Catholics, describes the historical roots of the issue, and summarizes the significant levels of convergence achieved between the two communions (including continuity of apostolic teaching, church life centered on the Divine Liturgy of word and sacraments, understanding of the church as community gathered around a bishop in apostolic succession, the importance of forms of primacy, veneration of Mary, and spiritual practices). It calls for Orthodox and Catholic Christians to “find an effective way to realize our common tradition of faith together and to present the world with a unified testimony to the lordship of Jesus” (357) and describes the shape that a structure of worldwide ecclesial communion might take. Preparatory steps are proposed and outstanding questions and problems identified. In an accompanying statement, the consultation group calls for a permanent resolution of the differences in dating Easter/Pasca for the sake of Christian witness to the world.
Rausch, Thomas P. “Catholics and Pentecostals: Troubled History, New Initiatives.” Theological Studies71:4 (December 2010): 926-950.
A Jesuit professor from Loyola Marymount University explains the history of the Pentecostal movement, analyzes tensions between the Catholic Church and Pentecostalism over evangelization and proselytizing (especially in Latin America) and ecclesiological and theological differences, summarizes ecumenical conversations to date, and identifies positive indicators of a changing relationship between the two groups in Latin America.
Reid, Duncan. “Anglicans and Orthodox: The Cyprus Agreed Statement.” Journal ofAnglican Studies 8:2 (November 2010): 184-199.
A member of the International Commission for Anglican-Orthodox Theological Dialogue summarizes the 2006 agreed document The Church of the Triune God, especially in light of the spreading Anglican practice of the ordination of women to the priesthood and episcopate, and asserts that this ecclesiological issue has eclipsed the filioque as the central issue of the dialogue.
Ruddy, Christopher. “Our Ecumenical Future: How the Bishops Can Advance Christian Unity.” America203:13 (November 8, 2010): 14-17.
A member of the Catholic University of America School of Theology faculty calls for a renewed emphasis on prayer and ecumenical hospitality, deepened theological dialogue with those who adhere to Nicene Christianity, new partnerships with evangelicals, Pentecostals and others on ethical and social issues, and common evangelical outreach in conjunction with other Christians.
Rusch, William G. “A Lutheran View of Where the Ecumenical Movement Stands in the Spring of 2010.”Ecumenical Trends 39:9 (October 2010): 129-133. T
his article is the published version of the Graymoor Lecture given in May 2010, which characterizes the current state of the movement as a gloomy weather forecast. “Progress toward visible unity between certain churches of the sixteenth-century Reformation experiences and Evangelical, Orthodox and Roman Catholic churches will be limited in the future. An emerging challenge will be to maintain the advances that were achieved at the end of the last century and the beginning of this century” (133).
Satterlee, Craig A. “One in the Apostles’ Teaching, Fellowship, Breaking of Bread and Prayer: Week of Prayer for Christian Unity 2011.” Ecumenical Trends 39:10 (November 2010): 145-148.
These reflections on the 2011 Week of Prayer for Christian Unity theme from an ELCA homiletics professor will be useful for preaching and teaching during the Octave.
Stamm, Mark W. “What Are We Doing? Thoughts about a Seminary Chapel Program in an Ecumenical Setting.” Worship 84:2 (March 2010), 123-137.
A professor of Christian worship at Perkins School of Theology (Southern Methodist University) presents an analysis of the liturgical challenges and pedagogical functions of chapel practices at a denominational seminary with an ecumenical faculty and student body. He draws upon examples of controversial chapel practices (such as disposition of leftover consecrated elements and cleaning of purificators stained with wine) as well as liturgical innovations (e.g. Bluegrass Eucharist, Hip Hop services of the Word, a baseball thanksgiving service) to illustrate effectively his call for mutual respect and forbearance as the community implements its five-point statement of purpose for chapel worship (p. 122).
Tanner, Mary. “Celebrating Edinburgh 1910: Reflections on Visible unity.” Theology 63 (November/December 2010): 403-410.
The veteran Anglican ecumenist uses the centenary celebration of Edinburgh 1910 as a springboard to answer the questions “Where are we?” and “Where might we go?”, and calls upon the churches to use the study process around the WCC Faith and Order documents such as Called to be the One Church and the Nature and Mission of the Churchas a “metanarrative that might open new possibilities” (409).
Tveit, Olav Fykse. “The Ecumenical Movement as a Movement that Cares for Creation.” The Ecumenical Review 62:2 (July 2010): 137-140.
In this presentation given at a seminar in Copenhagen in December 2009, the General Secretary of the World Council of Churches calls upon the churches to pray, work, see, and witness together in response to the needs of creation in the face of climate change.
“Unity in Mission Faith and Order Study Group” Essays. Journal of Ecumenical Studies 45:2 (Spring 2010 issue). A collection of papers from the National Council of Churches of Christ Faith and Order Study Group on Unity in Mission:
- Mitzi J. Budde and Don Thorsen, “Introduction: Unity in Mission,” 178-182.
- John T. Ford, “Unity and Mission: A Pilgrimage of Accompaniment,” 187-200.
- Matthew D. Lundberg, “Repentance as a Paradigm for Christian Mission,” 201-217.
- Mitzi J. Budde, “The Marks as Signposts of the Journey to Unity in Mission,” 218-226.
- Antonios Kireopoulos, “The Role of Ecumenical Charity in Christian Mission,” 227-233.
- Susan E. Davies, “Relational Unity in Mission: Reflecting God’s Life,” 234-244.
- Anton C. Vrame, “Transforming a Nation through Mission: A Case Study on the Church in Albania,” 245-248.
USCCB and Four Protestant Communities. “Common Agreement on Mutual Recognition of Baptism.”Origins 40:25 (November 25, 2010): 390.
The text of the agreement between the United States Conference of Catholic Bishops and the Christian Reformed Church in North America, the Presbyterian Church USA, the Reformed Church in America and the United Church of Christ, that baptism performed with the traditional Trinitarian formula and with water will be mutually recognized. This has been affirmed by the USCCB and the PCUSA; the other three bodies will consider the agreement later this year.
USCCB. “Reception Statement for Common Agreement on Mutual Recognition of Baptism.” Origins 40:25 (November 25, 2010): 391-2.
Wells, Christopher. “Canterbury’s Ecumenical Catechesis.” The Living Church 242:2 (January 16, 2011): 12. A one-page summary of the key points made by the Archbishop of Canterbury in his lecture at the Vatican’s Commemoration of the 50 th anniversary of the Pontifical Council for Promoting Christian Unity on November 17, 2010. The full text of the lecture is online at http://bit.ly/Rowan50th
Wainwright, Geoffrey. “Harvesting the Fruits: A First Methodist Response.” Ecclesiology 6 (2010): 143-147.
In this published version of a paper given at the “Harvesting the Fruits” Symposium in February 2010, the veteran Methodist ecumenist proposes a practical four-fold methodology for official reception at the highest level of bilateral dialogue results: affirming ecumenical statements of consensus, recognizing and working to strengthen areas of convergence, stating areas in need of further work toward resolution, and identifying places of ongoing divergence.
Wicks, Jared. “Harvesting the Fruits: Taking Stock of Catholic-Reformation Dialogues and Charting New Directions.” Ecumenical Trends 39:10 (November 2010): 149-152.
This article summarizes the context and text of Walter Kasper’s book, Harvesting the Fruits, and responses to it since its publication in late 2009.
Williams, Rowan. “The Church as Sacrament.” International Journal for the Study of the Christian Church10:1 (February 2010): 6-12.
The Archbishop of Canterbury presented this paper to the Consultation on Orthodox Ecclesiology at Windsor Castle in December 2009. In it, he explicates a theology of the church: “The Church lives sacramentally when it is aware of itself not only in the actions of prayer and feeding which express its deepest character but when it is capable of seeing itself truthfully and renewing its ways of describing itself in the light of Christ” (p. 12).
“The Winds of Crete: The Work of Faith and Order, Reflections from Younger Theologians.” Theme issue ofThe Ecumenical Review 62:3 (October 2010):
- Mary Tanner and Aikaterini Pekridou, “Guest Editorial”: 243-251.
- Lucy Wambui Waweru and Dissi Muanika Obanda, “The Winds of Crete”: 252-253.
- Aidaterini Pekridou, “The Plenary Discussion on the Ecclesiology Study of Faith and Order, The Nature and Mission of the Church: The Meeting and its Process”: 254-269.
- James Hawkey, “Excavating Apostolicity: Christian Communities and Secular Cultures”: 270-281.
- Neal D. Presa, “Take, Bless, Break, Give: Reflections from a Reformed Perspective on ‘Why the Church?’”: 282-288.
- Aimee Moiso, “Getting Personal”: 289-295.
- Giorgos Vlantis, “The Apophatic Understanding of the Church and Ecumenical Dialogue”: 296-301.
- Augustinos Bairactaris, “Ecumenical Dialogue: A Necessity of our Era and the Inner Source of the Renewal”: 302-307.
- Sara Gehlin, “Quest for Unity, Quest for Diversity: Ecumenical Challenges in a Time of Globalization”: 308-316.
“The Winds of Crete: The Work of Faith and Order, Reflections from Younger Theologians [Part 2].” Theme issue of The Ecumenical Review 62:4 (December 2010):
- Tink Tinker, “Towards an American Indian Indigenous Theology”: 340-351.
- Eleazar López Hernández, “Indigenous Theology in its Latin American Setting”: 352-360.
- Dina Ludeňa Cebrián, “The Sources and Resources of our Indigenous Theology”: 361-270.
- Ferdinand Anno, “Indigenous Theology: Sources and Resources Perspectives from the Philippines”: 371-378.
- Jorunn Jernsletten, “Resources for Indigenous Theology from a Sami Perspective”: 379-389.
- Evelyn Parkin, “The Sources and Resources of Our Indigenous Theology: An Australian Aboriginal Perspective”: 390-398.
- Atola Longkumer, “Not All is Well in my Ancestors’ Home: An Indigenous Theology of Internal Critique”: 399-410.
- Marilú Rojas Salazar, “Experiences and Reflections on a Latin American Feminist Theology of Liberation Using an Ecofeminist Key Towards an Indigenous Women’s Perspective”: 411-422.