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  • 2012 Articles

    Journal Articles of Note on Ecumenism as of December 2012

    Avis, Paul. “Are we Receiving ‘Receptive Ecumenism’?” Ecclesiology 8:2 (2012): 223-234.
    A Church of England ecumenist explores whether the “receptive ecumenism” approach to ecumenical relations that has arisen from the University of Durham, England is another term for the reception goal inherent in ecumenism or a threat to the traditional Faith and Order goal of visible unity. The author concludes that receptive ecumenism and theological dialogue are complementary concepts: “if the ethos of RE were taken to heart throughout the churches, ecumenism would recover its authentic character and become infused with fresh vitality” (234).

    Banks, Adelle M. “Hopes for an ‘Ecumenical Spring.’” Christian Century 129:7 (March 15, 2012): 14-15.
    While acknowledging the financial, theological, and institutional challenges to ecumenism (including rejection of the term itself), the article points to signs of hope: a shift to Christian unity language, growing involvement of evangelicals and Pentecostals in social justice work, a greater focus on shared social agendas rather than dialogue, and an increasing diversity and shared concern for racial justice. Martin Marty posted a thoughtful critique to Banks in his weekly e-column Sightings, in which he asks “Who’s ‘planting’ for spring?” (“Ecumenical Realities,” 4/2/2012).

    Benedict XVI. “Lebanon Visit: Ecumenical Gathering.” Origins 42:17 (September 27, 2012): 269-270.
    The pope’s fraternal greeting to the Syrian Catholic patriarch of Antioch, the Greek Orthodox patriarch of Antioch and all the East and the patriarch of the Syrian Orthodox Church of Antioch and all the East on September 16th: “In these unstable times, so inclined to the violence that your region knows so well, it is even more necessary that Christ’s disciples give an authentic witness to their unity, so that the world may believe in their message of love, peace and reconciliation…Let us work without ceasing so that the love of Christ may lead us little by little into full communion with each other” (270).

    Bennett, Zoe and Razvan Porumb. “Studying Pastoral Theology in an Ecumenical Context.” JATE: Journal of Adult Theological Education 8:1 (June 2011): 38-52.
    Thoughtful reflections on the nature of ecumenical theological education from both the faculty and student perspective, based on a case study of a specific masters-level course in the history and practice of pastoral theology taught at the Cambridge Theological Foundation.

    “A Bibliography of Interchurch and Interconfessional Theological Dialogues Twenty-Seventh Supplement, 2012.” Bulletin, Centro Pro Unione No. 81 (Spring 2012): 21-37.
    The 27th 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.

    Borelli, John. “In the Beginning: How the Work of Christian Unity Got Started.” America 207:8 (October 1, 2012): 10-14.
    Part of a Vatican II 50th anniversary series, this article describes pre-Vatican II interfaith cooperation between Catholics, Protestants and Jews; the preparatory commission for a secretariat for Christian unity; and contacts with “three key interlocutors” in 1960: Willem A. Visser ‘t Hooft (first general secretary to the World Council of Churches), Geoffrey Fisher (Archbishop of Canterbury), and Jules Isaac (a professor and Holocaust survivor).

    Budde, Mitzi J. “The Church’s Song as Response to the Divine Mystery.” Worship 86:3 (May 2012): 194-208.
    A challenge to the assumption that music is a key field of conflict dividing the church both among and within denominations. Instead, the author asserts that music has the capacity to serve as an ecumenical bridge among Christians when it mirrors the harmony of God.

    “Called Together: Identity, Accountability, Hospitality”: 2011 Annual meeting of the North American Academy of Ecumenists. Journal of Ecumenical Studies 47:3 (Summer 2012):

    • Meyer, Russell L. “Introduction: The Dynamic and Hospitable Interaction with the Church”: 323-332.
    • Radano, John A. “Mutual Accountability: Building Together on the Achievements of the Ecumenical Movement”: 333-354.
    • Heisey, Nancy R. “Remembering Dirk Willems: Memory and History in the Future of Ecumenical Relationships”: 355-375.
    • Kessler, Diane C. “‘Receive One Another…’: Honoring the Relationship between Hospitality and Christian Unity”: 376-384.
    • Markham, Ian. “Identity, Accountability, Hospitality”: 385-393.
    • Nelson, Christine L. “Grassroots Identity, Hospitality, Accountability”: 394-396.
    • Lim T. N., Timothy “Toward Ecumenical Unity: An Analysis and Preliminary Proposal”: 397-408.

    Cameron, Euan. “Week of Prayer for Christian Unity 2012: Sermon Preached at Interchurch Center Chapel.” Ecumenical Trends 41:4 (April 2012): 56-57.
    The Union Seminary Reformation professor challenges the repetitious “Groundhog Day” cycles of church divisions and calls the churches to honor other traditions along with our own and to “worship as part of a conscious imagined community, infinitely extended and infinitely diverse” (p. 57).

    Chapman, David M. “Consensus and Difference: The Elusive Nature of Ecumenical Agreement.” Ecclesiology 8:1 (2012): 54-70.
    An extended review of Minna Hietam ä ki’s recent book, Agreeable Agreement (2010), and the application of its critique of ecumenical methodology to Lutheran, Roman Catholic, and Anglican agreements .

    Charbak, Demetrios. “History and Hope: Towards a Common Date of Easter.” One in Christ 45:2 (Winter 2011): 321-327.
    The Antiochean Greek Orthodox Bishop of Safita, Syria gives the history of the dating of Easter, explains why eastern and western Christians observe a different date, and endorses the World Council of Churches/Middle East Council of Churches’ 1997 proposal for achieving a common celebration of Easter as an essential ecumenical witness of the faith.

    Crow, Paul A., Jr. “Contemporary Ecumenical Issues in America after Vatican II, 1965-2012.” Ecumenical Trends 41:9 (October 2012): 129-131, 142.
    The Disciples of Christ ecumenist addresses the ecumenical tensions and accomplishments for Protestants involved in the ecumenical movement, the Roman Catholic Church, and local/regional U.S. ecumenism since Vatican II and, quoting the Taize Community’s rule, enjoins the churches to “be consumed with a burning zeal for the unity of the Body of Christ” (p. 142).

    Dieter, Theodor. “What to do about 2017? The Ecumenical Challenge of a Centenary.” Ecclesiology 8:3 (2012): 283-288.
    This editorial analyzes the ecumenical complexities of the upcoming 500th anniversary of the beginning of the Protestant Reformation: “In dealing with the ecumenical celebration of 2017, nothing less than Roman Catholic-Lutheran ecumenism is at stake…No undifferentiated lamentation about the division of the church will help us in 2017, but a careful analysis of the sins of division, together with confession and the commitment to draw consequences for the future, will help us a great deal” (pp. 284, 286).

    Doe, Norman. “Juridical Ecumenism.” Ecclesiastical Law Journal 14:2 (May 2012): 195-234.
    The Anglican Professor and Director of the Centre for Law and Religion at Cardiff Law School analyses the canon law of seven Christian traditions (Catholic, Orthodox, Anglican, Lutheran, Reformed/Presbyterian, Baptist and Methodist) and suggests that “the juridical implementation of ecumenism by Churches is essential for the translation of ecumenical commitment into practical norms of action. In this respect, juridical ecumenism – the study and practical deployment of laws and other regulatory instruments of churches on ecumenism – offers both a theoretical and practical framework to complement but not to replace the current ( and dominant) doctrinal and theological focus in contemporary ecumenical method and practice” (p. 234).

    Douglas, Brian. “Anglican-Roman Catholic international Commission (ARCIC) and the Eucharist: Review and Prospects.” The Journal of Religious History 36:3 (September 2012): 351-267.
    Summarizes helpfully the 1966-2007 ARCIC agreements, elucidations, observations, responses, and clarifications on the Eucharist and suggests that “further dialogue on the nature of Christ’s presence in the Eucharist, including the doctrine of transubstantiation, may well be a valuable course for future ARCIC dialogues” (367).

    “The Ecumenical Theology of Rowan Williams.” Theme issue: Ecclesiology 8:2 (2012):

    • Tanner, Mary. “The Ecumenical Theology of Archbishop Rowan Williams”: 163-183.
    • , Oliver P., SJ. “Rowan Williams’ Ecumenical Theology: A Response to Dame Mary Tanner”: 184-199.
    • Elaine. “The Archbishop Speaks, But Who is Listening? The Dilemmas of Public Theology Today”: 200-222.

    Faith and Order Commission of the National Council of Churches of Christ in the USA. “Ecumenical Documentation: A Reflection on the Nature and Mission of the Church.” Ecumenical Trends 41:5 (May 2012): 65-73.
    The agreed statement resulting from the U.S. Faith and Order Commission’s quadrennial study (2008-2011) on the themes of the World Council of Churches’ proposed statement, The Nature and Mission of the Church (which has subsequently been significantly rewritten), from an American and conciliar contextual perspective.

    Frykholm, Amy. “Culture Changers: David Hollinger On What the Mainline Achieved.” The Christian Century 129:14 (July 11, 2012): 26-28.
    The transcription of an interview with David Hollinger, professor of history at the University of California, Berkeley, on his assessment of the contributions what he calls “ecumenical Protestants” to twentieth-century Christianity: “The ecumenical leaders achieved much more than they and their successors give them credit for…It might be hyperbolic to say that ecumenists experienced a cultural victory and an organizational defeat, but there is something to that view.” (p. 26)

    “Gendered Perspectives on ‘God of Life, Lead us to Justice and Peace’”: Theme issue of The Ecumenical Review 64:3 (October 2012):

    • Gnanadason, Aruna. “Violence against Women is Sin”: 241-253.
    • Fulata Lusungu. “We Demand Bread and Roses when We are Hired: Gender Justice in Workplaces: A Feminist Ethical Perspective”: 254-266.
    • Connie. “Justice and Peace for Global Commercial Sex Workers: The Plight of Aboriginal Migrant Women in Taiwan”: 267-280.
    • Rebecca Todd. “Feminist Critical Discourse on Globalization, Economy, Ecology and Empire”: 281-298.
    • Daniel G. “Homeward Bound: A Theology of Migration for Fullness of Life, Justice and Peace”: 299-313.
    • Annemarie C. “Toward the Difficult Whole: ‘Unity’ in Woman’s Perspective”: 314-327.
    • Roderick R. “My Mother who Fathered Me”: 328-337.
    • Manoj. “An Ecumenical Framework for a Liberative Human Sexuality”: 338-345.
    • Mutale M. and Sarojini Nadar. “Remembering and Resistance”: 346-356.
    • Salvador Armando and Sarojini Nadar. “Women Oppressing Women: The Cultivation of Esprit de Corps in Xirilo (Women’s Association) of the UCCSA in Mazambique”: 357-365.

    Gros, Jeffrey, FSC. “Dialogue: Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?” Pneuma 34:1 (2012): 75-93.
    The veteran Roman Catholic ecumenist proposes that the shared commitments to experiential access to God, poverty, holiness, and missionary impetus can serve as links between the 13th century Franciscan movement and 20th century Pentecostalism.

    Gros, Jeffrey, FSC. “A Hermeneutics of History for an Ecumenical Future.” One in Christ 46:1 (2012): 124-145.
    The preeminent Catholic ecumenist uses the BEM document, the ARIC I Final Report Response, and JDDJ to establish ecumenical hermeneutical challenges, presents the WCC’s Treasure in Earthen Vessels to harvest a set of ecumenical hermeneutical principles, and then analyzes four ecumenical texts’ proposals for reinterpreting the Christian narrative ecumenically: the World Reformed-Catholic text Towards a Common Understanding of the Church, the NCCC Faith and Order study on Telling the Churches’ Stories, and the Lutheran-Mennonite and Catholic-Mennonite texts on healing of memories. These form an interpretative framework for re-framing and reinterpreting church history, especially the Reformation narrative, ecumenically, with implications for the 2017 Reformation anniversary.

    Gros, Jeffrey, FSC. “Reception, the First Three Decades: The Contribution of Cardinal Bernardin.” Ecumenical Trends 41:8 (September 2012): 122-125.
    Addresses Cardinal Bernardin’s contributions through service on the US Conference of Catholic Bishops, the Joint Working Group with the World Council of Churches, and the Pontifical Council for Promoting Christian Unity and considers three ecumenical presentations made by the Cardinal in 1982-84.

    Hamilton, Daniel S. “Dr. John Zizioulas and the Roman Primacy.” Ecumenical Trends 41:8 (September 2012): 116-121, 127-128.
    An analysis and evaluation of the Greek Orthodox theologian’s stance on the historical evidence for the primacy of the Roman pontiff, in conversation with the author’s own position on the question and with that of John Meyendorff.

    Harvesting the Fruits : Reception of the Harvest Project of the Pontifical Council for Promoting Christian Unity. Ecumenical Trends 40: Special Issue (2011):

    • Wainwright, Geoffrey. “A First Methodist Response to Harvesting the Fruits”: 1-3.
    • William G. “A Lutheran’s Perspective on Harvesting the Fruits”: 4-5.
    • David. “Harvesting the Fruits – Some Reflections by a Methodist”: 6-11.
    • Kathryn L. “First Responses: A Lutheran Perspective”: 12-13.
    • Douwe. “Harvesting the Fruits: A Reform Perspective”: 14.
    • N.T. “Harvesting the Fruits: An Anglican Perspective”: 15-19.

    Hendricks, Paul. “Interchurch Families & Receptive Ecumenism.” One in Christ 46:1 (2012): 2-12.
    A Roman Catholic bishop’s address to the Association of Interchurch Families from March 2012.

    Hiltz, Fred. “Paul Wattson Lecture – Halifax: Holiness, Hospitality and Hope.” Ecumenical Trends 41:1 (January 2012): 10-14.
    The Anglican Archbishop of Canada says that “genuine ecumenism” must be “rooted in a deep holiness, reflect a radical hospitality, and represent a lively hope for the world” (p. 10).

    Hughson, Tom. “Beyond Ecumenical Dialogue.” One in Christ 46:1 (2012): 24-37.
    Proposes a “track 2 ecumenism” that moves from traditional theological dialogue to receptive ecumenism derived from Aquinas’ notion of friendship: churches desiring the good for the other; working and worshiping side-by-side; appreciating one another.

    Kinnamon, Michael. “What Can the Churches Say Together about the Church?” Ecclesiology 8:3 (2012): 289-301.
    The senior ecumenist offers twelve points of agreement on the nature and purpose of the church, identifies issues needing further dialogue, and calls for study and reception of the multilateral convergence documents on ecclesiology.

    Koch, Kurt. “Recent Ecumenical Progress and Future Prospects.” Origins 41:25 (November 24, 2011): 395-402.
    In this speech given at the Catholic University of America, the new president for the Pontifical Council for Promoting Christian Unity describes six changes/challenges in the current ecumenical situation (reception, the differentiated consensus model, renewed emphasis on denominational differentiation, uncertainty about the ecumenical goal, ethical disagreements, and new ecumenical partners) and then identifies the need now to consolidate the convergences achieved and the theological foundations of ecumenism: mutual recognition of baptism, recovery of division as scandal, and promotion of spirituality as the “root-stock of all ecumenical endeavors” (p. 401).

    Körtner, Ulrich H. J. “Towards an Ecumenical Hermeneutics of Diversity: Some Remarks on the Hermeneutical Challenges of the Ecumenical Movement.” Theology Today 68:4 (January 2012): 448-466.
    A professor for Systematic Theology at the University of Vienna critiques the 1998 World Council of Churches’ document on ecumenical hermeneutics, “A Treasure in Earthen Vessels,” utilizing Tillich and Ricoeur’s work on symbols and Ludwig Wittgenstein’s work on language and semiotics.

    Larin, Vassa. “Roman Catholic Students at Russian Orthodox Liturgy: The Communion of the Churches, From the Bottom Up.” Worship 86:4 (July 2012): 311-323.
    This paper, first presented at the 2011 Orientale Lumen Conference in Washington, DC., describes the experiences and impressions of fifteen Roman Catholic graduate students from their participation in a seminar course on Orthodoxy that included visits to several Orthodox liturgies.

    Madar, Martin. “Roger Haight’s Contribution to Method in Ecclesiology and its Implications for Ecumenical Dialogue.” Journal of Ecumenical Studies 47:2 (Spring 2012): 207-226.
    The author discusses Haight’s ecclesiology in Christian Community in History in terms of historicity, globalization, pluralism, and functionality and argues that ecumenical dialogue could be advanced from application of these principles.

    McDonald, Kevin. “Reflections on the 1993 Ecumenical Directory in the Light of the Ecclesiological Teaching of the Second Vatican Council.” Ecumenical Trends 41:7 (July/August 2012): 104-111.
    A member of the drafting committee for the 1993 Ecumenical Directory, Archbishop McDonald summarizes the key sections of the text, analyzes its theological perspective in light of Vatican II, and reflects on the Directory’s ongoing relevance for today.

    Murray, Paul D. “ARCIC III: Recognizing the Need for an Ecumenical Gear-Change.” One in Christ 45:2 (Winter 2011): 200-211. A newly appointed member of the Anglican Roman Catholic International Commission III summarizes the initial meeting of the commission, analyzes the ecumenical strategies and approaches that characterized ARCIC I and ARCIC II, and explains the commission’s decision to use receptive ecumenism as the “gear-change” strategy for this round of dialogue, which will be focused on local/universal church and ethical discernment.

    National Council of Churches of Christ Faith and Order Commission. “A Journey to Open Up Other Journeys: Justice and Salvation.” Part I: Ecumenical Trends 41:9 (October 2012): 132-141; Part II: Ecumenical Trends 41:10 (November 2012): 148-159.
    Parts I & II of a consensus paper on justice and salvation, the culmination of an eight-year study process of the National Council of Churches of Christ Faith and Order Commission. Part III is forthcoming; the full report will be published in the NCCC online journal Speaking of Unity at http://www.ncccusa.org.

    The Ordinariate for Former Anglicans in U.S.: Articles in Origins:
    ▪ Wuerl, Donald W. “Ordinariate for Former Anglicans to be Established in U.S.” Origins 41:28 (December 15, 2011): 459-461.
    ▪ U.S. Conference of Catholic Bishops. “Q & A on Ordinariate for Former Anglicans in U.S.” Origins 41:28 (December 15, 2011): 461-462.
    ▪ Steenson. Jeffrey N. “Statement on Creation of Ordinariate in U.S. for Former Anglicans.” Origins 41:31 (January 12, 2012): 501-502.

    Pädam, Tiit. “Toward a Common Understanding of Diaconal Ministry? Recent Developments in the Diaconate among the Porvoo Churches.” Ecclesiology 8:3 (2012): 326-349.
    The Porvoo Common Statement is the ecumenical accord between the four Anglican churches of the British Isles (England, Ireland, Scotland, and Wales) and seven Nordic and Baltic Lutheran churches (Estonia, Finland, Iceland, Lithuania, Norway, Sweden, Denmark). “The article analyses the understanding of the deacon’s ministry in the Porvoo churches as expressed in their liturgical acts of admission to this ministry and their educational requirements for deacons” (p. 326).

    Pottmeyer, Hermann J. “Can the Papacy Lead toward a Communion of Churches?” Pro Ecclesia 21:3 (Summer 2012): 258-267.
    This article by the emeritus professor of fundamental theology at Ruhr University and translated from the German original describes the 2010 German Lutheran-Roman Catholic proposal for “a model of papal ministry that could prepare the way for a reunited Christendom” (259).

    Roberson, Ronald G., CSP. “The Catholic Understanding of Ecumenism.” Origins 42:2 (May 17, 2012): 27-30.
    The text of a presentation from the U.S. Conference of Catholic Bishops Ecumenical and Interreligious Affairs staff reviews the history of Roman Catholic involvement in ecumenism since 1928 and asserts “it is clear that for Catholics, ecumenism – the building up of the visible unity of Christians – is absolutely central to the Christian life, both in terms of the church becoming who she is and in terms of the church’s mission” (28-29).

    Root, Michael. “The Hope of Eternal Life.” Ecumenical Trends 41:7 (July/August 2012): 100-103, 111.
    A summary and analysis of the U.S. Catholic-Lutheran dialogue statement on death (including prayers for the dead), judgment, heaven and hell, presented at the 2012 National Workshop on Christian Unity by a veteran ecumenist and professor at Catholic University of America.

    Seim, Turid Karlsen. “Beyond the Joint Declaration on the Doctrine of Justification: Recent Developments in the Lutheran-Roman Catholic Dialogue.” Centro Pro Unione Bulletin No. 80 (Fall 2011): 14-20. Discussion of Lutheran-Roman Catholic relations since JDDJ: Dominus Iesus and its reception by the Lutheran church, the Annex to the Declaration, the next Lutheran-Roman Catholic dialogue statement “The Apostolicity of the Church,” and work toward a joint text on the 500 th anniversary of the Reformation in 2017.

    Sherlock, Charles. “Anglican-Roman Catholic Dialogue on Ethics and Moral Theology: An Anglican Perspective.” One in Christ 46:1 (2012): 89-107.
    An Anglican member of ARCIC II and III surveys the history and methodology of the international Anglican-Roman Catholic dialogue on addressing moral issues ecumenically, from the 1967 Malta Report to the 2005 statement on Mary.

    Stathokosta, Vassiliki El. “Relations Between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue.” Ecclesiology 8:3 (2012): 350-374.
    “This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue” (p. 350).

    Steinmetz, David C. “Unsettled Issues: The Protestant-Catholic Impasse.” Christian Century 129:10 (May 16, 2012): 32-34.
    The Duke Divinity School professor emeritus proposes that the ongoing issues impeding full communion be addressed by coordinating all ecumenical bilateral dialogues to study the same issue simultaneously and to share the resulting dialogue study papers among all the groups. He suggests that the topic of Scripture and tradition would be timely for this new approach.

    Thorsen, Don. “Jesus, Ecumenism, and Interfaith Relations: A Wesleyan Perspective.” Wesleyan Theological Journal 47:1 (Spring 2012): 59-71.
    A Wesleyan theologian’s apologia for the necessity of interfaith relations based on Wesley’s catholic spirit and as an outgrowth of the tradition’s history of ecumenical engagement.

    Tsompanidis, Stylianos. “The Church and the Churches in the Ecumenical Movement.” International Journal for the Study of the Christian Church 12:2 (May 2012): 148-163.
    This article seeks to address the question raised by the Special Commission on Orthodox Participation in the WCC: “whether there is room in Orthodox ecclesiology for other churches” and challenges the Orthodox tradition to create space for the other and move constructively toward the other.

    Tveit, Olav Fyske. “Renewed Mission of the WCC in the Search for Christian Unity.” Centro Pro Unione Bulletin No. 80 (Fall 2011): 30-35. The new General Secretary of the World Council of Churches reviews the WCC’s recent history and frames the WCC’s mission around the central task of mutual accountability in this lecture presented at the Centro Pro Unione in January 2011.

    Tveit, Olav Fykse. “Theology and Unity in World Christianity.” The Ecumenical Review 64:3 (October 2012): 366-382.
    The General Secretary of the World Council of Churches explores the changing context of world Christianity today and emphasizes the vital role of theology, especially ecumenical theology, in theological education and higher education, in Europe and beyond.

    U.S. Methodist-Catholic Dialogue. “Heaven and Earth are Full of Your Glory: The Eucharist and Ecology.” Origins 41:47 (May 3, 2012):761-769.
    The agreed statement of the 7th round of dialogue between the United Methodist Church and the Roman Catholic Church (2008-2011) calls the two churches “to participate more deeply in the Eucharist by recognizing its intrinsic connection with the renewal of creation,” “to attend more carefully to the production of the sacramental bread and wine both in itself and as a sign of the interconnection of worship, economy and nature,” and to practice stewardship of creation and serve as “ambassadors of reconciliation” (p. 768).

    Vondey, Wolfgang. “Pentecostals and Ecumenism: Becoming the Church as a Pursuit of Christian Unity.” International Journal for the Study of the Christian Church 11:4 (November 2011): 318-330.
    A survey of past and present Pentecostal involvements in ecumenism, followed by a call for the “transformation of Pentecostalism” into an “ecumenical ecclesiology” for the future, written by a theology professor from Regent University.

    Vought, Joe and Raymond Barton. “Pilgrimage as Spiritual Communion.” Ecumenical Trends 41:4 (April 2012): 59-62.
    The Lutheran and Catholic clergy co-leaders of a two-week ecumenical journey to Germany and Italy for 23 parishioners dialogue about the experience as historical, ecumenical, and spiritual pilgrimage.

    Wainwright, Geoffrey. “Editorial – Reading the Scriptures Together.” Ecclesiology 8:1 (2012): 3-10.
    The veteran ecumenist traces the history of the development of the Revised Common Lectionary and its “liturgical, educational, and ecumenical use” upon its twentieth anniversary.

    Wilson, Sarah Hinlicky. “Searching for a Church: Life on the Ecclesiastical Frontier.” The Christian Century 129:16 (August 8, 2012): 22-25.
    A theologian on the staff of the Institute for Ecumenical Research describes her family’s search for a worshipping community in Strasbourg, ultimately finding themselves to be “ecclesiastical three-timing” as Lutherans involved in both an Anglican and an independent congregational parish. Discusses issues of full communion intransitivity and congregational ordination.