Considering How To Be Centered On That of God

Shared Respect; Mutual Respect

The ARK, a Publication of the American Association of Interchurch Families

Volume 24; Edition 4

October, November and December 2013

Page 23 ……….. Considering How To Be Centered On That of God                                                          by The Rt. Rev. Steven Charleston, Choctaw

Considering How To Be Centered On That of God

“Extremism is a centrifugal force. It constantly seeks to draw what is in the center out toward the edges. It pulls societies, communities, apart.  It divides through the pressure of fear. It seduces through suspicion.

Love is a gravitational force. It holds the center together.

Even in the fast spin of change and diversity, it keeps community possible.

It unifies opposites. It works through shared respect.

The physics of faith is at work around us each day.

We can be pulled to the edges or we can hold the center.”

~ The Rt. Rev. Steven Charleston,Choctaw

The ARK, a Publication of the American Association of Interchurch Families

Volume 24; Edition 4

October, November and December 2013

Page 23 ……….. Considering How To Be Centered On That of God                                                          by The Rt. Rev. Steven Charleston, Choctaw

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“May the eyes of your heart be enlightened” Ephesians 1:18

    SEEING THE WORD: VISUAL THEOLOGY:

The illuminations of the Saint John’s Bible bring the text to life by giving them a visual form. They aren’t simply pictures or illustrations of the stories in the Bible, but are paintings that come out of a long process of reflective living with the text. The illuminations are really spiritual meditations on the word of God. What do images really have to do with prayer, and what can the arts tell us about God, the divine, and the sacred? These are two of the questions that visual theology attempts to ignite.

God is revealed to us not only in the realm of words and language, but in countless other ways as well. The history of Christian faith and theology is also a history of the eye, the ear, of bodily gesture and movement, the mind imagining, and the senses conjoining.  Visual theology is a field that examines how the sense of sight is used to see the existence of God in the world and give it meaning to us as God’s people. In our lives as Christians, visual theology claims that beauty is essential. Beauty not only excites and nourishes our feelings, thoughts, and imagination, but without beauty, truth and goodness become dull, lifeless, boring, and cold.  God’s beauty is displayed in all of creation; it draws us to God and to the mystery and glory of Christ on the cross.

But the beauty of the world is not the only concern of visual theology. When we use visual theology, we change our mode of  communication from language and mathematics to the realm of imagination, so that intuition, the senses, and our own experiences and knowledge become primary.

A work of art isn’t just an object that is beautiful to its viewer; it becomes a tool to see – a technique of examination and contemplation – that may lead the viewer in prayer.

Visio divina, Latin for “Holy Seeing” or “Divine Looking,” is a Christian prayer practice that creates an openness to encounters with God and the Word.  It is similar to the sixth-century Benedictine practice of lectio divina in which one meditates on a passage of scripture allowing the Spirit to speak through the story, except in visio divina the Spirit is essentially revealed through images and feelings. The illuminations of the Saint John’s Bible are suited perfectly for this unique form of visual contemplation and prayer, and they can even give us new insight into Biblical stories. Both the field of visual theology and the practice of visio divina enable us to know God and ourselves better as well as experience God’s love more fully.

Written by Kasey M. Devine                                                                                                     M.A. Scripture, School of Theology•Seminary,  Saint John’s University, Collegeville, MN

May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones and what is the surpassing greatness of his power for us who believe. 

(Ephesians 1:18-19)

Bibliography on Ecumenism created by the Washington Consortium

New Journal Articles of Note on Ecumenism

New Journal Articles of Note on Ecumenism February 9, 2012

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.

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

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).

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).

Kö rtner, 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.

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.

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.

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.

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.

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.

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.

New Journal Articles of Note on Ecumenism November 30, 2011

Carter, David. “Encountering Christ the Savior: Church and Sacraments.” Ecumenical Trends 40:9 (October 2011): 129-137.
A Methodist member of the British Catholic-Methodist dialogue summarizes the August 2011 ninth report of the Methodist-Roman Catholic International Commission on Dialogue that bears the same title as the ET article.

De Witte, Pieter. “‘The Apostolicity of the Church’ in Light of the Lutheran-Roman Catholic Consensus on Justification.” Ecclesiology 7:3 (2011):317-335.
A Roman Catholic theologian from Leuven critiques the understanding on apostolic succession reached in the international Lutheran-Roman Catholic dialogue process following the Joint Declaration on the Doctrine of Justification, takes issue with the extension of the JDDJ concept of differentiated consensus to “differentiated participation” in apostolic ministry, and argues that the Apostolicity dialogue document neglects to reflect adequately Roman Catholic theology of how apostolicity is secured through the historic episcopate.

“Forty Years of Walking Together”: Theme Issue on the Anglican-Roman Catholic Dialogue of Canada.Ecumenism No. 182 (Summer 2011):

  • Flynn, Kevin. “Ecumenical Dialogue and Formation for Ministry”: 3-5.
  • Clifford, Catherine E. “The Founding of ARC Canada”: 6-10.
  • O’Gara, Margaret. “A Fruitful Time: Early Years of the Anglican-Roman Catholic Dialogue of Canada (1976-93)”: 11-14.
  • Clough, Brian. “The Pastoral Care of Interchurch Marriages”: 15-16.
  • Brown, Susan Mader. “Where Do We Go Together from Here?: A Canadian Catholic Perspective on IARRCUM’s Advice”: 17-21.
  • Mangina, Joseph L. “Benedict’s Bible: An Anglican Response to the Apostolic Exhortation Verbum Domini”: 22-25.
  • “A Joint Service of Worship to Celebrate the 40 th Anniversary of Anglican-Roman Catholic Dialogue in Canada”: special pull-out section.
  • Drainville, Dennis. “Forty Years of Dialogue: Reflections of a Practical Ecumenist”: 26-27.
  • Lapierre, François. “Anglican-Roman Catholic Dialogue”: 28-29.
  • Bolen, Donald. “Covenant between the Roman Catholic Archdiocese of Regina and the Anglican Diocese of Qu’Appelle”: 30-34.
  • Routhier, Gilles. “An Unfinished Pilgrimage”: 35-37.

Morris, Jeremy. “Edinburgh 1910-2010: A Retrospective Assessment.” Ecclesiology 7:3 (2011): 297-316.
Analyzes four “narratives of change” by which the Edinburgh 1910 conference has been understood historically in the intervening century (secularization, empire, nationalism, and gender) and argues that the significance of the ecumenical contribution of the Conference has been exaggerated while its mission strategy has been underappreciated.

“The Next 100 Years: New and Renewed Strategies for the Ecumenical Mission”: Papers from the 2010 Annual Meeting of the North American Academy of Ecumenists. The Journal of Ecumenical Studies 46:3 (Summer 2011):

  • Meyer, Russell. “Introduction: Remembering and Conversion, Companions and Allies, and our Ecumenical Future”: 305-310.
  • Best, Thomas F. “A Tale of Two Edinburghs: Mission, Unity, and Mutual Accountability”: 311-328.
  • Clifford, Catherine E. “Unity and Mission One Hundred Years On”: 329-342.
  • Baum, Gregory. “The Churches Challenged by the Secularization of Culture”: 343-352.
  • Philip (Riabykh), Hegumen. “The Russian Orthodox Church and Ecumenism”: 353-358.
  • Routhier, Gilles. “Living in the Same House”: 359-364.
  • Hamilton, Karen A. “People of Paradox”: 365-367.
  • O’Gara, Margaret. “Witnessing the Ecumenical Future Together”: 368-377.

Thompson, David M. “Background to the Disciples-Catholic Dialogue.” Call to Unity Issue 12 (October 2011): 21-29
A Disciples theologian who has been on the international dialogue since 1980 summarizes the four rounds of dialogue now completed between the two churches, in this paper presented to the preparatory meeting for the fifth phase of dialogue, tentatively to be named “Formed and Transformed at the Table of the Lord.”

Week of Prayer for Christian Unity 2012: “We Will All Be Changed by the Victory of Our Lord Jesus Christ (cf. 1 Corinthians 15:51-58)”: Preaching Material on the 2012 Week of Prayer Theme.

  • Hooke, Ruthanna B. “Homiletical Notes for the Week of Prayer for Christian Unity.” Ecumenical Trends40:9 (October 2011): 138-143.
  • Soards, Marion L. “A Commentary”: Ecumenical Trends 40:10 (November 2011): 154, 159.

White, John F. “A New Order for a New Day – A Call to Be One: Hush, Someone is Calling our Name: 26 th Peter Ainslie Lecture on Christian Unity.” Call to Unity Issue 12 (October 2011): 7-10.
The Ecumenical and Urban Affairs Officer for the African Methodist Episcopal Church speaks for unity in all circumstances: Jesus is calling the churches “to provide the forum in which each church can articulate the judgments that shape, and even qualify, its relationship to the others so that honest sharing of commonalities, divergences and differences will help all churches pursue the things we share in common” (p. 10).

New Journal Articles of Note on Ecumenism September 30, 2011

” Anglican Ordinariates: A New Form of Uniatism?” Ecumenical Trends 40:8 (September 2011):

  • Roberson, Ronald G. “What is Uniatism? An Exploration of the Concept of Uniatism in Relation to the Creation of the Anglican Ordinariates”: 118-120, 126.
  • Massa, James. “Anglican Ordinariates in Ecumenical Perspective”: 121-123.

This pair of articles from a seminar of the 2011 National Workshop on Christian Unity analyzes the Roman Catholic Church’s 2009 creation of an Anglican ordinariate through the apostolic constitution Anglicanorum coetibus and challenges it as “no substitute for the patient and painstaking work of ecumenism” (p. 123).

“A Bibliography of Interchurch and Interconfessional Theological Dialogues Twenty-Sixth Supplement, 2011.” Bulletin, Centro Pro Unione No. 79 (Spring 2011): 10-32.
The 26 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.

“Ecumenical Horizons – Prospects and Perspectives,” Theme Issue: The Ecumenical Review 63:2 (July 2011):

  • Stranz, Jane. “Taking Stock of Ecumenism”: 133–135.
  • Kim, Kirsteen, “Globalization of Protestant Movements since the 1960s”: 136-147.
  • Ueberschär, Ellen. “There’s Not Much Time Left: We Cannot Afford an Ecumenism of Lethargy”: 148–152.
  • Oxley, Simon. “Getting Nowhere?”: 153–159.
  • Matthey, Jacques. “The Necessity of a World Council of Churches”: 160–168.
  • Dumitrascu, Nicu. “A Romanian Perspective on Ecumenism, Patristics and Academic Theology”: 169-176.
  • Gibaut, John St-Helier. “Catholicity, Faith and Order, and the Unity of the Church”: 177–185.
  • Hwang, Jae-Buhm. “The First Asian Ecumenical Confession of Faith: The So-Called Twelve Articles of Faith of Many Asian Protestant Churches”: 200–210.
  • Altmann, Walter. “Address by the Moderator to the World Council of Churches’ Central Committee, February 2011”: 211–219.
  • Tveit, Olav Fykse. “Report of the General Secretary to the Central Committee of the World Council of Churches, February 2011”: 219–234.

“Has the Lausanne Movement Moved?” Theme issue: International Bulletin of Missionary Research 35:2 (April 2011):

  • “The Cape Town Commitment: A Confession of Faith and a Call to Action”: 59-80.
  • Hunt, Robert A. “The History of the Lausanne Movement, 1974-2010”: 81-84.
  • Padilla, C. Rene. “The Future of the Lausanne Movement”: 86-87.
  • Schreiter, Robert J. “From the Lausanne Covenant to the Cape Town Commitment: A Theological Assessment”: 88-92.

Hollinger, David A. “After Cloven Tongues of Fire: Ecumenical Protestantism and the Modern American Encounter with Diversity.” Journal of American History 98:1 (June 2011): 21-48.
The competing claims and experiences of ecumenical Protestants and evangelical Protestants and “the significance of Protestant dialectic” (p. 21) in contemporary American society is the focus of this March 2011 speech to the Organization of American Historians by a University of California, Berkeley history professor.

Robert, Dana L. “Cross-Cultural Friendship in the Creation of Twentieth-Century World Christianity.”International Bulletin of Missionary Research 35:2 (April 2011): 100-107.
The author, a professor of world Christianity and missions at Boston University, provides compelling stories of the central place of cross-cultural friendships in early to mid-20 th century missionary work in bridging cultures and giving voice to the disenfranchised, describes the subsequent evolution from personal friendship to missions partnerships between institutions, and asks how cross-cultural personal friendships might yet be nurtured and valued in an era of short-term mission trips and economic and cultural differences.

Root, Michael. “ Indulgences as Ecumenical Barometer: Penitence and Unity in the Christian Life.”Bulletin, Centro Pro Unione No. 79 (Spring 2011): 3-10.
In this published lecture from a Centro Pro Unione conference, a veteran ecumenist explicates theologically the interrelation between the sinner’s ongoing conversion through the consequences of sin and the remission of those consequences by indulgences and then addresses the associated ecumenical questions: first, what is the church’s authority to function as a “determinative agent within the mediation of grace,” (p. 8); second, how binding a secondary doctrine like indulgences would be for other churches; and third, how churches might deal ecumenically today with a loaded term such as “indulgence” that evokes the Reformation split.

Welch, Robert K. “The Scandal of Our Disunity – It’s Personal.” Ecumenical Trends 40:8 (September 2011): 113-116, 126.
This keynote address from the 2011 National Workshop on Christian Unity reflects on the “landscape” of the ecumenical movement, identifies current “frontiers” (reception, interfaith engagement, and dialogue with Evangelicals and Pentecostals), and challenges the National Workshop to create and issue a public statement to the churches in 2012.The National Workshop’s response, “Christian Unity is our Calling,” which states the Workshop’s intent to “together assess, affirm and renew our dedication to the future of Christian unity” in 2012, is published on the following page of ET.

Werner, Dietrich. “Theological Education in the Changing Context of World Christianity — an Unfinished Agenda.” International Bulletin of Missionary Research 35:2 (April 2011): 92-100.
The Director of the WCC Programme on Ecumenical Theological Education gives his assessment of the influence of Edinburgh 1910 and Edinburgh 2010 on theological education and describes six challenges that he believes theological education faces today: 1) unequal distribution, 2) cultural dominance, 3) migration and pluralism, 4) fragmentation of world Christianity, 5) viability of seminaries, and 6) secularism in the academy.

New Journal Articles of Note on Ecumenism July 31, 2011

Carter, David. “Church and Unity: Compatible or Contradictory Concepts?” One in Christ 45:1 (Summer 2011): 64-82.
A Methodist member of the British Methodist-Roman Catholic dialogue critiques Cardinal Kasper and Cardinal Koch’s respective statements on church vis-à-vis Methodism, Anglicanism, Lutheranism, and the Reformed tradition, asserts the ongoing historical continuity of these Protestant traditions, and claims the appropriateness of the ecumenical concept of unity in reconciled diversity when properly defined and interpreted.

Creemers, Jelle. “Intertwined Problems of Representation and Reception in Pentecostal Ecumenical Involvement: A Case Study.” One in Christ 45:1 (Summer 2011): 142-161.
A doctoral student assesses the complexities of designing and staffing the international Roman Catholic-Classical Pentecostal dialogue, suggests avenues for congregationally-based Pentecostal tradition churches to participate in and receive the results of ecumenical dialogues, and analyses the pros and cons of each approach. This insightful essay is relevant for all who seek avenues for dialogue and reception with congregational church bodies.

Gros, Jeffrey. “One in Faith, Sacramental Life and Piety.” Ecumenical Trends 40:7 (July/August 2011): 104-107.
In an address given at the May 2011 National Workshop on Christian Unity, the veteran ecumenist offers his colleagues specific suggestions: to advance unity through the 2017 commemoration of the Reformation’s 500 th anniversary, to “help our people form an ecumenical piety,” and to mentor a future generation of ecumenical leaders for the 21 st century through “invitation, accountability and communication, and mutuality” (106).

Jeruma-Grinberga, Jana. “Frailty and Faithfulness: Minority Churches and Ecumenism.” One in Christ45:1 (Summer 2011): 2-15.
The bishop of the Lutheran Church in Great Britain and the President of Churches Together in England lifts up the perspectives that numerically minority churches can helpfully contribute to ecumenical dialogue, e.g. defining theology through the cross, offering a prophetic role to a growth-driven world, finding power in powerlessness, shepherding scarce resources, and articulating one’s confessional identity.

Kessler, Diane C. “Peace and the Protestant Traditions.” Ecumenical Trends 40:7 (July/August 2011): 97-103.
The former Executive Director of the Massachusetts Council of Churches traces various perspectives on peace and peace-making through the branches of Protestant history, provides examples from twentieth-century ecumenical work on peace and justice, and proposes interfaith approaches to peace-making, in order that we might “pray for peace, witness for peace, and work for peace” (103).

Kinnamon, Michael. “Gettysburg Seminary Sermon.” Ecumenical Trends 40:6 (June 2011): 92-93.
An inspiring sermon on ecumenism, preached for the National Council of Churches of Christ Faith and Order Commission, in which the General Secretary urged the commissioners to make the unity already given in Christ Jesus visible to the world and to the churches that they serve.

McGinnell, Kevin. “Liturgy and the Churches: An Ecclesial Minefield or a Source of Unity?” Anaphora: The Journal of the Society for Liturgical Study 5:1 (2011): 1-22.
An analysis of the ecumenical implications, positive and negative, of past and present liturgical developments (e.g. Revised Common Lectionary, Liturgicam Authenticam, Tridentine mass, the new Roman Missal), with a call to renewed liturgical scholarship and dialogue towards a more ecumenical liturgical future.

Mshanga, Vitalis. “The Ecumenical Vision of the Apostle Paul and its Relevance for Contemporary Search for Full Unity of All Christians.” Exchange 40 (2011): 144-169.
“In the first place, the study explores Paul’s view of Christian unity. Secondly, the study investigates the central aspects of Paul’s ecumenical legacy in view of establishing his contribution towards the unity of Christians. Thirdly, the research investigates the significance of Paul’s vision of Christian unity for contemporary search for full and visible unity. Finally, the study concludes with some remarks and challenging insights for those engaged in ecumenical dialogues” (Abstract).

Murray, Paul D. “Expanding Catholicity through Ecumenicity in the Work of Yves Congar:Ressourcement, Receptive Ecumenism and Catholic Reform.” International Journal of Systematic Theology13:3 (July 2011): 272-302.
Asserts that Yves Congar’s ecumenical writings are foundational and formative for contemporary ecumenical understandings of ressourcement, reconciled diversity, and receptive ecumenism.

Sisto, Walter N. “Marian Dogmas and Reunion: What Eastern Catholics Can Teach Us about Catholic Ecumenism.” Journal of Ecumenical Studies 46:2 (Spring 2011): 150-162.
A Catholic ecumenical theologian proposes that Anglican-Catholic rapprochement on the doctrine of the Immaculate Conception could succeed by emulating the Roman Catholic Church’s approach on the topic for the Ukrainian Catholic Church, to wit, that the dogma be accepted without requiring the specific Roman Catholic theological formulation. The author proposes this Roman Catholic-Eastern Catholic theological agreement as an ecumenical model for ARCIC.

Zemin, Chen. “To Unite All in Christ, That We May Become One.” Chinese Theological Review 23 (2011): 123-127.
A Chinese Christian’s sermon on ecumenism, whereby he analyzes the meaning of the verb “unite” in Ephesians chapters 1 and 4 as return to the headship of Christ and draws out the text’s dimensions of “illumination, inspiration, admonition, warning and challenge” (127) for the church.

New Journal Articles of Note on Ecumenism, May 31, 2011

Borelli, John. “Where in the World is Ecumenism?” Ecumenical Trends 40:4 (April 2011): 55-59.
In a paper first presented at Holy Trinity Roman Catholic parish in Georgetown, Dr. Borelli summarizes ecumenical progress since Vatican II and the lessons that have been learned: 1) that it was easier for the Christian community to break apart in the Reformation than it is to reunite it; 2) that ecumenical progress is slow in part because of the way Christians came to define themselves over against other Christian traditions; and 3) that unexpected changes within the lives of individual churches should not derail ecumenical forward movement. The article ends with implications of the ecumenical movement for parish life.

Busch, Robert. “The Ecumenical Anglican: Ten Years Later.” The Anglican 40:1 (Winter 2011): 19-21.
A Lutheran revisits his July 2000 predictions for the Lutheran-Episcopal full communion agreement, reflects on what has – and has not – been accomplished in the first decade of Called to Common Mission, and challenges the two churches to develop common liturgical texts, to hold joint celebrations of the Eucharist in every parish at least annually, to plan contiguous Churchwide Assemblies/General Conventions for national celebrations of common worship, and to teach future clergy both to honor the liturgical tradition and to develop new forms of worship.

Deck, Allan Figueroa, SJ. “Pentecostalism and Latino Catholic Identity.” Ecumenical Trends 40:5 (May 2011): 69-75.
The Executive Director of the USCCB Secretariat of Cultural Diversity identifies many points of commonality between Latino Catholics and Pentecostals, such as trust in God’s active power and work today, an emphasis on healing of body and spirit, belief in the reality of miracles, emphasis on family and community, and emotion in religious expression. Suggestions for ecumenical progress between these groups include recognition of charisms, connecting pneumatology and Mariology, and common work for social justice.

Kasper, Walter. “May They All Be One? But How? A Vision of Christian Unity for the Next Generation.”Ecumenical Trends 40:4 (April 2011): 49-54.
In this Paul Wattson Lecture at the University of San Francisco, Cardinal Kasper characterizes the ecumenical movement as a crisis moment that is both a closure of old ways and a kairos moment of new opportunity and a movement that needs to avoid two dangers: becoming merely an academic debate and settling into an endless round of dialogues and documents. Instead, he calls for an ecumenical future characterized by renewal of spiritual ecumenism and conversion of heart.

Payne, Daniel P. and Jennifer M. Kent. “An Alliance of the Sacred: Prospects for a Catholic-Orthodox Partnership against Secularism in Europe.” The Journal of Ecumenical Studies 46:1 (Winter 2011): 41-66.
The authors summarize Roman Catholic and Orthodox views on the secularization of European society and the Ecumenical Patriarch’s 2009 proposal for a “churches’ umbrella body in Europe” to bear common witness against secularization and then analyze what they see to be obstacles for such an alliance and the costs to each tradition’s ecumenical relationship with “liberal” Protestants. Despite these obstacles, the authors regard the possibility of such an alliance as an instrument for effective dialogue with Muslims and a positive step toward deepening ecumenical relations with one another.

New Journal Articles of Note on Ecumenism

New Journal Articles of Note on Ecumenism, March 31, 2011

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. “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. “A Catholic Future: Shared Mission Beyond Unitary Communions.” Origins40:34 (February 3, 2011): 559-564.
The Hecker Lecture address given by the presiding bishop of the Episcopal Church at St. Paul’s College in Washington DC on January 19, 2011 calls for Episcopal-Roman Catholic common mission and “catholic vocation,” grounded in shared “baptismal values,” and focused specifically on shared works of mercy for the poor and striving together for ecological justice.

Johnson, Maxwell E. “Scholarly Update: Ecumenism and the Study of Liturgy: What Shall We Do Now?”Liturgical Ministry 20 (Winter 2011): 13-21.
An ELCA pastor serving on the liturgics faculty at the University of Notre Dame reviews the history of ecumenical liturgical reform since Vatican II and calls the churches to continue in that vein: “we who have been formed by the ecumenical vision and spirit of liturgical study dare not let go of that vision and spirit since the full and visible unity of Christianity has not yet been accomplished” (p. 19).

Kelly, Gerard. “Episkope: A Recent Study of the Lutheran-Roman Catholic Dialogue in Australia.” One in Christ 44:2 (Winter 2010): 153-167.
A summary of the dialogue process, explanation of the key findings of the Australian Lutheran-Roman Catholic dialogue document, The Ministry of Oversight: The Office of Bishop and President in the Church (2007), and proposal for future steps to enable to the two bodies to move closer toward episcopal recognition.

Meilaender, Gilbert. The Catholic I Am.” First Things No. 210 (February 2011): 27-30.
The Missouri Synod Lutheran ethicist argues that Lutherans should “give up the obsessive search for something distinctively Lutheran” and rightfully claim to be one legitimate way of being part of the church catholic with distinctive contributions to offer the one Church. “For my part, I believe that the Church’s genuine oneness need not be translated into institutional unity” (28).

Mshanga, Vitalis. “Ecumenical Reflections on the Lutheran-Roman Catholic Simul Justus et PeccatorControversy.” Journal of Ecumenical Studies 45:4 (Fall 2010): 578-590.
The author proposes that the historic impasse on the theology of the justified as simultaneously saint and sinner can be bridged as a “theologoumenon:…a theological opinion that could be formally accepted by the two churches, although each of them might consider the content of the statement differently” (579).

Proksch, Nikola. “Orientale Lumen. Ecumenical Dialogue in the Tradition of Vatican II: A Monastic Perspective.” One in Christ 44:2 (Winter 2010): 81-94.
A paper from the Orientale Lumen conference held at Heythrop College in May 2010 which traces the ecumenical contributions of Roman Catholic, Eastern Orthodox and Oriental Orthodox monastics.

Vogelaar, Huub and Greetje Witt-Rang. “The Global Christian Forum: Reconfiguration of the Ecumenical Scene: Tracks of its History and First Evaluation.” Exchange 39 (2010):377-420.
This article provides “an overview of the history, purpose and aim” of the Global Christian Forum, which was founded in 1998 to be a place of ecumenical sharing among Roman Catholics, member churches of the World Council of Churches, Pentecostals, and Evangelical churches.

Wainwright, Geoffrey. “An Ecclesiological Journey: The Way of the Methodist-Roman Catholic International Dialogue.” Ecclesiology 7:1 (2011): 50-70.
The Methodist theologian and member of the international Methodist-Roman Catholic dialogue summarizes the history of the dialogue to date through its reports since Nairobi 1986 and characterizes the ongoing questions that are being addressed in the current round of dialogue on “Encountering Christ the Saviour: Church and Sacraments.”

Wicks, Jared. “Cardinal Willebrands’s [sic] Contributions to Catholic Ecumenical Theology.” Pro Ecclesia20:1 (Winter 2011): 6-27.
A resume of the ecumenical legacy of the former secretary of the Vatican Secretariat for the Promotion of Christian Unity, grouped around four themes: 1) his acknowledgement of the breadth of inputs into Vatican II’s renewal; 2) his recognition of the unity underlying various ecclesial “typoi”; 3) his understanding of the church as communio; and 4) his interpretation of “subsistit in” from Lumen Gentium.

New Journal Articles of Note on Ecumenism January 31, 2011

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).

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.

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.

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.

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.

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 .

“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.

New Journal Articles of Note on Ecumenism November 30, 2010

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.

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.

“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.

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.

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.

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 thefilioque 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.
This 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.

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 Church as a “metanarrative that might open new possibilities” (409).

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.

“The Winds of Crete: The Work of Faith and Order, Reflections from Younger Theologians.” Theme issue of The 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.

New Journal Articles of Note on Ecumenism August 1, 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.

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.”

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.

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.

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.

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.

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).

New Journal Articles of Note on Ecumenism March 30, 2010

Borschel, Audrey. “An Ecumenical Comparison of Niemoller’s Maundy Thursday Sermon, 1945, and Rahner’s Holy Thursday Homily, 1976.” Journal of Ecumenical Studies 44:4 (Fall 2009): 541-562.
A Disciples of Christ minister compares and contrasts the Eucharistic themes of Maundy Thursday sermons of two prominent theologian/ecumenists. Despite the fact that the sermons were authored thirty years apart and in quite different circumstances, she finds commonality in theological themes that transcend denominationalism: the one-time sacrifice of Christ proffering forgiveness and redemption for believers and Christ’s presence in both the elements of the Eucharist and in the gathered community.

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.

Gros, Jeffrey. “Ecumenical Challenge in the African American Pentecostal Community.” Ecumenical Trends 38:11 (December 2009): 161-165.
A prominent Roman Catholic professor of ecumenism “summarizes Pentecostal ecumenical involvement, provides some background on the Church of God in Christ, and lays out challenges for those serving Christ’s reconciliation among his followers including African American Pentecostals.” He proposes that the road of spiritual ecumenism and healing of memories will be important approaches for ecumenical advancement together.

Jillions, John A. “Three Orthodox Models of Christian Unity: Traditionalist, Mainstream, Prophetic.”International Journal for the Study of the Christian Church 9:4 (November 2009): 295-311.
The author argues that the Orthodox tradition does not have a single unified approach to ecumenism as itsGuidelines document would indicate, but rather three distinct and differing approaches. He describes the “mainstream” approach, derived from Georges Florovsky’s theology, as “respectful dialogue and collaboration” yet still seeking unity by means of “restoration of Christian unity through incorporation of the heterodox into the fullness of the Orthodox Church.” The “traditionalist” approach is characterizes as a return or restoration attitude with the Orthodox tradition believed to be the one true church and the ecumenical movement rejected. The ecumenical contributions of twentieth-century Orthodox theologians Sergius Bulgakov, Nicholas Afanasiev, Anton Kartashev, and Nicholas Zernov are described as providing an alternate, more open basis for a “prophetic” approach to ecumenism for today.

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.” Origins39:31 (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.

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).

Williams, Rowan. “The Ecumenical Glass is Genuinely Half-Full.” Origins 39:27 (December 10, 2009): 444-449.
The Archbishop of Canterbury gave this address on November 19 in Rome at the Gregorian University in which he reviews the agreements reached in Anglican-Roman Catholic dialogue and raises questions about “the character of the unfinished business between us,” particularly on the topics of authority in the church, papal primacy, and levels of decision-making in the church on issues such as the ordination of women.

New Journal Articles of Note on Ecumenism November 30, 2009

Aguado, Maria Aránzazu. “Transformative Spirituality and Mission: An Ecumenical Project.”International Review of Mission 98:2 (November 2009): 218-231. 
This is an overview of the work to date of a 2008-2010 World Council of Churches’ study on spirituality, positioning it as the central new vision of the ecumenical movement and exploring issues and methodologies. “As the Edinburgh World Missionary Conference in 1910 inspired the birth of the modern ecumenical movement, we aim to envision a new ecumenism by bringing transformative spirituality and mission to the heart of the ecumenical movement in the new century” (p. 219).

Benedict XVI. “Anglicanorum Coetibus: Apostolic Constitution on new Structures for Welcoming Former Anglicans into Catholic Church.” Origins 39:24 (November 19, 2009): 387-390; Congregation for the Doctrine of the Faith. “Complementary Norms for the Apostolic Constitution Anglicanorum Coetibus.Origins 39:24 (November 19, 2009): 390-392; Father Ghirlanda, “The Significance of the Apostolic Constitution Anglicanorum Coetibus.” Origins 39:24 (November 19, 2009): 392-395.
The official text, implementation guidelines, and commentary on the papal invitation to disaffected Anglicans to join the Roman Catholic Church through the establishment of “personal ordinariates,” provision for Anglican liturgies, and the possibility of married Anglican clergy to be ordained as Catholic priests. Married bishops are explicitly excluded.

“Bilateral Dialogues – Yesterday and Today,” theme issue of Ecumenical Review 61:3 (October 2009).
Updates on the state of the search for full visible unity as of 2009 in various denominational traditions through their various bilateral dialogues.

  • Henn, William. “The Vision of Unity Today: A Catholic Perspective,” 260-278.
  • Birmele, Andre. “The Reformation Churches and their Ecumenical Task Today,” 279-288.
  • Jones, Sarah Rowland. “Anglicans and Ecumenism,” 289-303.
  • Callam, Neville. “Baptists and Church Unity,” 304-314.
  • Alemezian, Nareg. “The Oriental Orthodox Family of Churches in Ecumenical Dialogue,” 315-327.
  • Mateus, Odair Pedroso. “Not without the World Council of Churches: A Contribution to the History of Catholic-Reformed International Bilateral Dialogue,” 328-342.

Evangelicals and Catholics Together. “Do Whatever He Tells You: The Blessed Virgin Mary in Christian Faith and Life: A Statement of Evangelicals and Catholics Together.” First Things 197 (November 2009): 49-58.
The seventh joint statement of this unofficial dialogue group affirms Mary as the virgin mother of Jesus andtheotokos, calls evangelicals to re-claim “a biblically precise, theologically robust love and honor of Mary,” addresses ongoing differences on the Marian doctrines of perpetual virginity, immaculate conception, the bodily assumption, and invocation of Mary, and calls for joint “rediscovery of the Mary of the Bible.”

Gregory, Wilton D. “10 th Anniversary of the Joint Declaration on the Doctrine of Justification.” Origins39:19 (October 15, 2009): 310-312. 
This is the homily that Archbishop Gregory preached for the U.S. Catholic Church and the Lutheran World Federation’s 10 th anniversary commemoration of the Joint Declaration in Chicago on October 1, 2009, in which he recommended that future work together include joint “study of the foundations of moral discernment in our respective traditions,” joint ecumenical projects, and “prayer and more prayer and more prayer.”

Gros, Jeffrey. “Rereading Paul Together.” Ecumenical Trends 38:9 (October 2009): 129-133. 
The veteran Roman Catholic ecumenist proposes that a renewal of biblical devotion, a enriched understanding of Paul’s teachings on salvation through the Joint Declaration on the Doctrine of Justification, and a common faith in biblical teachings on eternal life are ecumenical accomplishments that can lead divided Christians to deeper biblical literacy and mutual respect and advance the ecumenical agenda.

Harmon, Steven R. “Ecumenical Theology and/as Systematic Theology.” Ecumenical Trends 38:9 (October 2009): 134-137.
A Baptist professor at Beeson Divinity School regards ecumenical dialogue results as a form of constructive theology and proposes a deeper integration of ecumenical accords into theological education through systematic theology courses.

Kinnamon, Michael. “Celebrating Our History as a Movement for Unity: 25 th Peter Ainslie Lecture on Christian Unity.” Call to Unity 10 (October 2009): 1-4.
The Executive Director of the National Council of Churches of Christ in the USA reflects on the centrality of a passion for unity both in the NCCC and in the Disciples of Christ as a “community of distinctive purpose within the church catholic” (p. 3).

North American Orthodox-Catholic Theological Consultation. “Response to the Ravenna Document.”Origins 39:23 (November 12, 2009): 379-382.
The North American dialogue group’s response to the 2007 international Orthodox-Catholic statement on conciliarity, identifying key ecclesiological questions still unanswered in regard to the ecclesiology of the local parish, episcopal conferences, and universal primacy.

Radano, John A. “Ecumenical Dialogue in the 21 st Century, Some Steps Forward, and Some Continuing Concerns: A Catholic Perspective.” Ecumenical Trends 38:10 (November, 2009): 145-153. 
A rich overview of the accomplishments of the ecumenical movement, highlighting ten achievements since 2000 (such as JDDJ, BEM, the Ravenna text, and the Global Christian Forum). Particularly interesting is his report on the Harvest Project, a forthcoming publication of the Pontifical Council for the Promotion of Christian Unity analyzing all the dialogue reports between Roman Catholics and Lutheran World Federation, World Methodist Council, World Alliance of Reformed Churches and the Anglican Communion on the topics of fundamentals of faith, salvation, the Church, and sacraments, in order to discover common ground and determine future directions.

Thomas, John H. “Polar Star or Shooting Star: Ecumenism’s Challenge Today: Tenth Joe A. and Nancy Vaughn Stalcup Lecture on Christian Unity.” Call to Unity 10 (October 2009): 19-24. 
The General Minister and President of the United Church of Christ warns compellingly of the dangers of an ecumenism based on shared friendship, which he compares to a shooting star, and reminds us that the polar star of unity is Christ’s designation of all Christians as friends in Christ, friends not chosen, but given.

New Journal Articles of Note on Ecumenism October 5, 2009

“Celebrating the Memory, Fr. Alexander Schmemann 1921-1983,” theme issue of St. Vladimir’s Theological Quarterly 53, nos. 2-3 (2009). From two international conferences on the legacy of the great Orthodox liturgical theologian, four of the papers have a particularly ecumenical perspective:

  • Taft, Robert F. “The Liturgical Enterprise Twenty-Five Years After Alexander Schmemann (1921-1983): The Man and His Heritage,” pp. 139-178.
  • Fagerberg, David W. “The Cost of Understanding Schmemann in the West,” pp. 179-208.
  • Aune, Michael B. “The Current State of Liturgical Theology: A Plurality of Particularities,” pp. 209-230.
  • Spinks, Bryan D. “From Liturgical Theology to Liturgical Theologies: Schmemann’s Legacy in Western Churches,” pp. 231-250.

Creemers, Jelle. “Time will Teach us…Reflections on Thirty-Five Years of Pentecostal-Roman Catholic Dialogue.” Ecclesiology 5 (2009): 322-344.
Summarizes the history of the five phases of the dialogue to date, with a focus on the choices made in each phase, and asserts that progress can and will be made when the path of theological ecumenical dialogue follows spiritual ecumenism.

“One Church of Christ for the Sake of the World,” papers from the 2008 North American Academy of Ecumenists meeting. Journal of Ecumenical Studies 44, no. 3 (Summer 2009): 333-382.

  • Fuchs, Lorelei F. “ One Church of Christ for the Sake of the World: Introduction,” pp. 333-337.
  • Kinnamon, Michael. “Ecumenical Ecclesiology: One Church of Christ for the Sake of the World,” pp. 341-351.
  • Bouteneff, Peter C. “Ecumenical Ecclesiology and the Language of Unity,” pp. 352-360.
  • Peterson, Cheryl. “Response to Michael Kinnamon and Peter Bouteneff,” pp. 361-366.
  • Gros, Jeffrey. “The Ecumenical Calling of the Academic Theologian to Spiritual Pilgrimage in Service of Gospel Unity,” pp. 367-382.

Snell, Patricia, Christian Smith, Carlos Taveres, and Kari Christoffersen. “Denominational Differences in Congregation Youth Ministry Programs and Evidence of Systematic Non-Response Biases.” Review of Religious Research 51 no. 1 (September 2009): 21-38.
Four Notre Dame researchers investigated the youth ministry programs of all congregations in a particular urban area in Indiana by surveying 272 parishes and interviewing 42 youth ministers to identify differences in how youth groups are conducted. How and whether Bible study was provided was the most significant denominational difference found.

Young, Norman. “The Scope of Salvation: A Wesleyan Reflection Prompted by the Joint Declaration on Justification.” One in Christ 43 no. 1 (Summer 2009): 122-133.
The author, a twenty-year veteran of the Roman Catholic-Methodist dialogue team, analyses the Methodist rejection of predestination in light of the JDDJ and proposes a reworded theological formula that he believes might be acceptable to all: “without the church there is no salvation.”

New Journal Articles of Note on Ecumenism July 31, 2009

Alfeyev, Hilarion. “The Orthodox Understanding of Primacy and Catholicity.” Sobornost 31:1 (2009): 6-17.
This is the Orthodox paper on primacy presented at St. Vladimir’s Orthodox Seminary’s Fellowship Conference by the Head of the Department of External Affairs of the Russian Orthodox Church and Archbishop of Volokolamsk. It analyzes the Orthodox history and theology of the primacy of the bishop, contrasts it to Roman Catholic usage, challenges the concept of infallibility, and proposes a framework for acknowledgement of a “primacy of honour” of the Bishop of Rome by Orthodoxy. This acknowledgement would necessarily be predicated upon resolution of intra-Orthodox disagreements on primacy and upon the “restoration of the unity of faith, the unity of the dogmatic tradition of the ancient undivided Church.”

“A Bibliography of Interchurch and Interconfessional Theological Dialogues, Twenty-Fourth Supplement, 2009.” Bulletin, Centro Pro Unione No. 75 (Spring 2009): 25-41.
This is the 24 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.

Bordeianu, Radu. “Orthodox-Catholic Dialogue: Retrieving Eucharistic Ecclesiology.” Journal of Ecumenical Studies 44:2 (Spring 2009): 239-265.
The author, a Greek Orthodox theologian from Duquesne University , analyzes the various ecclesiological and ecumenical perspectives of Nicolas Afanassieff, John Zizioulas, and Dumitru Staniloae, seeks to retrieve eucharistic ecclesiology and incorporate it with aspects of communion ecclesiology, and proposes four elements for an integrated communion ecclesiology: “doctrinal unity, episcopal communion, love, and eucharistic/sacramental communion.”

Harmon, Steven R. “Scripture in the Life of the Baptist Churches: Openings for a Differentiated Catholic-Baptist Consensus on Sacred Scripture.” Pro Ecclesia 18:2 (Spring 2009): 187-215.
Describes the function of Scripture in worship, catechesis, and confessions of Baptist churches and engages Vatican documents to identify eight areas of differentiated consensus that reflect convergence in Roman Catholic and Baptist understandings of Scripture.

Kinnamon, Michael. “On Being Hopeful Realists.” Ecumenical Trends 38:7 (July/August 2009): 107-108, 111.
This address of the General Secretary of the National Council of Churches discusses the balance of decision and risk, dialogue and outreach needed in order to accomplish effective ecumenical advocacy work.

Roberson, Ronald G. “The Papacy in Ecumenical Discussion Today.” Origins 39:10 (July 30, 2009): 171-175.
The National Workshop on Christian Unity ( Phoenix , April 2009) paper presented by the Associate Director of the U.S. Catholic bishops’ Secretariat for Ecumenical and Interreligious Affairs.

Schreck, Paul A. “New Maps for the Journey: Metaphoric Process in Ecumenical Theology.” Journal of Ecumenical Studies 44:2 (Spring 2009): 159-179.
A Lutheran theologian describes the traditional bilateral dialogue process as an oppositional model and, using Luther and Rahner as examples, proposes in its place a metaphorical process model based on principles of speech-act theory.

New Journal Articles of Note on Ecumenism May 29, 2009

Clayton, Paul B., Jr. “Sacramentum Caritatis: On the Eucharist as the Source and Summit of the Church’s Life and Mission : An Anglican Review.” Ecumenical Trends 38:4 (April 2009): 49-56.
An Anglican ecumenist summarizes Pope Benedict XVI’s statement on the Eucharist and offers an Anglican perspective on it, heartily endorsing its central assertion that Christians are transformed by participation in the sacrament, yet also critiquing the tone which he characterizes as a “conservative, almost longing looking back to pre-Vatican II Roman Catholicism” (p. 56).

Clements, Keith. “Barmen and the Ecumenical Movement.” The Ecumenical Review 61:1 (March 2009): 6-16.
The first article in a theme issue on the significance of Barmen for today, in the 75 th anniversary year of the declaration, analyses the differing responses of Life and Work, Faith and Order, and the World Student Movement to the Confessing Church and its declaration in its time.

Johnstone, Carlton . “Understanding the Practice of ‘Church Two-Timing.’” International Journal for the Study of the Christian Church 9 (February 2009): 17-31.
The article explores why some people choose regularly to attend churches of two different denominations. Through a series of interviews with 50 young adults, the author concludes that these folk are generally integrated into the community life and more emotionally engaged with the “primary” church and generally limit their involvement with a “secondary” church to worship attendance. He offers encouragement to churches to provide space for the “two-timer” and to welcome them as long-term guests.

Lincoln, Andrew T. “Communion: Some Pauline Foundations.” Ecclesiology 5:2 (2009): 135-160.
Lincoln analyzes the biblical foundation of the ecumenical language of communion/koinonia, especially in the Pauline epistles. Paul Avis’ editorial calls this article “a challenge to communion ecclesiology.”

Reath, Mary. “Toward a Reformed Ecumenical Movement.” The Living Church 238:21 (May 24, 2009): 12-13.
A member of the U.S. Anglican-Roman Catholic dialogue team encourages the search for unity in diversity, challenges the churches to learn from one another and study agreed statements, and calls for a focus on educational ecumenism and ecclesial learning. She calls for the establishment of an “Ecumenical Hall of Fame” and an emphasis on building ecumenical friendships at the local level.

Smit, Peter-Ben. “Traditions in Dialogue: A Comparison of the Concept of Tradition in Old Catholic-Anglican, Orthodox-Anglican and Orthodox-Old Catholic Dialogue.” Ecclesiology 5:2 (2009): 212-236.
In this paper the example of a long-standing ecumenical triangle, Anglican-Orthodox-Old Catholic, will be used to illustrate the benefits of this ‘comparative ecumenical theology’ by studying the concept of Tradition as it has been treated in the Anglican-Orthodox and Old Catholic-Orthodox dialogues” (p. 212).

“Theological Education in Mission ” theme issue. International Review of Mission 98 (April 2009). Relevant articles include:

  • Ortega, Ofelia. “Contextuality and Community: Challenges for Theological Education and Ecumenical Formation”
  • Vassiliades, Petros. “Contextuality and Catholicity: The Task of Orthodox Theology in Ecumenical Theological Education”
  • Raiser, Konrad. “The Future of Theological Education in Central and Eastern Europe : Challenges for Ecumenical Learning in the 21 st Century”
  • Longchar, Wati. “Beyond Four-Walled Campuses: Models of Ecumenical Theological Education in Interfaith Issues in India ”
  • Wilson, Henry S. “Theological Reconstruction in China : Ecumenical Accompaniment in the Self-Theologizing Effort in Theological Education”
  • Werner, Dietrich. “Magna Charta on Ecumenical Formation in Theological Education in the 21 st Century – 10 Key Convictions”

Wood, Susan. “What Makes the Church One?: A Roman Catholic Perspective. Ecumenical Trends 38:5 (May 2009): 73-79.
“The unity of the church consists in this mutual interpenetration of ecclesial structures which is soteriological, sacramental, and ministerial…A shared profession of faith, celebration of sacraments, and apostolic ministry remain as essential for ecclesial unity now as they did in Bellarmine’s time…” (p. 78).

New Journal Articles of Note on Ecumenism January 31, 2009

Blezard, Robert C. “Toward Christian Unity: Study Guide.” The Lutheran 21 (December 2008): 20.
A brief 5-part congregational study guide on ecumenism from a Lutheran perspective. Each session includes an ecumenical topic, a reading assignment and a set of discussion questions.

Davey, Colin. “Orthodox-Roman Catholic Dialogue: The Ravenna Agreed Statement,” Sobornost 30:2 (2008): 7-36.
A close reading and analysis of the 2007 Orthodox-Roman Catholic Ravenna Agreed Statement from the Anglican secretary to the first Anglican Roman Catholic International Commission and the Anglican/Orthodox Joint Doctrinal Discussions, who compares Ravenna’s theological assertions to the statements from those ecumenical dialogues.

DelMonico, Marc J. “Their Message Goes Forth to All the Earth: Towards a Franciscan-Ecumenical Approach to the Ecological Crisis.” Ecumenical Trends 37:10 (November 2008): 147-153, 159.
The author, a Ph.D. student at Catholic University , explains how a Franciscan approach can inform an ecumenical approach to the current ecological crisis and suggests how this perspective can provide a useful response at the “personal-local” and “social-national-global” levels.

Djomhoue, Priscille. “Manifestations of Ecumenism in Africa Today: A Study of the Mainline and Pentecostal Churches in Cameroon.” International Journal for the Study of the Christian Church 8 (November 2008): 355-368.
A description of the Christian church in Cameroon as two types: mainline denominations established by missionary societies (Reformed, Lutheran, Anglican, Methodist, Baptist, Presbyterian) and Pentecostal churches, and an exploration of ways in which they might deepen their ecumenical efforts in that African context.

Fosarelli, Patricia. “That All May Be One: A Tale of Three Churches.” Journal of Ecumenical Studies 43:4 (Fall 2008): 537-544.
This practical article describes specific local ecumenical educational initiatives, joint worship services and cooperative events held between three local parishes (Episcopal, Roman Catholic, and Presbyterian) in downtown Baltimore , Maryland in recent years.

Gros, Jeffrey. “A People on Pilgrimage – In Christ’s Prayer.” Ecumenical Trends 37:11 (December 2008): 161-164, 175.
Brother Gros addresses “three dimensions of ecumenical prayer: 1) spiritual disposition, 2) types of ecumenical prayer, and 3) spiritual exercises serving ecumenical prayer.” This is a very important new contribution to the literature of spiritual ecumenism.

Knieps-Port le Roi, Thomas. “Being One at Home: Interchurch Families as Domestic Church.” One in Christ 42:2 (Winter 2008): 341-359.
This paper, originally presented at the British Association of Interchurch Families 40 th anniversary conference in August 2008, explores the history and theology of the “domestic church” concept and then analyzes the theological and sociological potentialities of considering interchurch families an expression of this concept.

“Local and Universal Ecumenical Dialogue.” Theme issue of Exchange: Journal of Missiological and Ecumenical Research 37:4 (2008). 
Most of this issue is devoted to analysis of and response to the 2003 Reformation-Catholic dialogue report from the Netherlands , “Local and Universal Ecumenical Dialogue.” The dialogue involved two Catholic groups (Roman Catholic and Old Catholic) and three Protestant groups (Netherlands Reformed Church, the Reformed Churches in the Netherlands, and the Evangelical Lutheran Church of the Kingdom of the Netherlands) which merged into the Protestant Church in the Netherlands while the dialogue was in progress. The English translation of the text is published here, along with responses from two Roman Catholic theologians, Jeffrey Gros and Peter de Meij, an Old Catholic theologian, Peter-Ben Smit, and two Reformed theologians, Allan Jansen and Henry Wilson.

“Making a Difference Together: Visions of the Ecumenical Future.” Theme issue of The Ecumenical Review60:3 (July 2008).
Although dated July, this issue of the journal of the World Council of Churches just arrived in December. It is a rich issue with four articles devoted to the question of the future of the ecumenical movement:

  • Huliselan, Beril. “The Ecumenical Movement of the 21 st Century: Bringing Unity Down to Earth,” 213-221. A perspective from the Indonesian Christian Church.
  • Waweru, Lucy Wambui. “Prospects for Ecumenism in the 21 st Century: Preparing for Tomorrow,” 222-238. The author is a Kenyan minister in the Presbyterian Church of East Africa.
  • Rajkumar, Peniel Jesudason Rufus. “Making a Difference Together: Prospects for Ecumenism in the 21 st Century,” 239-353. The author writes from a Church of England perspective.
  • Rimmer, Chad . “Prospects for Ecumenism in the 21 st Century: Towards an Ecumenical Theology of the Wilderness,” 254-270. An Evangelical Lutheran Church in America global mission staffer who lives and works in Copenhagen presents his perspective.

National Association of Pastoral Musicians. “One Lord, One Faith, One Baptism…One Song.” Pastoral Music 33:2 (December 2008): 64.
A succinct summary of the ecumenical diversity and richness of worship music used in Christian churches today, presented in a one-page format for reproduction as a bulletin insert.

Schlabach, Gerald W. “Catholic and Mennonite: A Journey of Healing.” One in Christ 42:2 (Winter 2008): 318-340.
A self-described “Mennonite Catholic” and director of BridgeFolk describes the vocation of those who live and work in ecumenical ministries using metaphors of bridging, healing, scarring, vision, and dialogue. A must-read for those contemplating long-term service in another tradition.

Tanner, Mary. “Growing Together in Unity and Mission: An Agreed Statement of the International Anglican-Roman Catholic Commission for Unity and Mission 2007.” One in Christ 42:2 (Winter 2008): 371-381.
This article was originally a presentation made to the Anglican bishops of Lambeth 2008 to summarize, study and receive the 2007 IARCUM agreed statement.

Temmerman, Ray. “Interchurch Families as Domestic Church: More Real than Imperfect? Ecumenism 171 (Fall 2008): 4-13.
The leader of the online Interchurch Families movement explores interchurch marriage as an expression of “domestic church” (ecclesia domestica), drawing upon the classic marks of the Church.

New Journal Articles of Note on Ecumenism, November 30, 2008

Ecumenism 170 (Summer 2008): 8-27.
This issue includes a series of papers on the Eucharistic theology of various denominations from an ecumenical perspective:

  • Emery, Gerald. “Holy Cène (Lord’s Supper): Practice and Significance in the Pentecostal Tradition”
  • Fines, David. “Communion in the United Church”
  • Gros, Jeffrey. “The Sacrament of Unity: The Eucharist in Catholic Piety”
  • Harder, Helmut. “The Lord’s Supper as Understood by Mennonite Churches”
  • Jones, William. “Baptists and the Lord’s Supper”
  • Smart, Tim. “Called to Full Communion”

Gros, Jeffrey. “Struggle and Reconciliation: Some Reflections on Ecumenism in Chile.” International Review of Mission 97 (January/April 2008): 50-64.
An excellent overview of twentieth-century Christianity in Chile and 40 years of Catholic-Protestant (usually Pentecostal) ecumenical relations in that country.

Holeton, David R. “Ecumenical Liturgical Consensus: A Bumpy Road to Christian Unity.” Studia Liturgica38 (2008): 1-16.
The Presidential Address for the 40 th anniversary conference of the Societas Liturgica surveys the twentieth-century developments toward a common lectionary, a common catechumenate, a common Eucharistic ordo, and common liturgical texts, and the challenges to that consensus posed now by the recent Church of England revision of the Lord’s Prayer text and the Roman Catholic changes to liturgical texts proposed by Liturgiam authenticam.

Lancaster, Sarah Heaner. “Baptism and Justification: A Methodist Understanding.” Ecclesiology 4 (2008): 289-307.
In response to the World Methodist Council’s vote to sign on to the Roman Catholic-Lutheran Joint Declaration on the Doctrine of Justification, a Methodist theologian explains John Wesley’s teachings on justification and baptism and what those teachings can contribute to ecumenical dialogue: “we honor the meaning of baptism when we seek to express the dynamic work of God for our salvation in all its manifestations” (p. 307).

Neuhaus, Richard John. “Reconciling East and West.” First Things 188 (December 2008): 23-28.
One could consider this article a kind of a “state of the union” overview of the work towards Roman Catholic-Orthodox ecumenical accord, especially the dialogue around papal primacy. Neuhaus’ view is that “the only thing lacking for full communion with the Orthodox is full communion” (p. 27-28).

“Pentecostal Catholic Dialogue with a Methodist Twist!” Ecumenical Trends 37 (2008): 4-11.
Three articles in this issue address the accomplishments, challenges and potential of these ecumenical relations:

  • Campbell, Ted A. “Ecumenical Relations Between Catholic, Pentecostal, and Methodist Churches ”
  • Coulter, Dale M. “Are We Kin? Reflections on the Dialogues Between Catholics, Methodists, and Pentecostals”
  • Del Colle, Ralph. “Catholic-Methodist-Pentecostal: A Trialogue?”

Small, Joseph D. “Local Church – Universal Church.” Ecumenical Trends 37 (September 2008): 124-126.
This paper from the 2008 National Workshop on Christian Unity presents a Reformed perspective, in dialogue with Roman Catholic theology, on the ecumenical debates over definitions of church as local-universal and visible-invisible.

New Journal Articles of Note on Ecumenism, September 30, 2008

Bolognesi, Pietro. “A History of the Relationship of the Evangelical Alliance with the Roman Catholic Church.” Evangelical Review of Theology 32:3 (2008): 210-223.
Reviews and analyzes the history of the dialogue between the Evangelical Alliance and Roman Catholics since Vatican II and challenges the EA to develop a theological approach in order to have a common methodology for dialogue with Rome .

Bouwen, Frans. “The Official Dialogue Between the Catholic Church and the Coptic Orthodox Church: 1973-1992.” One in Christ 42 (Summer 2008): 75-98.

Carter, David. “Catholic-Methodist Dialogue: Promise, Hope and Caution.” One in Christ 42 (Summer 2008): 148-170.
A British Methodist summarizes Methodist reception and caution around the ministry issues of the 2006 Catholic-Methodist document, The Grace Given You in Christ and posits that the Methodist Church might be ready to accept a differentiated consensus around episcopacy.

Daniels, Harold M. “Lutherans and Reformed Living Together in Full Communion: Ten Years.” Call to Worship 42:1 (2008-2009): 1-8.
Describes the history of the American Lutheran-Reformed relationship and concrete ways in which the first decade of full communion has been lived out at the national level, mid-level judicatories, seminaries, and congregations.

Dieter, Theodor. “Luther Research and Ecumenism.” Dialog 47 (Summer 2008): 157-166.
A German Lutheran theologian analyzes the differing methodologies of Luther research and ecumenical dialogue.

Epting, Christopher. “The Nature of the Unity we Seek.” Ecumenical Trends 37 (July/August 2008): 108-109.
The Episcopal Church’s Deputy for Ecumenical and Interfaith Relations brings the lessons of the church’s 1979 Declaration on Unity to bear on current tensions within the Anglican Communion.

Gros, Jeffrey. “Fifty Years and Running: Oberlin 57, Back and Beyond.” One in Christ 42 (Summer 2008): 171-186.
One of the premier ecumenists of the century summarizes the 50-year history of the National Council of Churches Faith and Order movement in the U.S.A.

Kinnamon, Michael. “Pray Without Ceasing.” Ecumenical Trends 37 (July/August 2008) 97-100.
The new General Secretary of the National Council of Churches of Christ in the USA ’s keynote address from the 2008 National Workshop on Christian Unity in which he seeks to bring together Faith and Order and Life and Work concerns into a unified ecumenism grounded in prayer for unity.

Murphy, Gannon. “Reformed Theosis?” Theology Today 65 (2008): 191-212.
A Reformed theologian proposes “a reconsideration and reformulation of the viability of theosis within classical Reformed theology.”

O’Gara, Margaret. “Ecumenical Dialogue: The Next Generation.” Origins 38 (July 31, 2008): 154-163.
A Canadian Roman Catholic theologian’s perspective on the future challenges for ecumenical relations, including the papacy, infallibility, The church’s authority, women’s ordination, ethics, and relations with non-Christian religions.

Ryan, Thomas. “The Evolving Face of Ecumenism.” One in Christ 42 (Summer 2008): 139-147.
A description of monasticism as “ecumenical terrain” as experienced in Focolare, Taize, Syndesmos, L’Arche, and Bose.

Sisto, Walter Nunzio. “The Economic-Immanent Method: Implications of Karl Rahner’s Trinitarian Theology for the Contemporary North American Catholic-Orthodox Ecumenical Movement.” Ecumenical Trends 37 (July/August 2008): 104-107.
A Ph.D. student examines the impasse over the filioque clause between Orthodoxy and Roman Catholicism and proposes Rahner’s theology of the immanent Trinity as a “bridge theology” that would allow for resolution of this issue.

Smit, Peter-Ben. “The Developing Understanding of Authority and Primacy in Anglican-Roman Catholic-Old Catholic dialogue after the Second Vatican Council.” International Journal for the Study of the Christian Church 8 (August 2008): 11-231.
The author, an Old Catholic priest who teaches at General Seminary (Episcopal), argues that Anglican, Roman Catholic and Old Catholic dialogue has made positive progress to the point of implementing a universal primacy acceptable to all three traditions.

Swarat, Uwe. “The Dialogues Between the European Baptist Federation and the Community of Protestant Churches in Europe.” Journal of Ecumenical Studies 43 (Summer 2008): 333-350.
A review of the history of dialogue between the churches of the Leuenberg Agreement (1973) with the European Baptist Federation and the developing convergence toward table and pulpit fellowship despite ongoing divergence over baptismal theology.

Tabbernee, William and Beverly Roberts Gaventa. “Interpreting the Scriptures Together: Seeking the Visible Unity of the Church.” Journal of Ecumenical Studies 43 (Summer 2008): 295-308.
A proposal for developing a common ecumenical biblical hermeneutic as a foundation for ecumenical dialogue.

Tjorhom, Ola. “An ‘Ecumenical Winter’? Challenges in Contemporary Catholic Ecumenism.” The Heythrop Journal 49 (September 2008): 841-859.
A Roman Catholic ecumenist draws upon Vatican II’s Unitatis redintegratio to identify steps the Roman church might take to “rescue” the ecumenical movement: a sustainable spiritual ecumenism, intermediate steps towards Eucharistic fellowship, and appreciation for ecclesial diversity, leading to opportunities for a new ecumenical strategy of differentiated consensus and the quest for ecumenical reception.

New Journal Articles of Note on Ecumenism July 2008

Cadge, Wendy, Laura R. Olson, and Christopher Wildeman. “How Denominational Resources Influence Debate about Homosexuality in Mainline Protestant Congregations.” Sociology of Religion 69 (Summer 2008): 187-207.
The authors conducted telephone interviews with the clergy of 30 congregations ( Evangelical Lutheran Church in America , Presbyterian Church USA and United Methodist) in one northeastern U.S. city to assess how the congregations addressed the issue of homosexuality and what resources were provided by the denominations for congregational study of the issue. Findings indicated that the parishes responses to the issue were influenced by the denomination’s materials and recommended process.

Dieter, Theodor. “Luther Research and Ecumenism.” Dialog 47 (Summer 2008): 157-166.
The article compares and contrasts the aims of Luther research and how that research impacts the consensus sought and differentiations achieved in doctrinal ecumenism.

Fahey, Michael A. “Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006.” Ecclesiology 4 (2008): 134-147.
A Roman Catholic theologian attempts to present a “confessionally comprehensive survey” of shifts in ecclesiology over the past forty years. While a 13-page journal article cannot provide comprehensive coverage, the author offers a helpful summary of areas of consensus (e.g. the doctrine of the Trinity as starting point and the impact of the liturgical renewal movement) and identifies the “unfinished agendas” for ecclesiology (most importantly, integrating the results of ecumenical agreements into denominational ecclesiology).

Hein, David. “Radical Ecumenism: A Teaching Moment for Anglicanism.” Sewanee Theological Review 51 (Pentecost 2008): 314-328.
An Anglican author promotes an ecumenism of receptivity to the other, instead of an ecumenism that seeks formal agreements drawing upon Cardinal Avery Dulles’ recent work on alternative forms of ecumenism, the witness of modern-day Old Order Amish in forgiveness, and the historical example of Count Nicholas von Zinzendorf.

“His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians, Visits Pope Benedict XVI and the Church of Rome.” SEIA Newsletter on the Eastern Churches and Ecumenism 152 (May 31, 2008): 1-4.
This article describes the visit of His Holiness Karekin II to Rome on May 6-9 and gives the texts of Pope Benedict’s welcoming remarks, the response from His Holiness Karekin II, Pope Benedict’s speech in the private audience with the Catholicos, and the speech of His Holiness Karekin II in response, all on the theme of spiritual ecumenism and prayer for unity, seeking together the particular guidance of the Holy Spirit for unity as each tradition celebrates the festival of Pentecost.

Murphy, Gannon. “Reformed Theosis?” Theology Today 65 (2008): 191-212.
In this article, a Reformed theologian finds common ground between the classical Reformed doctrine of “Christ in us” and the Orthodox theological concept of theosis. Drawing upon Reformed theologians Calvin, Kuyper, Watson, Strong, and Berkhof, patristic authors, and Orthodox theologian Timothy Ware, the author proposes a “reformed theosis” grounded in a biblical theology of the word.

Small, Joseph D. “Praying for the Unity of the Church.” Ecumenical Trends 37 (June 2008): 1-5.

The Director of Theology, Worship and Education Ministries of the Presbyterians Church USA exegetes Jesus’ high priestly prayer in John 17 and asserts that “the basic form of prayer for the unity of the church is prayer of confession…we are all complicit in our disunity.”

Toussaint, Loren L. and David R. Williams. “National Survey Results for Protestant, Catholic, and Nonreligious Experiences of Seeking Forgiveness and of Forgiveness of Self, of Others, and by God.”Journal of Psychology & Christianity 27 (Summer 2008): 120-130.
This study of 1,087 Americans correlates attitudes towards forgiveness of others with religious commitment: moderate Protestants and Catholics ranked similarly, and higher in forgiveness, than those with no religious affiliation. Conservative Protestants ranked highest in seeking forgiveness of others. No difference was found between religious Christians and non-religious people in levels of forgiveness of self. Protestants and Catholics reported congruent levels of feeling forgiven by God, and at a higher level than those with no religious affiliation.

New Journal Articles of Note on Ecumenism May 30, 2008

Benedict XVI, Pope. “Ecumenical Service.” Origins 37 (May 1, 2008): 751-753.
The text of the pope’s remarks at the ecumenical prayer service held in New York City on April 18 with 250 Christian leaders, including “May the word of God we have heard this evening inflame our hearts with hope on the path to unity.”

Craddock, Fred. “Othering.” Restoration Quarterly 50 (Second Quarter 2008): 121-125.
An ecumenical sermon on the Christian call to be in relationship with people different from ourselves, preached by Craddock at Hazelip School of Theology, Lipscomb University. “Is kindness to be done because we are children of God who are gracious people in circumstances complex amidst people with whom we don’t agree, whom we abhor in all kinds of conditions? Relationships at best are hard and difficult but never so much as to give us any excuse for being other than gracious.”

DeVille, Adam A.J. “Orthodoxy, Catholicism, and Primacy: A Plea for a New Common Approach.”Ecumenical Trends 37 (April 2008): 5-7.
A review of the recent difficulties encountered in Orthodox-Catholic dialogue, particularly the inter-Orthodox disagreement over the role and authority of the Ecumenical Patriarch of Constantinople, and a proposal for establishing a common method and a collaborative bilateral effort to address the issue of the primacy of Constantinople .

Eight Catholic and Protestant Bishops. “Ecumenical Statement on Immigration to the People of Kansas.”Origins 37 (April 10, 2008): 685-686.
Bishops from the Kansas judicatories of the Roman Catholic, United Methodist, Evangelical Lutheran Church in America , and Episcopal traditions call the people to work for “a humane resolution of the problem of illegal immigration.”

Francis, Leslie J. and Mandy Robbins. “The Relationship Between Denominational Affiliation and Spiritual Health Among Weekly Churchgoing 13- to 15-year-old Adolescents in England and Wales.”Journal of Education and Christian Belief 12:1 (2008): 21-39.
This study of 34,000 Anglican, Roman Catholic, Free Church, Pentecostal, and Jehovah’s Witness teenagers finds differences in spiritual health correlated to denominational identity, in ways congruent with denominational theological stance. Charts analyze the responses by denomination within four categories: personal domain, communal domain, environmental domain, and transcendental domain.

Kasper, Walter. “The Week of Prayer for Christian Unity: Origin and Continuing Inspiration of the Ecumenical Movement.” Centro Pro Unione Semi-Annual Bulletin 73 (Spring 2008): 15-20.
The President of the Pontifical Council for Promoting Christian Unity reflects on the history and legacy of the Week of Prayer and spiritual ecumenism for the 21st century. “The unity of the church is like an icon of the Trinity.”

Nepi, Loredana, comp. “A Bibliography of Interchurch and Interconfessional Theological Dialogues: Twenty-third Supplement – 2008.” Centro Pro Unione Semi-Annual Bulletin 73 (Spring 2008): 21-45.
This is the 23 rd 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.

Radano, John A. “The Catholic Church, Faith and Order, and BEM.” Centro Pro Unione Semi-Annual Bulletin 73 (Spring 2008): 3-14.
This paper summarizes the Catholic Church’s relationship with the World Council of Churches and the Faith and Order movement, addresses the Catholic Church’s official response to the Baptism, Eucharist and Ministry document of 1982, and summarizes how the convergence achieved in the BEM document will impact future ecumenical relations.

Radano, John A. “The Future of Our Journey: Issues Facing Ecumenism.” Ecumenical Trends 37 (May 2008): 4-10.
This is the published text of the paper on the future of ecumenism that Monsignor Radano presented at the 50 th anniversary NCCC Faith and Order Conference in Oberlin in summer 2007.

Schreck, Paul A. “Under One Christ: Implications of a Roman Catholic Recognition of the Confessio Augustana in C.E. 2017.” Journal of Ecumenical Studies 43 (Winter 2008): 90-110.
A Lutheran proposes that the next step for Lutheran-Roman Catholic rapprochement after the Joint Declaration on the Doctrine of Justification ought to be a mutual acceptance of the Augsburg Confession as an authentic confession of the catholic faith.

Sheldrake, Philip. “A Spirituality of Reconciliation: Encouragement for Anglicans from a Roman Catholic Perspective.” Journal of Anglican Studies 6 (June 2008): 107-26.
A Roman Catholic professor of theology from the University of Durham, England offers insights on reconciliation and discernment from the Rule of St. Benedict and the Eucharist for the current conflicts in the Anglican Communion. “The Eucharist is the laboratory of reconciliation,” he writes.

New Journal Articles of Note on Ecumenism April 2008

Bush, John C. and Jeffrey R. Gros. “Journey in Faith: Forty Years of Reformed-Catholic Dialogue: 1965-2005.” The Ecumenical Review 59:2-3 (2007):293-314.

Clapsis, Emmanuel. “Towards a Mystical and Prophetic Spiritual Life.” The Ecumenical Review 59:2-3 (2007): 189-206.

A Greek Orthodox perspective on the elements of ecumenical spirituality: liturgy, community, tradition, love of God and neighbour, openness to the activity of the Holy Spirit, mysticism, and prophecy.

Davies, Susan E. “Christian Unity in the Face of God.” Ecumenical Trends 37:3 (2008): 33-36.

The author, co-chair of the National Council of Churches of Christ in the U.S.A. Faith and Order Commission, reflects on the connections between ecumenism and work for justice.

Del Colle, Ralph. “Mary, the Unwelcome (?) Guest in Catholic/Pentecostal Dialogue.” Pneuma 29 (2007): 214-225.

Kasper, Walter. “The Current State of Ecumenical Dialogue.” Origins 37 (December 20, 2007): 450-454.

An address by the head of the Pontifical Council for Promoting Christian Unity, in which he asserts that “Ecumenism is not an option but a holy obligation,” and analyzes three “fields of ecumenism”: Roman Catholic relations with the Orthodox, Reformation churches, and Pentecostal Christians.

Tavard, George H. “A Theological Exploration of Ecumenical Hospitality.” The Ecumenical Review 59:2-3 (2007): 242-256.

A preeminent Roman Catholic ecumenist uses hospitality as a “paradigm of our relationship with God” and thus with one another, through koinonia ecclesiology, for the sake of unity and reconciliation.

Voss, Klaus Peter. “Source of Renewal or Sign of Stagnation? A Brief Look at the Week of Prayer.” The Ecumenical Review 59:4 (2007): 423-429.

In an issue focused on the 100 th anniversary of the Week of Prayer for Christian Unity, a member of the international committee reflects on the impact of the Week of Prayer observance on the ecumenical movement and the life of the church.

New Journal Articles of Note on Ecumenism as of January 2008

“Bishops as Ecumenical Leaders,” Catholic Theological Society of America Panel. Ecumenical Trends 36 (December 2007): 166-175.

  • Skylstad, William S. “Our Common Reconciling Ministry,” 166-169.
  • Anderson, H. George. “Bishops as Leaders in Ecumenical Dialogue,” 170-172.
  • Brown, Tod D. “Bishops as Leaders in Ecumenical Dialogue: Reflections on Ecumenical and Interreligious Relations,” 173, 175.

In this panel discussion from the Catholic Theological Society of America’s annual convention, Bp. Skylstad presents a Roman Catholic perspective and Bp. Anderson a Lutheran perspective, with response from Bp. Brown, a Roman Catholic.

Christian Orient: A Journal of Eastern Churches for Creative Theological Thinking 28 (December 2007).

This entire issue is dedicated to papers on ecumenism, including articles on an Indian perspective on future church, differing understandings of apostolic succession, and questions on ecumenism raised by modern philosophy.

Crossin, John W. “What Does God Want Us to Do? A Meditation on Discernment.” Ecumenical Trends 36 (November 2007): 145-149.

The executive director of the Washington Theological Consortium elucidates spiritual ecumenism through the elements of spiritual discernment: prayer, humility, reconciliation and healing, spiritual friendships, and obedience.

Ferguson, Thomas. “Apostolicity, Apostolic Succession, and the Historic Episcopate: Reconciliation of Ministries in the Church of North India and Implications for the United Methodist-Episcopal Dialogue.”The Anglican 36 (July 2007): 15-26.

This paper, by the Associate Deputy of Ecumenical and Interfaith Relations for the Episcopal Church, explores potential learnings for current United Methodist-Episcopal dialogue from the Church of North India ’s experience with reconciliation of ministries.

Ford, John T. “Ecumenical Agreements: Material for a Retreat?” Ecumenical Trends 36 (October 2007): 129-133.

The ecumenical movement’s current expert in methodology (see following entry) suggests helpful approaches to the study of ecumenical documents in parish and seminary settings, as well as identifying some specific temptations that threaten effective reception of these documents.

Ford, John T. “Oberlin 2007: The Need for an Expanded Methodology?” Ecumenical Trends 36 (September 2007): 117-120.

Fr. Ford, professor in the School of Religious Studies at Catholic University of America, has used his vast ecumenical experience to develop a methodology for assessing the effectiveness of ecumenical conversation using the categories of “resonance” (agreement despite differing terminology), “dissonance” (disagreement masked by the use of similar terminology), and “nonsonance” (confusion resulting from the dual lacunae of understanding and of communication). This important article furthers Ford’s ecumenical nomenclature by adding a fourth category: “ordinance,” to describe receiving ecumenical agreements and incorporating them into the life of the church.

Journal of Ecumenical Studies 42 (Fall 2007).

This exceptionally useful issue is devoted to papers from the Oberlin II Conference celebrating 50 years of Faith and Order in the U.S. and papers from the 2005 and 2006 North American Academy of Ecumenists conferences. The general theme is “widening the circle of ecumenical conversation.” A veritable ecumenical feast!

Lewis, Dick. “The Dublin Conference: Aspects of Reconciliation.” The Window: The Anglican- Lutheran Society, Issue 84 (December 2007): 1.

The Anglican-Lutheran Society is an international ecumenical society dedicated to furthering relations worldwide between Anglicans and Lutherans. This issue of the journal reports on the biennial conference, held in Dublin in September 2007. This issue also includes Gillian Kingston’s presentation to the conference on “Ireland Today: An Introduction to Irish History and Culture.” The U.S. chapter is the International Lutheran-Episcopal Society , U.S. ; website: http://www.alsocietyusa.org/.

MacDonald, Timothy. “A History of the Week of Prayer for Christian Unity.” Ecumenical Trends 36 (September 2007): 113-116.

Schattauer, Thomas H. “Liturgical Studies: Disciplines, Perspectives, Teaching.” International Journal of Practical Theology 11 (2007): 106-137.

A comprehensive overview of the “landscape” of the liturgical movement: its history, theology, and pastoral aspects in conversation with six key scholars: Paul Bradshaw, Robert Taft, Gordon Lathrop, Geoffrey Wainwright, Mark Searle, and Lawrence Hoffman. The author’s integrative teaching approach, based on liturgy as “communal practice,” could be useful in many denominational contexts.

Root, Michael. “Bishops, Ministry, and the Unity of the Church in Ecumenical Dialogue: Deadlock, Breakthrough, or Both?” Catholic Theological Society of America Proceedings 62 (2007): 19-35.

The premier Lutheran ecumenist analyzes the current state of the question re Roman Catholic non-recognition of Lutheran episcopacy and proposes a “scalar” approach (recognition as “real but imperfect”) as a way forward.

Dr. Darrel Jodock, Lutheran Speaker at the 2012 AAIF Biennial Conference describes vocation as “a sense of oneself as nested in a larger community.”

Professor Darrell Jodock, who is the Drell and Adeline Bernhardson Distinguished Professor in Religion at Gustavus Adolphus College, will be one of the featured speakers at the AAIF 2012 Biennial Conference at Collegeville, MN 

Darrell Jodock

“Living with Limits and a Sense of Humor:   A Lutheran View of Intra- Christian Relations.”  7:30 PM Friday July 13, 2012                                                                   Plenary Speaker: Dr. Darrell Jodock;  Drell and Adeline Bernhardson Distinguished Professor of Religion Gustavus Adolphus College Faith & Learning Resources: Speeches by Darrell Jodock can be  found at this link:   www.gustavus.edu/faith/resources.php

Darrell Jodock, who is the Bernhardson Distinguished Professor of Religion at Gustavus Adolphus College, has been appointed to chair the ELCA consultative panel on Lutheran Jewish relations for a three-year term beginning April 1.

The panel, formed in the early 1990s, formulated the “Declaration of the Evangelical Lutheran Church in America to the Jewish Community,” which was adopted by the ELCA in 1994. That declaration rejected the anti-Judaic statements made by Luther late in his life. The panel produced “Guidelines for Lutheran-Jewish Relations” in 1998 and “Talking Points: Topics in Christian-Jewish Relations” in 2002.

Currently, it participates in an ongoing dialogue with Reform Jews, is involved in a joint effort by major Jewish organizations and the National Council of Churches to foster peace in the Middle East, and is producing a book to update church leaders about Jewish-Christian dialogue.

Dr. Jodock has served on the panel since 2001 and as a professor at Gustavus since 1999.

Darrell Jodock is the Drell and Adeline Bernhardson Distinguished Professor in Religion

Professor Jodock teaches in the area of Lutheran Studies. His teaching interests include Lutheran Studies, Christian-Jewish Relations, History of Christian Thought, and Nineteenth Century Theology. Dr. Jodock is the first holder of the Drell and Adeline Bernhardson Distinguished Professor of Religion. He is the recipient of the Danforth Graduate Fellowship and was elected to membership in Phi Beta Kappa. He has also received the Wallenberg Tribute Award for interfaith activity.

Dr. Jodock’s books include The Church’s Bible: Its Contemporary Authority (Fortress, 1989), three co-authored and edited pieces entitled Ritschl in Retrospect: History, Community, and Science (Fortress, 1995), Catholicism Contending with Modernity: Roman Catholic Modernism and Anti-Modernism in Historical Context (Cambridge, 2000), and Covenantal Conversations: Christians in Dialogue with Jews and Judaism (Fortress, 2008).

He has contributed articles to Journal of the American Academy of Religion, Interpretation, Scottish Journal of Theology, Word and World, Dialog, The Christian Century, Downside Review, Currents in Theology and Mission, Lutheran Partners, Intersections, and The Lutheran.

Dr. Jodock came to Gustavus from Muhlenberg College (Allentown, PA). There he was a Professor of Religion and from 1978 to 1992 the Head of Muhlenberg’s Religion Department. Prior to 1978, Jodock taught for seven years at Luther Theological Seminary (St. Paul, MN) and served for two years as a parish pastor on the staff of Grace Lutheran Church in Washington, DC. At Gustavus since 1999.

Education:  B.A. St. Olaf, 1962, M.Div. Luther Theological Seminary, 1966, Ph.D. Yale University, 1969

Dr. Jodock’s book: ”Catholicism Contending with Modernity: Roman Catholic Modernism and Anti- Modernism in Historical Context” is a case study in the ongoing struggle of Christianity to define its relationship to modernity, examining representative Roman Catholic Modernists and anti-Modernists, exploring their relationship to their own historical context.

Its aim is to counteract the tendency to lift the proposals made by the Modernists out of their setting and define them as a coherent, timeless philosophical/theological outlook, which should be avoided. The book seeks to correct the proclivity of some contemporary proponents of Modernist ideas to de-contextualize those ideas and recommend their endorsement without a critical reconsideration of historical changes. It sketches the nineteenth-century background of the Modernist crisis, identifying the problems that the church was facing at the beginning of the twentieth century; and offers a fresh perspective on the Modernist crisis, a perspective arising from the pioneering work undertaken by the Roman Catholic Modernism Working Group of the American Academy of Religion.  Dr. Jodock’s book: ”Catholicism Contending with Modernity: Roman Catholic Modernism and Anti- Modernism in Historical Context” published by Cambridge University Press, Jun 22, 2000 is readily available.

Dr. Jodock, as a Professor of Religion at Gustavus Adolphus College, has taught: Holocaust and Theology;  Luther and His Legacy; God Today;

Studies in Religion; Special Topic: Holocaust and Special Topic: Religion and American Culture. Dr. Jodock has also overseen: the First Term Seminar; Students working on their: Senior Thesis and a class dedicated to Career Exploration …

Dr. Jodock also considers “Discerning Vocation” to be an important process ….

https://gustavus.edu/profiles/djodock

Bernhardson Chair in Lutheran Studies

Darrell Jodock

Drell and Adeline Bernhardson
Distinguished Professor of Religion

The first endowed chair in Lutheran Studies at Gustavus (and the first at any college related to the Lutheran church) was established in 1996 by Drell and Adeline Bernhardson. The Bernhardsons, parents of four Gustavus graduates, received the Greater Gustavus Award in 1997.

Darrell Jodock, the initial Bernhardson Professor, is a highly regarded scholar in the field of Lutheran studies and has a special interest in Lutheran higher education. Jodock considers himself to be an historical theologian and is interested in shaping the thinking of the Church today. His primary areas of teaching and research focus on Lutheran studies, religion in American culture, the Holocaust, the history of Christian thought, and Jewish-Christian relations.

Jodock loves to teach. He seeks to awaken an informed appreciation for religion, for Christianity in its various forms, and for the Christian heritage. He challenges students to think more deeply about their own tradition while at the same time learning to appreciate other denominations and other religions.

Author of numerous books and publications, Jodock earned a B.A. from St. Olaf, a B.D. from Luther Theological Seminary, and a Ph.D. from Yale.

Jodock served on the planning committee that developed the successful proposal to the Lilly Endowment to create the Center for Vocational Reflection at the College and played an important role in writing the $2 million request. He continues to serve the Center as a member of its Advisory Board.

“A college endows what is essential. By endowing a chair in Lutheran Studies, Gustavus has affirmed the centrality of its relation to the Lutheran tradition and the Lutheran community of faith.”

https://gustavus.edu/profiles/djodock

***********

MEET DARRELL JODOCK

Education
Ph.D., Yale University (1969); B.D., Luther Theological Seminary (1966); and B.A., St. Olaf College (1962).
Tell us about life before Gustavus
As soon as I was done with graduate school, I was invited to teach in the Church History Department at Luther Seminary in St. Paul. I was there for four years, served as a parish pastor at Grace Lutheran Church in Washington, D.C., and then taught again at Luther Seminary from 1975 to 1978. In 1978 I was appointed to head the Religion Department at Muhlenberg College in Allentown, PA. I served as head of the department until 1993 and taught there until coming to Gustavus in 1999. While at Muhlenberg I founded an Institute for Jewish-Christian Understanding.
What are your professional/research interests and significant professional projects or accomplishments?
I currently devote a lot of attention to exploring and articulating the basis in Lutheran theology for church-related colleges and for social service institutions. I have given and continue to give a number of speeches on that subject. My second main endeavor is Lutheran-Jewish relations. I serve as the chair of the ELCA Consultative Panel on Lutheran-Jewish Relations, serve on a task force of Protestants and Jews working for peace between Israelis and Palestinians, and am finishing editing and co-authoring a book on Jewish-Christian relations. My third area is 19th century theology. In addition to being active in the 19th Century Theology Group of the American Academy of Religion, I am working on an article and a book in that area. A fourth area of interest is connecting the work of theologians and other aspects of the ELCA. I serve as chair of the ELCA Association of Teaching Theologians and serve on the Board of the Pastor-to-Pastor project (Gustavus Adolphus and SW MN Synod). Finally, I am interested in ecumenism. I serve as Vice Chair of the Board of the Institute for Ecumenical and Cultural Research in Collegeville, MN.
What do you learn from teaching students?
It is fun to teach college students because they move so quickly from just beginning to study a topic to significant involvement in that area of investigation. Secondly, teaching provides a direct benefit in that it provides a context where feedback is possible as I try to state something clearly. If I am unable to explain the idea to college students, then I need to do some more work on it before trying again. Thirdly, students often ask wonderful questions. They push me to explore connections I may not have thought about before.
What do you value most about teaching at Gustavus?
I value the church-related, liberal arts setting, where the community as a whole
is dedicated to exploring those ideas and actions that serve the larger community. I value the students who care enough to be involved in their learning and in service to the larger community. I value my colleagues on the faculty and staff, who make life enjoyable and interesting.
What do you value about non-classroom interaction with students?
It is a privilege to be invited into conversation about important matters, such as students’ sense of vocation, their questions about religion, their topics of study, and their plans for the future.
What are your hobbies?
I enjoy reading about things beyond my own discipline – whether novels, or an analysis of current events, or a discussion of woodworking, or a journal about farming. I enjoy any chance I have to work outside, especially if it involves working on a farm. I enjoy attending gatherings of antique tractors and do some collecting of toy farm equipment.
Describe a community service project you’ve worked on with students or about your own community service or community involvement (on campus or in the larger community).
I have been active in local politics, attending local and district conventions. I serve on the adult education committee of Trinity Lutheran Church and do some teaching there. I have been active in a number of ways in the work of Lutheran World Relief. On campus, I serve on the Board of the Center for Vocational Reflection and serve on the Church Leadership Committee.
What is your favorite Gustavus tradition or one aspect of the community that you like to highlight when describing Gustavus to others?
I like to highlight the attention to vocation, the significant numbers of students who study overseas, the large number involved in music, and the large number who opt for a year of service after graduation. My two favorite Gustavus traditions are the Nobel Conference and Christmas in Christ Chapel.

 

 

Churches falling short?

Don’t students already know about vocation from church?

Not necessarily, says Darrell Jodock of  Gustavus Adolphus College in St. Peter, Minnesota. “I think churches have fallen short on modeling [vocation] as a part of adult life,” Jodock says.

 

Lutherans and others, he adds, “have a great deal of difficulty articulating how their faith manifests itself in their calling six days a week.”

 

“Discerning vocation casts matters into relief sharper than sunrise on a wilderness lake.”

 

Dr. Darrell Jodock, retiring after teaching Lutheran studies at Gustavus since 1999, calls vocation there “a sense of oneself as nested in a larger community — and then it becomes an ethical priority to serve that community.”

 

Vocation crosses lines of faith. Jodock knows a Buddhist English teacher and a Muslim administrator at Gustavus who, he says, agree with Luther’s idea of everyone called to serve God.

 

Training in Lutheran vocation means that faculty readily add the idea to courses: in biology, addressing pollution; in a Holocaust course, preventing more genocide. After a decade of discussing vocation at Gustavus, when the subject arises, says Jodock, “everyone has a glimmer of recognition.”

 

Vocation awareness has made a difference for alums. Jodock describes the young woman who “broke the script” set by teachers and family and went to Africa with the Peace Corps. Another traveled to India as part of her studies and after graduation returned to India to work — only to realize that a Westerner in India might be more effective elsewhere.

 

Now, back in the United States, she explains Lutheran World Relief needs to congregations.

 

Indeed, discerning vocation casts matters into relief sharper than sunrise on a wilderness lake.

 

Jodock tells another story. Heads up. This one is subtle:

Still another young woman from Gustavus realized that she had always measured her own self-worth against her school and sports achievements. The insight came in South America, where she had traveled for what turned out to be humble work — tending kids in an after-school program.

There, says Jodock, the young woman realized children and their families adored her — not for her brains or muscle, but just for being there. As a result, says Jodock, this woman, not a Lutheran, began to “ponder just what grace might mean.” All of us, Lutheran or not, might well ponder with her.

And that’s why vocation matters.                                         

For more information … More information about this year’s Vocation of a Lutheran College conference at Augsburg College in Minneapolis is available at www.augsburg.edu/acfl.  

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