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The article focuses on the 50th anniversary of the Lausanne Movement, which emerged in 1974 as a response to the ecumenical movement's shift towards social action and away from evangelism, and its development into a global evangelical movement. Topics discussed include the historical background; theological positions; and impact of the Lausanne Movement, also highlighting its significance in shaping the evangelical identity and its mixed record after 50 years of existence.

The 1980s in Latin America were the time of return to democratic rule, but also of the emergence of new forms of organization and participation. The ways of political participation and subjectivation changed during this time. There is little research that has addressed the historical development of the ideas of the social movements that emerged during this period. In Argentina, the role that Ecumenism and Liberation Theology played in the conceptualization of social movements is often overlooked. We argue about the existence of a Christian political-ideological matrix, understood as a tradition of objectification of the social and political, underlying what has been called the social left. We deal with the development of concepts and nodal categories in Argentine Ecumenism, as they appear in Alternativa Latinoamericana magazine (1985-1990). [ABSTRACT FROM AUTHOR]

A seminar of the North American Academy of Liturgy met to explore how understanding of liturgy can contribute to church unity between Lutherans and Catholics. The seminar participants, including Lutherans, Roman Catholics, and others, focused on Baptism, Eucharist, and Ministry as fundamental issues. They found that there is agreement on the meaning and practice of baptism, the real presence in the Eucharist, and the nature of ministry. The seminar concluded that there should be no obstacle to eucharistic sharing and no significant obstacles to the mutual recognition of ministries between Lutherans and Roman Catholics. [Extracted from the article]

The article discusses the significance of international discourse on ecumenical formation for debates about the future of religious education in diverse environments, both from a German and global perspective. It emphasizes the historical importance of education in the ecumenical movement, tracing back to the early pioneers with a background in the World Student Christian Fellowship. The author draws from his longstanding involvement in international ecumenical work on education to advocate for ecumenical formation for students of theology, including those training to be religious education teachers. The article surveys key policy documents from German and international church bodies and concludes with six essential learnings for theological education in post-confessional environments. [ABSTRACT FROM AUTHOR]

Curanderxs are healers who utilize a variety of means such as prayers, herbs, Christian icons, Spiritist rituals, images from religions, and such commonplace objects as eggs and dirt. Christian leaders often reject curanderismo as overly syncretistic or even as witchcraft. Nevertheless, many curanderxs are devout Catholics and even understand their gifting and practices through the lens of Christianity. This essay draws on the work of Kwame Bediako to demonstrate how these peripheral Christian curanderxs have translated diverse knowledge into Christian idiom and vice versa. Through examining examples of curanderxs , this essay shows how "Christian" much of the history, discourse, and living tradition of curanderismo is. It is an area of ambiguity that challenges Christianity's borders. [ABSTRACT FROM AUTHOR]

This essay examines the role of José Míguez Bonino as a Latin American Protestant observer at both Vatican II and the CELAM Conference in Medellin (1968), as well as his active participation in World Council of Churches and Faith and Order meetings. It explores his impact on the solidification of Latin American ecumenism, particularly through his critical engagement of the "ecumenical establishment" and his emphasis on the "social question" in addressing overlaps and tensions between Christian unity and social justice. It ultimately argues that Bonino contributed to the rise of an ecumenical liberation Christianity and a third-world ecumenical perspective that continues to be significant for ecumenical practice and theology today. [ABSTRACT FROM AUTHOR]

The challenge and hope of ecumenism is to seek ways to see the reality of Christians who long for visible unity. Starting from the principle that this visible unity is already expressed in the unity of baptism, we aspire to the greatness of unity in the eucharist, the source of life. From every observable reality, the people of God earnestly seek an encounter with the sibling who suffers, despairs, and feels the desire for God. We believe in a God who wants and encourages the encounter, a God who has the initiative to see the face of humanity. We Christians live in many borderline situations—often at the limit of bloodshed, martyrdom, and suffering—for the simple desire to seek happiness and koinonia. The question would be: What do the rest of Christians do for those of my siblings who live in situations of death—borderline situations? [ABSTRACT FROM AUTHOR]

The North American Academy of Ecumenists (NAAE) is a network that focuses on researching conflict and peacemaking in Christian churches and cultivating an ecumenical perspective. They will be holding a conference in Toronto on "Memory, Truth, and Reconciliation," which will address the history of displacement and violence towards Indigenous Peoples. The previous year's conference, held in San Antonio, focused on "Ecumenism in the Borderlands: Translating Worlds," and this issue of the Journal of Ecumenical Studies collects articles from that conference. The theme of translation is explored in relation to ecumenism, highlighting the importance of understanding different perspectives and bridging gaps in comprehension. The text argues that translation is a fundamental aspect of human understanding and that embracing the challenge of translation can lead to a deeper understanding of ourselves and others. [Extracted from the article]

In this essay, I argue that post-conciliar Catholic ecumenical discourse responds to anxieties about unity and identity in ecumenical encounter by turning to translation metaphors. Such metaphors, I suggest, fail to give an account of dialogue-across-difference that preserves the identity of both participants, but they do accurately describe the trans-formative effect such dialogue has on one's own tradition. Thus, while translation metaphors may not work to describe the ecumenical vision of Vatican II, they may be useful in describing the ecumenical reality of the 1960s charismatic renewal. Moreover, I suggest that such an understanding of translation offers us a space to think creatively about that renewal's theological significance. [ABSTRACT FROM AUTHOR]

This article discusses the concept of receptive ecumenism, which is a strategy for reform and revitalization within the Christian community. Receptive ecumenism involves self-critical learning and recognizing the shortcomings of one's own church. It emphasizes vulnerability and a willingness to learn from others. The article also explores the tension between strategic thinking and self-criticism in receptive ecumenism and the role of feminist theology in understanding power dynamics. Receptive ecumenism aims to bring about change and unity within the church, but it also carries risks and requires trust and love. [Extracted from the article]

The article focuses on reflections on Round XII of the U.S. Lutheran-Catholic dialogue, emphasizing changes in dialogue dynamics and shifting challenges towards achieving full communion. Topics include the evolution of dialogue participants, the contemporary context of ecumenism, and the exploration of key points of disagreement between the two traditions in ecclesial process rather than doctrinal content.

"The Oxford Handbook of Ecumenical Studies" is a comprehensive volume that explores the history, achievements, and challenges of the Ecumenical Movement. The book covers various aspects of ecumenism, including the evolution of different church traditions, progress and issues in theological areas, the role of institutions, the current state of ecumenism on different continents, and prospects for the future. The Handbook emphasizes the significant role of the Liturgical Movement in furthering ecumenism and highlights the importance of communal worship and the centrality of the Eucharist. While the Handbook provides a valuable foundation for Ecumenical Studies, it acknowledges the need to address emerging topics such as the role of women, racism, colonialism, and a greater focus on parish churches in future discussions on ecumenism. [Extracted from the article]

The special service for people with disabilities in HKBP Jatiasih is a form of attention to motivate parents to remain enthusiastic in accompanying their children even though they have disabilities. HKBP Jatiasih, especially the Diakonia Team, want to make this activity has an impact on other churches paying attention to congregations with disabilities. Disabled worship services are held once every 3 months, provides a service of words delivered by the Pastor and then prepares blessings in the form of money and food. This activity has been carried out for more than 2 years, which is included in the program for the Year of Health, the Year of Professionalism in Service Organizers, and the Year of Inclusive Ecumenical 2024. [ABSTRACT FROM AUTHOR]

Engelhardt's critiques of "generic chaplaincy" rely on the argument that chaplains are secular; however, professionally certified chaplains must maintain ordination with an ecclesial body. Engelhardt's concerns are better directed at the academic subfield that supports and trains chaplains: pastoral theology. That field is somewhat guilty of forced ecumenism because it attempts a universal theology rooted in experience and the social sciences rather than the authority of creeds, ecclesial bodies, or traditions. Pastoral theology makes too many sacrifices to the authority of the behavioral sciences without sufficient appreciation for sacramental theology and the spiritual bonds that rituals effect in communities of shared belief. In this model, ritual is reduced to its instrumental value in addressing the emotional needs of patients rather than viewed as efficacious spiritual care. Chaplains should take a holistic approach to theology so that they can better identify the duties and scope of interfaith spiritual care. [ABSTRACT FROM AUTHOR]

Scholars have long contended that Aquinas managed to escape the devastating critique launched by Averroes against the being/essence distinction by reimagining being/essence according to an analogy of act/potency rather than Avicenna's model of accident/substance. This essay complicates the scholarly consensus that Aquinas defined his metaphysical thought on being and essence against the philosophy of Averroes and instead argues that Aquinas's De Ente et Essentia can be seen as modeling interfaith dialogue, intellectual ecumenicism, and hybridity. Aquinas developed his thought through interlocution and philosophical interchange rather than opposition, a process that emphasized openness rather than alterity. After showing through the source material that Aquinas would not even have had access to Averroes's critique, I offer a reexamination of the historical development of Aquinas's reimagining of being/essence as act/potency and argue that Aquinas developed his thought not in opposition to Averroes's Long Commentary of the Metaphysics but, rather, in dialogue with Maimonides. [ABSTRACT FROM AUTHOR]

After several decades of relative silence in the Netherlands on the topic of church and racism, the Black Lives Matter Movement and the public debate on reparations for colonial enslavement have brought the issue back on the agenda of church and theology. Fuelled by the Programme to Combat Racism (PCR), previous ecumenical discussions on this topic in the 1970s provide a good starting point for reflection today. This paper first provides some basic background on the PCR and then describes three theological positions in relation to reconciliation that shaped the discussions around racism. Based on these historical insights, the article summarizes the experiences and insights of the PCR in three major points, and discusses their relevance for today's conversation on church, diaconia, and racism. The paper argues that commitment, the transfer of power, and the value of discomfort provide important theological and practical insights for today's debate. [ABSTRACT FROM AUTHOR]

In the past, popular Catholicism in Latin America and the Caribbean was perceived with suspicion by liberation theologians and official Roman Catholicism for its eccentricities, lack of doctrinal coherence, and fears of syncretism with folk religions. Nowadays, popular Catholicism in Latin America and the Caribbean has been a source of theological reflection, ecumenism, and religious revitalization. The apparition of the Holy Mother in 1953 at barrio Rincón in Sabana Grande, Puerto Rico, is a case study in global Catholicism that exemplifies this turn to see popular Catholicism as a source of liberation, perseverance, and deep spiritual devotion by the faithful. Using cultural, social, and reception historiography, the article argues that the Puerto Rican faithful were not passive recipients of the literary narratives of journalists covering the events as narrated by the main protagonists, the children/seers, but rather themselves formulators of history through their reception and participation. This is demonstrated by the allegiances of the faithful to popular Catholicism and their rejection of the official mandates of the clergy to ignore the events taking place at barrio Rincón regarding the apparition of the Virgin. [ABSTRACT FROM AUTHOR]

This article addresses determinants of the ecumenical impetus' weakening in the second half of the twentieth century. This situation invokes a key question about the purpose of the ecumenical journey. Despite the complexity and multiplicity of problems dividing the Churches, it was acknowledged that the main reason for stagnation was differences in understanding the Church. The Dominus Iesus declaration represented a kind of caesura, one marking a divergence in the aims of the ecumenical path, especially in Catholic–Protestant relations. Since then, certain statements on the Protestant side signal a clear attempt at distancing themselves from the concept of visible unity. They have come to prefer an alternative model of a community of Churches. Some have, in turn, put forward arguments for the apparent nature of such an alternative. In fact, the realisation of the Church's visible unity can only take place "through" and "in" the community of various Churches. The Church herself is the assembly (community) of all peoples and nations in one people under God. [ABSTRACT FROM AUTHOR]

This article puts forward the argument for the acute and urgent need to move from ecclesial self-sufficiency to ecclesial interdependency in the ecumenical process. The difficulties in ecumenical cooperation mirror those in the climate crisis, as despite a global crisis of relevance for Christianity and for the ecumenical movement, individual Churches, much like individual states, fail to work together effectively as they negotiate their own internal challenges. Not dissimilar to the ecological climate breakdown, what we understand as the history-bound reality of the Church will not be safeguarded and will not be made relevant in today's globalised, pluralistic, interconnected, and dominantly secular, in many contexts, world, except by concerted action from all Churches. [ABSTRACT FROM AUTHOR]

Vladimir Sergeevich Solovyov (1853–1900) was the central figure of Russian religious thought, which had its heyday at the end of the 19th century and early 20th century, rich in wonderful and deep thinkers such as Pavel Florensky, Sergey Bulgakov, Nikolay Berdyaev, and Simon Frank among many others. Solovyov was the first classical Russian philosopher, in the sense that he had his own philosophical system at a time when systemic philosophy was being abandoned in the West. It was Solovyov who deepened Russian philosophy and firmly entrenched Christian metaphysics in Russian philosophical discourse. He introduced Russian philosophical thought to Europe. His project of a free universal theocracy intended to fundamentally change the course of social history. In fact, the project of a universal free theocracy and the reunification of Christian churches associated with it became the most prominent idea of the philosopher in the Western intellectual environment. Moreover, the question about Solovyov's pro-Catholic leanings, including his contacts with catholic clergy and theologians, as well as the issue whether Solovyov converted to Catholicism came into prominence after the book of Michel D'Herbigny Vladimir Soloviev: Un Newman russe was published in 1911. This article focuses on the narrow but important issue of reconstructing the historical context of the philosopher's ideas. The focus is on the history of Solovyov's contacts with the Holy See. The author analyzes the existing historiography, which testifies to the indirect contacts of the philosopher with the Holy See, the philosopher's published correspondence, contemporary research articles, as well as materials from the Vatican and Russian archives. As a result, the article presents a new look at the history of the relationship between the Holy See and Russian philosopher, who is currently recognized by most researchers as the ancestor of the ecumenical movement of the 20th century. [ABSTRACT FROM AUTHOR]

This article revisits the debate leading to the inclusion of the notion of a "hierarchy" of truths in the Second Vatican Council's Decree on Ecumenism to show that it not only concerns the presentation of Catholic doctrine in ecumenical dialogue but that it extends to all of Catholic teaching and practice and ought to serve as a guiding principle in the assessment of ecumenical agreements. Further, it argues that the soteriological criterion or horizon for properly weighing the truths of faith has yet to be fully received. The recent recognition of consensus on the basic truths relating to the doctrine of God's saving grace between Lutheran, Anglican, Methodist, Reformed, and Catholic Communions represented by the Joint Declaration on the Doctrine of Justification has brought us into a new context, one that invites a more intentional application of this principle for the mutual recognition of shared faith. [ABSTRACT FROM AUTHOR]

In this study, I will expose the perspective of the ecumenical dialogue in the theology of Fr. Ion Bria, one of the well-known Romanians involved in the ecumenical movement. In the first part, after a short introduction, I will present the most important biographical milestones of the Romanian theologian, as well as some details about his activity in the World Council of Churches. Then, in the second part, I will critically present the most important aspects of Bria's ecumenical theology, as well as the reception of these ideas in contemporary Orthodox theology, in discussion with common witness and eucharistic communion within ecumenical dialogue. In the last part, I will present the critical remarks on ecumenism in Bria's theology. Through this analysis, I will emphasize important directions that the ecumenical dialogue can exploit today to overcome some historical, cultural or theological preconceptions and misunderstandings. [ABSTRACT FROM AUTHOR]

The article focuses on the concept that modern works can create new interpretations of classical texts by altering the past through their influence. Topics include the role of reader-response theory in classical reception, the distinction between "classical tradition" and "reception," and the exploration of layered receptions in various cultural contexts, such as literature, art, and landscape design.

On the 60th anniversary of the celebration of the Second Vatican Council, we would like to take up again a statement from the constitution Lumen gentium, which was a source of controversy from the moment it was proposed in the schema De Ecclesia during the Council: «The Church is in Christ, like a sacrament, a sign and instrument of intimate union with God and of the unity of the entire humankind» (Lumen gentium, 1). In this article, we want to take up the concept of the Church as a sacrament, which emerged from the conciliar constitution on the Church, as a first step, although the conception of the Church as a sacrament is found in ecclesiology before the Second Vatican Council. Second, we will focus on the reception of this concept and its development after the Council. We will conclude with a third part devoted to its implications for ecumenical dialogue and the difficulties and possibilities for convergence it offers, with particular reference to the document of the Faith and Order Commission: The Church towards a Common Vision (2013). [ABSTRACT FROM AUTHOR]

The article presents information on the fourth global gathering of the Global Christian Forum (GCF) held in Accra, Ghana from April 16 to 19, 2024. Topics include participants from Christian constituencies who include Reverend Merlyn Hyde Riley of the Jamaica Baptist Union and Reverend Dr Casely Essamuah, importance of global ecumenical movement, and call upon the churches throughout the world to continue the charism of GCF.

The question about authentic Christian doctrine lets us experience different answers throughout history. The very problematic issue emerges though with regard to the ecumenical coexistence and cooperation of different Christian denominations. Not only Christ himself, but also his incarnation in particular, could raise a new perspective for the ecumenical dialogue today. The comprehensive relevance of the Incarnation has shown its central importance for the Christian doctrine from the ancient times of Athanasius of Alexandria and Medieval thinking to dialectic and contemporary theology. In the present article, we are going to analyze how justifiable is our statement that the Incarnation theology, as one of the most relevant topics of Christian systematic theology, could constitute the core of the Christian interconfessional consonances today. [ABSTRACT FROM AUTHOR]

This article highlights the relationship between synodality and ecumenism, in addition to the need for the formation of the People of God. But, above all, we focus on the possibilities of ecumenical formation, which also contributes to synodal formation. To do this, we will analyze some ideas from documents that relate synodality and ecumenism. Such as, International Theological Commission: "Synodality in the life and mission of the Church" (2018). Also, the "Ecumenical Vademecum" of the Pontifical Council for Promoting Christian Unity (2020); and the "Synthesis Report" of the XVI Ordinary General Assembly of the Synod of Bishops in its First Session (2023). Then we focus on the presentation of an important instrument for ecumenical formation, such as the recently published book titled: Walking Together: Manual of Ecumenism (2023). All with the purpose of drawing attention to the validity of ecumenical dialogue in Catholic Christianity involved in processes that lead to a more synodal Church. [ABSTRACT FROM AUTHOR]

Baptism may be called an ecumenical sacrament that unites Christians of different denominations. However, neither the precise ecclesiological implications nor the sacramental-theological interpretations of baptism have been clarified yet. Further research will be needed here in order to make progress in ecumenism as a whole. The present article offers reflections on this from a Catholic perspective. First, a systematic-theological approach to the topic is developed (1.). Then, with reference to Vatican II, the basic Catholic position is reconstructed (2.). Finally, the more recent discussion on the connection between baptism and ecclesiology is addressed (3.). [ABSTRACT FROM AUTHOR]

This article explores how the pursuit of peace can inspire ecumenical theological discourses. Discussing the theme of the approaching Swedish Ecumenical Centennial in 2025, "Time for God's Peace," the article calls attention to voices of ecumenists who gathered in Sweden in the interwar and postwar periods, in the context of the Life and Work and the Faith and Order movements. By means of taking the endeavours of pioneers in ecumenical history into regard, the investigation focuses on how theology can be constructed with a peacebuilding purpose. Considering that the churches have not only played a peaceful role in face of conflict and war, the article entails exploring the role of self-critical introspection in such ecumenical theological work. Moreover, with regard to the future oriented nature of this work, the article pays particular attention to how it has engaged young ecumenists. [ABSTRACT FROM AUTHOR]

This article takes as its point of departure the suggestion by the World Council of Churches (WCC) that the capitalist economic system is the root cause of current crises, in particular the climate catastrophe. In facing the world crises, the ecumenical movement has developed an approach called the "Economy of Life." Member churches of the WCC, as well as other institutions, are asked to engage with and promote this approach. This article investigates whether and how the Evangelical Church in Germany (EKD), a member church of the WCC, has adopted the concept of an economy of life with its notion of a necessary change of the economic system. The findings show that, in the period analyzed, the EKD did not mention the concept, nor did it oppose or assess the capitalistic and neoliberal economic system. [ABSTRACT FROM AUTHOR]

Based on the theme of the 11th Assembly of the World Council of Churches, "Christ's love moves the world to reconciliation and unity," this article analyzes the concept of "movement" as a theological category on the basis of the scripture. First, it argues that it is important for the churches to be attentive to the movements and transformations taking place in societies, recognizing in them the presence of the Spirit constantly working in the world. It then points out that the presence of the Spirit in the churches should be characterized by two actions: the denunciation of injustice as a prophetic action of believers, and the ecumenical character of synodality as a movement toward encounter with other Christians and a willingness to walk with them. Finally, the article proposes that this movement of the Spirit also requires dialogue with other religions as a necessary condition for building peace in society. [ABSTRACT FROM AUTHOR]

Ecumenical organizations have long agreed that human trafficking and modern slavery are consequences of human sin that, in the words of Pope Francis, have left "an open wound in the body of Christ and in all humanity." While the ecumenical consensus against human trafficking and other forms of modern slavery remains strong, the discourse lacks clear definitions and, thus, focused engagement. To enrich ecumenical reflection on these phenomena, the prevailing discourse could be reframed through the contextualized, case‐based, and comparative lens of asymmetrical dependency theory. Consequently, this article surveys recent ecumenical pronouncements, clarifies relevant legal and definitional considerations, and asks whether it is time to take a "dependency turn" in ecumenical discourse on human trafficking and other forms of modern slavery. [ABSTRACT FROM AUTHOR]

Some observers claim that ecumenism has entered the season of winter and that ecumenism does not flourish as it has done in other periods. This article proposes that queer theory, an academic field that in different ways addresses and challenges questions of identity, offers perspectives to respond to this challenge and allow ecumenism to enter springtime. One of the main elements within queer theory is the understanding that identity is not static or binary but rather fluid and moveable. Given that ecumenism is always dealing with identity and the longing to overcome an ecumenical winter, the article investigates how queer theory could be a useful tool within ecumenical relations and work. First, it will discuss what identity is. Second, it will present queer theory. And third, it will attempt to bring together identity and queer theory in an ecumenical effort. [ABSTRACT FROM AUTHOR]

This article sets out the background to and the significance of the Global Ecumenical Theological Institute (GETI), an educational course for younger and emerging theologians, first organized by the World Council of Churches (WCC) to coincide with its 10th Assembly in Seoul, South Korea, in 2013. Further GETIs have taken place since then, most recently at the WCC's 11th Assembly in Karlsruhe, Germany, in 2022. The article finishes by setting out five statements about ecumenical education and formation. [ABSTRACT FROM AUTHOR]

The unity of the Persons of the Trinity is the source and highest exemplar of Christian unity which all ecumenical initiatives seek. During his earthly ministry, our Lord Jesus Christ prayed for the unity of Christians (John 17:21). This prayer of Jesus furnishes us with the fundamental inspiration for the ecumenical movement in all its dimensions of expression. Right from the beginning, the Christian church has experienced rifts in both the West and the East. The modern ecumenical movement is an attempt to restore Christian unity against the background of 16th century divisions attendant upon the Protestant Reformation. It is also conducted in hindsight of the Protestant Reformation that the 19th and 20th century missionary activities of Christian churches from Europe in Nigeria took place. Several historical factors have shaped the successes and failures of significant missionary endeavors. This article highlights a few of those historical factors in a bid to identify the roots of discord and footprints of ecumenism at the beginning of the establishment of Christian churches in Nigeria. The goal intended to be realized through this historical excursus is to engender a livelier ecumenical hope for Christian unity in Nigeria while maintaining the already-achieved progress made so far, as well as countering further divisions. [ABSTRACT FROM AUTHOR]

Ecumenism is a recurrent theme in Orthodox theological debates, but the syntagma "Orthodox ecumenism" is rarely used because it seems to be very restrictive and inappropriate. However, in exceptional situations, such as a war between two Orthodox peoples, I think it might be more than necessary. In the first part of this essay, I will discuss how the mirage of a "third" Rome and the partnership with the Kremlin makes the Russian Church an adversary of ecumenism inside of Orthodoxy. Any Church that blesses a war, aggression, and confrontation and shows imperial tendencies is excluded de facto from the communion with other Churches. In the second part of my work, I will analyze the consequences of the "schism" created by Patriarch Kirill in the bosom of Orthodoxy. What were (or what were not!) the positions of other Orthodox Churches when Patriarch Kirill blessed the war and betrayed the principles of the Gospel of Christ? Why is there a need for a so-called "Ecumenical Orthodox Council" and what are the chances of this happening? [ABSTRACT FROM AUTHOR]

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Kawkab America (Star of America) is the first Arabic-language newspaper in America, published in New York City from 1892 to 1908. Founded by Orthodox Christians from Ottoman Syria, the newspaper reported on historical and contemporary events across the globe. In this article, I analyze the representations of religion in Kawkab to reconstruct the ways a Middle Eastern immigrant community perceived religious diversity in nineteenth-century America. Kawkab engaged the contemporary discourses about "world religions" by expanding this category's boundaries. And by downplaying the theological distinctions between Christian denominations, it represented Syrians as members of an ecumenical Christianity. To further reinforce the value of the Orthodox community as worthy American subjects, the newspaper also commented on morality and piety as universal, cross-confessional norms, which Syrians abided by and guarded. Kawkab's use of these literary strategies testifies to Syrian Christians' negotiation of religion, race, and culture in a transnational, diasporic space. [ABSTRACT FROM AUTHOR]

This paper investigates the challenges, strategies and prospects of interfaith dialogue in the post-truth age. Conflicting truth claims constitute one of the major obstacles in establishing dialogue and rapprochement among believers. Some members of faith communities have an exclusivist view of the truth, which prevents them from embracing other truths. This would hinder the progress of interfaith ecumenism. Using qualitative content analysis, the results of the current study show that the rise of post-truth poses additional challenges to the progress of interfaith dialogue since it evaluates the truthfulness of information based on personal believability and inclinations. In the age of post-truth, societal fragmentation is amplified as there are polarized conceptions of truth. Some strategies can be undertaken in response to these challenges, such as nurturing empathy, compassion, and religious moderatism through formal and informal education. In addition, critical argumentation and civil dialogue within academia should be adopted for a larger society. This paper argues that the prospects for interfaith dialogue in the post-truth age depend on the strength of civil society actors who can moderate the tension and polarization within the society by maintaining civility either offline or online. [ABSTRACT FROM AUTHOR]

This article discusses the topic of the Church in the multilateral international theological dialogue conducted by the Faith and Order Commission (FOC) of the World Council of Churches (WCC), which in 2013 published a "convergence statement" entitled "The Church. Towards a Common Vision" (TCTCV), which gave a fresh impetus to the ecclesiological debate that has been taking place in the ecumenical movement for many decades. The document demonstrates that despite continuing differences among "confessional" ecclesiologies, there exists a converging vision of the Church, its nature, mission, and unity among all Christian traditions. This paper is divided into two parts: the first part dedicated to the TCTCV statement and the second part dedicated to the process of its reception during the last decade. Part one includes an introduction to the long study process within the Faith and Order Commission that led to the production of TCTCV, explains its ecumenical significance, presents its structure and content, and outlines some of the themes that are central to its vision of the Church, such as communion (koinonia), sacramentality, and the missionary vocation. Part two presents different stages of the reception process of TCTCV in the churches and in the FOC and addresses some of the issues that were identified as vital for the future ecumenical dialogue on the Church such as the meaning of communion (koinonia), visible unity, mutual recognition, ministries, baptismal ecclesiology, legitimate diversity, and others. This paper expresses the hope for the continuation of dialogue on the basis of the results already achieved as a necessary way of strengthening ecclesial communion among the churches. [ABSTRACT FROM AUTHOR]

For many decades, Christian churches have engaged in ecumenical dialogues addressing church-dividing issues and trying to overcome them. Many valuable texts have emerged from these dialogues, but they are hardly known in the churches. One reason for this is that "ecumenism" is rarely a topic in theological education. The article asks why this is so and argues for including ecumenical formation in theological studies. It highlights various initiatives that have pursued this goal and provides examples of cross-denominational theological education. Cultivating awareness and sensitivity among the younger generation of theologians towards ecumenical concerns is a precondition for promoting ecumenical encounter and applying the results of ecumenical dialogues to the life and the teaching of the churches. [ABSTRACT FROM AUTHOR]

This paper argues that a proper understanding of 'education about faith' in Nigeria (and of course elsewhere) must comprise the ecumenical and inter-faith components in order to be truly representative of the concept of faith. The concept of Nkuzi nk'okwukwe (lit. "education about faith") presents thus a hermeneutical key to broaden the reception of ecumenical and interreligious theological formation in Christian Theological Institutions (CTIs) in Nigeria. On the basis of this claim, my task in this paper is to set an agenda for such an education. In doing this, I shall present two broad ideas interspersed with some random thoughts. These shall include, a) some fundamental discourses that are required for such an education, and b) the practical modes such an education should take within the pedagogical scheme of the CTIs. Yet, in order to situate the argument within a broader universal context, I shall offer brief thoughts on the task of education for peace that is required of CTIs all over the world. [ABSTRACT FROM AUTHOR]

While the Russian invasion of Ukraine has been overwhelmingly condemned by the churches of the world, the support of the Russian Orthodox Church for the war poses difficult questions to the ecumenical community: in particular, whether that church's support for the war and the extreme nationalist policies of President Putin constitute grounds for suspending it from the World Council of Churches (WCC) and other ecumenical bodies. The current ecumenical emphasis upon 'dialogue' acts as a deterrent to such action, but the WCC describes itself as a fellowship of churches that confess Christ as God and Saviour and therefore supreme over all other authorities. There are parallels with previous challenges in ecumenical history, most particularly 1930s Germany and the stand of the Confessing Church. While dialogue has its own importance the prime ecumenical commitment in conflict situations is to confess Christ, whatever the risks of division that this incurs. [ABSTRACT FROM AUTHOR]

This article outlines some key steps and motifs for developing a decolonial relational ethics that will be vital not just to the work of decolonization but also to the practice of the ecumenical movement if it is to both add its weight to the calls for decolonization and itself be decolonized. The author interrogates key dimensions of her own field of study in Christian ethics and engagement in the ecumenical movement. She highlights some of the key spaces and often marginalized communities and persons who can shape the ecumenical movement's further engagement in decolonization. It offers a critique and a vision rooted in the author's lived experience and the scholarship of decolonization while seeking application in methodologies for colonial systems, relationships and mindsets to be challenged and reset. [ABSTRACT FROM AUTHOR]