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.

Following a brief account of the history of Pentecostal approaches to Christian unity and ecclesiology, the article suggests that Pentecostals offer unprecedented promise for the development of a viable ecumenical ecclesiology, because their pursuit of Christian unity is inextricably linked with the formulation of their own identity. Pentecostal ecclesiology and ecumenism therefore have to be considered mutually conditioning endeavours. A short survey of Pentecostal participation in contemporary ecumenical affairs illustrates this proposal. The final part relates the results of the preceding sections to the promise of an ecumenical ecclesiology emerging from the diverse phenomenon of global Pentecostalism. The Pentecostal movement is in many regards a manifestation of a broader ecumenical crisis that includes the language, structures, organisation, comprehensiveness, and reception of existing ecumenical conversations.

AbstractThis article draws on decolonial resources to interrogate the meaning and possibility of unity and reconciliation from a Christian perspective in a postcolonial world. Highlighting the need to remap modern ecumenism, the article draws on Pope Francis' dreams of a new relationship of the church with the peoples of the Amazon to explore the meaning of Christian unity and reconciliation discourse vis‐à‐vis socio‐economic, racial, cultural, and epistemic divides.

Pursuing unity within the diverse landscape of Christian doctrines, beliefs, and practices is a perpetual challenge that has marked the history of Christianity. This paper delves into the intricate dynamics of fostering unity amidst theological diversity, doctrinal traditions, and varied expressions of faith within the Christian community. By analyzing the theological underpinnings of unity in Christianity, including core doctrines like the divinity of Christ and the authority of Scripture, the paper underscores the foundational principles that bind believers together. Despite these shared tenets, divergent interpretations, emphases, and nuances have given rise to doctrinal variations across Christian denominations. Moreover, the paper delves into the historical evolution of doctrinal discrepancies in Christianity, examining the origins of significant schisms, theological disputes, and doctrinal contentions that have influenced the multifaceted tapestry of Christian beliefs and practices. These historical fractures continue to shape interdenominational relations and interactions among Christians. Practical strategies for promoting unity amid doctrinal diversity are also explored, emphasizing the significance of ecumenical dialogues, interfaith collaborations, and initiatives to foster reconciliation and mutual comprehension. Recognizing and honouring the diverse spectrum of beliefs and practices while seeking common ground is pivotal in nurturing unity within the Christian community. In conclusion, the paper underscores the importance of balancing unity and diversity in Christian traditions, celebrating the richness and complexity that diversity engenders while upholding the shared faith that unites believers across doctrinal boundaries. Through respectful dialogue, humility, and an embrace of the diverse facets of the body of Christ, Christians can endeavour towards a more profound unity that transcends doctrinal discrepancies, fostering a spirit of love and fellowship within the Church. Keywords: Divergent, Christian Doctrines, Beliefs, Practices, Unity, Coherence, Christian, Christian Faith, Implications

The effort to institute ecumenism in Nigeria has met with persistent failure. Although the Christian Association of Nigeria (CAN) was formed to promote unity among the various Christian denominations in the country, it has not been able to achieve its goal. Through the millennia, Mark 9:38-40 has been used to support official and unofficial ecumenism and religious dialogue activities. This study aims to investigate Jesus’ synoptic utterances, combining redaction-critical and socio-historical analysis to re-present the interpretations of such New Testament echoes of what Jesus expects of the Church of our day. The exegesis of the text is founded on two major assumptions: first, pluralistic expressions were remnants of Christianity before 70 AD. Second, such diverse representations must be understood in their biblical canonical context, as well as in relation to later early Church efforts to streamline theology and ecclesial institutions. If successful, these must also point the way forward in the quest for Christian unity and peaceful coexistence, but we may need to reinterpret the purposes of ecumenism and dialogue.

“The attainment of union is the concern of the whole Church, faithful and shepherds alike. This concern extends to everyone, according to his talent, whether it be exercised in his daily Christian life or in his theological and historical research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it helps toward that full and perfect unity which God in His kindness wills.” This statement from the Second Vatican Council’s Decree on Ecumenism, presents journey towards unity of all Christian as imperative for all Christians irrespective of nationality and status. This makes ecumenical movement most relevant in a pluralistic society like Nigeria with diverse cultures and tradition, different ethnic and religious sentiments. The objective of the work is to present different stages of ecumenical movement in Nigeria as well as the extent of participation and contributions of various Christian denominations at each stage of its development. This work also aims at considering those attitudes of many Christians in Nigeria that pose as challenge or stumbling block to the realization of unity among Christians. Some of which are ignorance of the teaching and practical principles of ecumenism, Christian fundamentalism and fanaticism, personal-interest, religious and ethnic sentiments which ordinarily had already created a division and mutual suspicion among Nigerian people. Bearing in mind that Christians are “salt of the earth and light of the world,” the actualization of unity among Christians in Nigeria will serve as catalyst to full realization of peace, justice and unity in Nigeria. Hence, this work propose spiritual ecumenism and Christian cooperation as practical steps to the attainment of Christian unity in Nigeria.

AbstractOrthodox missiology became interested in the issue of Christian unity in the 1960s, as Orthodoxy came to be involved more actively in the ecumenical movement, with the support of a new generation of theologians (such as Anastasios Yannoulatos, Nikos Nissiotis, Alexander Schmemann, and Ion Bria) who shared the deep concern of envisaging the universal dimension of evangelism. Drawing from new missionary tendencies (the missio Dei) and against the background of the Orthodox tradition – especially the Johannine literature, the eucharist, and trinitarian theology – the Orthodox stressed that the proclamation of the gospel concerns equally the non‐Christians, as a call to communion with God, and the non‐Orthodox, as a call to the consolidation of this communion primarily among Christians. In this case, the mission becomes a living witness of the church to the world, with the purpose to bring the world into unity with God. Thanks to this perception, “unity as mission” has entered into the very centre of ecclesial action. These ideas can also be found in official Orthodox statements, from the 1990s to the Holy and Great Council of 2016, which largely embraced these new demands, although they also point out the limits of this “common Christian witness” and the danger of proselytism. In any case, common Christian witness seems to belong to the future of the ecumenical and global missionary movement.

The Second Vatican Council ushered in a new age of ecumenism in the Christian Church. Ecumenism was a central focus both in several documents and in the practical experience of the Council. Half a century has passed since the conclusion of the Council and full, visible unity seems to be as remote as it was fifty years ago. Walter Kasper asserts that an ecumenism of life is necessary for the restoration of full unity in the Christian Church. This article argues that this ecumenism of life can be achieved in a threefold manner: fully implementing the teachings of Unitatis redintegratio, embodying the wisdom of the World Council of Church’s Lund Principle, and utilizing Karl Rahner and Heinrich Fries' arguments for doctrinal agreement.

Care for Christian unity is part of the nature of the Church. Many years after the ecumenical movement began, signs of disappointment are appearing. The doctrinal dialogues and official meetings are still taking place, but spiritual and pastoral ecumenism is increasingly needed. It manifests itself not only in joint prayers but also in an actual exchange of spiritual gifts, pastoral inspirations and cooperation in many areas of the church and social life. New aspects of such ecumenism have appeared. They take the form of various spiritual trends going beyond the boundaries of churches and communities (prayers, music, spiritual gifts) as well as a search for sources and guidelines for spiritual life that other traditions can offer. In particular, the new shape of ecumenism may be seen in Evangelical and Pentecostal communities. Therefore, the broadly understood Catholic charismatic renewal has a special place in the work for Christian unity. People must walk together, accompany one another, be hospitable and work for the benefit of others. Only then can the Holy Spirit lead the followers of Christ to unity.

The current study seeks to examine the contribution of the apostle Paul to the search for the unity of all Christians. The study aims at addressing the following set of questions: what is Paul’s vision for Christian unity? What is his precise contribution to the unity of the early Christian community? In which ways is Paul’s vision of, and his contribution to Christian unity still relevant, and even necessary for the contemporary quest for the full visible unity of the church? The main thesis that lurks in the background of this study is that Paul’s vision of Christian unity is deeply Christocentric and that even if the Pauline Churches experienced unity in their diversity, such unity was a dynamic process leading up to full communion. The study proceeds in four moments: 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.