Ecumenical Practice Research Articles

José Míguez Bonino and the Third-World Challenge to the Ecumenical Movement

precis: 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.

Ecumenism in St Andrews: A fact and a mandate

In a three-way conversation, ministers from Baptist, Presbyterian, and Episcopal churches in St Andrews, Fife reflect on their experience of ecumenical theology and local church practice. As they wrestle with the reality of the Church’s disunity, they seek to draw out some specific biblical, theological, and practical resources which have been especially helpful in their own ecumenical practice as local church ministers. What clearly emerges as a central feature is the gift which denominational differences and diversities can bring out of ecumenical efforts. Encountering sisters and brothers in other ecclesial communities can play a crucial role in enriching our own ecclesial identities, but, as these authors emphasise, it requires pushing against the consumerist competition which can easily creep up on us in a shrinking church ‘market’. Remaining open to the gift of another – in this case, another Christian communal expression – is at the heart of anything that can be called genuine ecumenism.

The Importance and Practice of Ecumenism in Orthodox Theological Education

This article underlines the need for theological education to be ecumenical if it is to be genuine theological education, an injunction that applies to Orthodox churches as much as the Roman Catholic and Protestant churches. The article highlights the 1920 encyclical of the Ecumenical Patriarchate that encouraged “relationships between the theological schools and the professors of theology” but states that an exchange of professors and students is not enough, since studying theology under a confessional prism is often reducing and impoverishing. Drawing on experiences such as the Higher Institute of Ecumenical Studies in Paris and the Institute for Higher Studies in Orthodox Theology in Chambésy, Switzerland, the article asserts that it is desirable to undertake theology together, in an ecumenical way.

Integration of Ecumenical Care Practices in Providing Holistic Care for Patient

Ecumenical care practices is a sacred practice connected to chaplain practices that the nurse must provide to every patient. It is well defined that spiritual care practices are a component of holistic care, which is an integral part of the nursing profession, the ideal practice in giving care to the patient and considered the most crucial subset, which can easily be executed by nurses. The main objectives of this study is to determine how no significant relationship between the demographic profile and nurses ecumenical care practices and to assess the ecumenical practices of nurses in the provision of holistic care. The researchers used descriptive-correlational design. An online survey was done due to the limited interactions brought about by the pandemic. The researchers limited the study in the province of Isabela wherein they chose all the nurses in three (3) chosen hospitals, a private sectarian, non-private sectarian and government hospital. The researcher used Frequencies and Percentage, Weighted Mean, Mean Score, Chi Square Test and Anova Test as Statistical Treatment. Annova Test shows Significance F - value was less than 0.05. The null hypothesis is rejected. There is significant difference between the ecumenical care practices of nurses when they are grouped according to their profile variables. Chi Square shows significance C values for all the profile are greater than 0.05. The null hypothesis is accepted. There is no significant relationship between the level of integration of nurses of the ecumenical care and their profile sex, age, educational attainment, school graduated from, religion, patients each shift and time of shift. Ecumenical practices plays a vital role in every patient, in both sick and well so, it is important to respect the patient’s religion and integrate the practices in appropriate time and place. The researchers recommend that the nurses must be transcultural in addressing their patient to prevent bias and provide a good relationship with the patient for them to be comfortable and verbalize feelings to the nurse. Keywords: ecumenical care; holistic care; nursing practice

The Reception of Receptive Ecumenism

Abstract Receptive Ecumenism (re) has been presented as a distinctive ecumenical approach for nearly fifteen years, and it is eight years since Paul Avis asked the critical question, ‘Are we Receiving Receptive Ecumenism?’ The main part of this essay addresses that question by surveying the different ways in which re has been received in the academy, in ecumenical bodies, and in the life of the churches. A shorter section then outlines a proposal for viewing re in a wider ecclesiological context, rather than simply as an ecumenical practice. The essay primarily focuses on resources developed since 2012 in order to assess the breadth and depth of contemporary reception of re, and potential future developments.

Shared Traditions for Living in the Sundarbans

Communities of landless Hindus and Muslims in the Sundarbans, a mangrove-forested river delta sprawling across the Bangladesh–India border, have common class-based grievances and concerns for the imperiled ecosystem that transcend their religious differences. Their shared beliefs and practices include veneration of the same Muslim saint, Bonbibi (the Lady of the Forest), who is regarded as a protector of the forest and the landless poor who depend on it to eke out a livelihood. Their ecumenical practices reflect religious ideals shaped by the complex, delicate ecosystem that sustains them. This tradition is not a muddled synthesis of Islam and Hinduism; it is rooted in the history of settlement in the region.

Raakpunte in die ontwikkeling van ekumene in die wêreld met ekumeniese ontwikkelinge in die gereformeerde kerke in Suid-Afrika (1990–2020)

Points of communality in the development of ecumenism worldwide with reformed churches in South Africa (1990–2020)This historic-critical study analyses the development of ecumenism from 1990 to 2020 within the traditional Afrikaans speaking reformed churches in South Africa. The study attempts to determine whether the so-called change or shift in ecumenism within reformed churches and ecumenical bodies worldwide, influenced the theology and practice of ecumenism in Afrikaans-speaking churches in South Africa (1990 to 2020). Afrikaans-speaking reformed churches not only face political and social challenges in South Africa, but also face other major challenges brought about by a postmodern society and theological developments from 1990 to 2020. The development of ecumenism in reformed churches in the world, as described by Plaatjies-Van Huffel (2011:1–11) consists of a shift from conciliar ecumenism to transformative receptive ecumenism. In the past 30 years conciliar ecumenism took its stance in absolute certainties derived from a specific viewpoint on Scripture. Conciliar ecumenism partially failed because some reformed churches excluded other reformed churches from church unity, based on a particular interpretation of Scripture. These exclusions were claimed to be based upon the “authority” derived from Scripture. This ecumenical practice did not lead to significant church unity. The transformative receptive ecumenism, on the other hand, tends to reach out to the marginalised people of God, and not only try to transform the unrighteousness in the lives of people, but also tends to learn from and accommodate the needy in the understanding of ecumenism. If the developments in worldwide ecumenism influenced ecumenical thought among reformed Afrikaans-speaking churches, the question arises: to what extent was transformative receptive ecumenism able to contribute to a better understanding of ecumenism and church unity – especially in the development of an African transformative receptive ecumenism. Also, if a shift in ecumenical practise took place, does that mean that the conciliar ecumenism of the past was of minimal importance? Is a new understanding of ecumenism (as in transformative receptive ecumenism) the alpha and omega of ecumenism in theory and practice? Shouldn’t transformative receptive ecumenism be further discussed by all churches in South Africa and the world to bring forth an ecumenical model that suits the South African situation as part of worldwide ecumenism?This chapter attempts to understand recent developments and issues within the reformed ecumenical societies and agencies in the world, after which the Afrikaans-speaking historic-reformed churches will be viewed in terms of the understanding of their calling to ecumenism. The developments and issues in the reformed world will be compared with the latest developments and issues within the Afrikaans-speaking reformed churches. A conclusion based on a comparison between ecumenism in the world and in South Africa will be drawn before some remarks on the future of ecumenical understanding concludes this study.

Raakpunte in die ontwikkeling van ekumene in die wêreld met ekumeniese ontwikkelinge in die gereformeerde kerke in Suid-Afrika (1990–2020)

Points of communality in the development of ecumenism worldwide with reformed churches in South Africa (1990–2020)This historic-critical study analyses the development of ecumenism from 1990 to 2020 within the traditional Afrikaans speaking reformed churches in South Africa. The study attempts to determine whether the so-called change or shift in ecumenism within reformed churches and ecumenical bodies worldwide, influenced the theology and practice of ecumenism in Afrikaans-speaking churches in South Africa (1990 to 2020). Afrikaans-speaking reformed churches not only face political and social challenges in South Africa, but also face other major challenges brought about by a postmodern society and theological developments from 1990 to 2020. The development of ecumenism in reformed churches in the world, as described by Plaatjies-Van Huffel (2011:1–11) consists of a shift from conciliar ecumenism to transformative receptive ecumenism. In the past 30 years conciliar ecumenism took its stance in absolute certainties derived from a specific viewpoint on Scripture. Conciliar ecumenism partially failed because some reformed churches excluded other reformed churches from church unity, based on a particular interpretation of Scripture. These exclusions were claimed to be based upon the “authority” derived from Scripture. This ecumenical practice did not lead to significant church unity. The transformative receptive ecumenism, on the other hand, tends to reach out to the marginalised people of God, and not only try to transform the unrighteousness in the lives of people, but also tends to learn from and accommodate the needy in the understanding of ecumenism. If the developments in worldwide ecumenism influenced ecumenical thought among reformed Afrikaans-speaking churches, the question arises: to what extent was transformative receptive ecumenism able to contribute to a better understanding of ecumenism and church unity – especially in the development of an African transformative receptive ecumenism. Also, if a shift in ecumenical practise took place, does that mean that the conciliar ecumenism of the past was of minimal importance? Is a new understanding of ecumenism (as in transformative receptive ecumenism) the alpha and omega of ecumenism in theory and practice? Shouldn’t transformative receptive ecumenism be further discussed by all churches in South Africa and the world to bring forth an ecumenical model that suits the South African situation as part of worldwide ecumenism?This chapter attempts to understand recent developments and issues within the reformed ecumenical societies and agencies in the world, after which the Afrikaans-speaking historic-reformed churches will be viewed in terms of the understanding of their calling to ecumenism. The developments and issues in the reformed world will be compared with the latest developments and issues within the Afrikaans-speaking reformed churches. A conclusion based on a comparison between ecumenism in the world and in South Africa will be drawn before some remarks on the future of ecumenical understanding concludes this study.

The model of Mary between Islam and Catholicism: The figurativization of normative principles in the intercultural exchange

Abstract In the Catholic tradition, saintly characters work as figurativizations or narrative representations of underlying values and normative principles and therefore represent strategic communication media to disseminate particular models of behavior among the faithful. This paper tests the efficacy of the representation of saintly figures in the case of the interreligious dialogue by focusing on the case study of the construction and communication of the figure of the Virgin Mary in the encounter between Catholics and Muslims. What emerges from an analysis of scholarly and institutional texts, as well as from some reflections on ecumenical practices in Marian shrines, is that the representation of Mary as the figurativization of abstract values and norms mostly concerns a cultivated elite and that the dialogue on the respective representations of Mary is quite limited and concerns especially Mary as the model of the perfect pious and devout person.

Shifting Grounds: Can Spiritual Ecumenism Satisfy the Legitimate Quest of Millennials?

The spiritual restlessness of millennials rests on a legitimate search that is hardly satisfied by the structure that we find in traditional religions. Yet, the preponderance of ecumenical initiatives in contemporary society means that there are forms of spiritual ecumenical practices that might serve as a solution. Beyond serving the central interest of ecumenism, namely Christian unity, these forms of ecumenical spiritualities may provide spaces for the millennial encounter with the divine in a way that holds their constant spiritual “negotiation” in balance with the need for some form of “habitation” that institutional religion provides. This article investigates how spiritual ecumenism is best suited for responding to the quest of millennials, and it equally provides concrete examples to justify such a claim.

The World Council of Churches and churches in China: partnerships and diaconia

ABSTRACTBetween 1956 and 1991, Chinese church leaders, and Protestant churches active from the formation of the World Council of Churches, experienced a dramatic break in their relations with the international ecumenical movement. This paper will focus on the ecumenical relations between the WCC and the churches in China after 1978, when reforms and the opening up of the country under Deng Xiaoping provided new opportunities for the renewal of ties. The China Christian Council resumed its official ties with WCC in 1991 but between 1978 and 1991, new expressions and new modes of ecumenical relations had already emerged. Central to these ties were the upholding of the Three-Self Principles and the practice of the ‘ecumenical sharing of resources’ influenced by the outcome of the WCC’s El Escorial meeting (1987). These ‘post-colonial’ partnerships contributed substantially to making Christianity better appreciated in China and were important channels for the practice of ecumenism in a rapidly transforming China.

The Theological Potentials of Local Ecumenical Efforts in Ordinary and Everyday Life: An Ethnographic Study of South Indian Context

The concept and practice of ecumenism has played a crucial role in the theological construction of ecclesiology for the last few decades. In spite of the various steps taken for promoting local ecumenism in different parts of the world, the continuing challenge for ecclesiology (and also for theology in general) is to place grassroots efforts for ecumenism in the centre of theological discussions. While local ecumenism is defined and practiced in a number of ways, this essay discusses the ordinary and everyday efforts for church unity among Christians in South India, and the theological potentials of such efforts. A study of local ecumenism can contribute to the discussions in ecclesiology and ethnography, and such discussions in turn can help further to encourage local ecumenism by bringing to the centre the everyday experiences of Christians that have not often been focused or highlighted in mainline academic ecclesiology or theology.

Editorial – the theory and practice of ecumenism: Christian global governance and the search for world order, 1900–80

Editorial – the theory and practice of ecumenism: Christian global governance and the search for world order, 1900–80

Counter-Critical Theory: An Intervention in Contemporary Critical Thought and Practice

Abstract Walter Benjamin and Bertolt Brecht's short-lived project for a critical theory journal, Krise und Kritik, foundered in 1931 on the shoals of positivism. Since then, a series of anti-foundational challenges to traditional critical theory has fragmented the landscape of critical theory and, especially, critical praxis, leaving us disarmed today, in these unprecedented times. This essay offers a way forward by means of what it calls “counter-critical theory”: a critical method that indexes the original impulse of critical theory, but liberates it from its foundation in order to allow for a more open-ended and permanent re-examination of how power circulates and recirculates throughout society. Counter-critical theory is a pure theory of illusions and calls for a strategic, ecumenical practice of political disobedience, accompanied by an unrelenting and resolute deployment of interpretation and resignification.

A Muslim Woman Visits Catholic Kindergarten: Ecumenical Practices and Lessons to be Learned

A Muslim Woman Visits Catholic Kindergarten: Ecumenical Practices and Lessons to be Learned

Tactical Ecumenism

The article examines the relationship between ecumenical dialogues and embodied ecumenical practices. By utilizing Michel de Certeau’s theory of strategy and tactics, the authors construct a hermeneutic that aims at forming ecumenists and clarifying the object of their discourse. Specifically, unauthorized practices of collaboration between denominations (i.e., ecumenical tactics) are seen as a formative source for ecumenical dialogue (i.e., strategic ecumenism).

Terminally Haunted: Aviation Ghosts, Hybrid Buddhist Practices, and Disaster Aversion Strategies Amongst Airport Workers in Myanmar and Thailand

Much of what is written about airports is from the perspective of a visionary architect, or from the experience of the cosmopolitan traveller. Airport workers, aside from their intimate knowledge of the airport space, know something about terminals that their designers and itinerant occupants do not: how they are haunted. In Yangon, Myanmar and Bangkok, Thailand, airport workers exchange occupational ghost lore regarding sightings, motives and histories of spirits within aviation. They also make use of hybrid Buddhist practices to ward off danger from airport spaces, and to make their own future travels safe and propitious. In addition to challenging the notion of the airport as the ‘non-place’, this paper demonstrates that ecumenical practices and hauntings crucially frame techno-modernity, uniting local and transregional culture with the global semantic legibility of the logistic superstructure of passenger aviation.

Juridical Ecumenism

The ecumenical movement seeks to achieve Christian unity through greater visible communion between the separated (or divided) institutional Churches of Christianity worldwide. The practice of ecumenism and ecumenical theology have developed principally at the doctrinal and theological levels. The juridical instruments of Churches have not thus far played a central role in ecumenical discourse – they are occasionally seen as the ‘missing link’ in ecumenism. This article examines for the first time, in a wide comparative compass, the treatment of ecumenism in the juridical instruments of separated Christian traditions and their institutional Churches worldwide. It proposes that these instruments should have a more prominent place in ecumenical practice and theology in so far as they tell us much about the scope of both the commitment of Churches to and their participation in the ecumenical enterprise. Juridical instruments define what ecclesial communion is possible and what is not, either enabling or restricting the development of greater visible communion between separated Churches in the quest for Christian unity. As such, this ‘juridical ecumenism’ offers both a theoretical and a practical framework for the global transformation of ecumenism to complement but not replace the current dominance of the doctrinal and theological focus in contemporary ecumenical method and practice.

Práticas ecumênicas de mulheres metodistas na Revista Voz Missionária

Este artigo, resultado de pesquisa documental, apresenta uma narrativa sobre as práticas ecumênicas de mulheres do metodismo brasileiro e discorre sobre as formas discursivas por elas adotadas para o alcance de um público mais amplo. Tais práticas ganharam ímpeto quando as missionárias norte-americanas passaram a organizar seus colégios no Brasil. Para organizar as escolas, professoras, diretoras e monitoras tiveram que estabelecer diálogos e acordos políticos com presbiterianos, batistas, luteranos, e inclusive com católicos apostólicos romanos, conversando e convencendo políticos de várias igrejas. Cantaram, oraram e pregaram juntas. As mulheres metodistas fizeram isso nas escolas e também nas instituições filantrópicas. Nas décadas de 1960 e 1970, as práticas ecumênicas dessas mulheres ganharam as páginas da revista Voz Missionária, documento-base dos recortes utilizados para a presente análise.

The Practice of Ecumenism in a Rural Australian Diocese

The Practice of Ecumenism in a Rural Australian Diocese