Spiritual Ecumenism Research Articles

Modernidade e ascese: Nietzsche e Weber leitores da Reforma

In various parts of his work, Friedrich Nietzsche directly attacks the German Lutheran tradition, arguing against its anti-modern and anti-Renaissance «ascetic ideals», which it carried into the heart of modernity, ultimately leading to its decline. Following Nietzsche, Max Weber, in analyzing the processes of modernity’s secularization, highlights the connection between Protestant asceticism, rooted in justification by faith and the concept of Beruf, the birth of Western capitalist individualism, and the bureaucratic mechanics of modern states. Placing these authors’ approaches within the broader debate on secularization and political theology in modernity, this essay aims to focus on the importance of “techniques of life” and asceticism as instruments for transforming behaviors. It also examines the role that this transformation plays in understanding post-Lutheran modernity, and finally, the theological-political stakes of the current confrontation between the spiritual ecumenism of Christian churches and the governmental nihilism of the globalized «iron cage».

“An Exchange of Gifts”: Benedict XVI’s Eucharistic Ecclesiology as an Approach to Ecumenism

Christian unity, or the “ecumenical movement,” is one of Joseph Ratzinger’s (turn Benedict XVI) most apparent apostolates during his Pontificate. His thought on the matter is a development of the theologies developed in the Second Vatican Council’s Lumen Gentium and John Paul II’s Ut Unum Sint, borrowing the words “exchange of gifts,” which affirms elements of sanctification present in churches “separated” from Rome. This work will expand on how Benedict XVI’s teachings about the Eucharist as the Sacrament of Unity gained merit in the Church’s ecumenical movement. This theology can be described as a “Eucharistic Ecclesiology,” and it has earlier codification made formal through the thought of Henri de Lubac. It will be done firstly through an exposition of de Lubac’s commentary in Mystici Corporis, which confirms the origins of Eucharistic Ecclesiology through Patristic and Pauline theology. Next is a look at Pope Benedict XVI’s interjection of this theology into his ecumenical thought with a particular emphasis on the essentialities of the ontological reality of the Church, the shared Christian traditions, and “spiritual ecumenism.” In the final discussions, we shall include a quick run through his Pontificate’s ecumenical initiatives where the teachings about Eucharistic Ecclesiology are dispersed in various circumstances.

Love and ‘Spiritual Ecumenism’: A foundational Backdrop for Underhill’s The Spiritual Life

One foundational backdrop for Evelyn Underhill’s BBC radio talks, 'The Spiritual Life' (1937), is her posture of ‘spiritual ecumenism’ (prayer for Church unity). In 1936, Underhill had published 'Worship' and participated in various worship practices, plus prayer groups for Church unity. During these years, loving rather than critiquing Christians different to herself had become an area of growth for Underhill (outlined in her spiritual journals). Bérulle’s three types of generous love - adoration, communion and co-operation - provided Underhill’s macro structure for 'The Spiritual Life.' Through the lens of ‘spiritual ecumenism’, Underhill emphasised the centrality of love in ‘the spiritual life’ – love of God and neighbour – particularly fellow Christians. Underhill encourages us to pray for Church unity and engage in spiritual understanding rather than judgment, competition and ‘mud-slinging’. In the context of growing secularism, individualism, and Church disunity, ‘spiritual ecumenism’ has the potential to enhance the Church’s missional impact.

Gabriel Marcel’s Existential Phenomenological Method as basis for Ecumenical Dialogue

Dialogue has been part of the movement of the Church in understanding its faith in the context of the present situation where she is now living, and that is the world. She is now in a world where everyone has found through their expression of faith in different religions, which resembles a similarity in values and faith. So the Church formulated elements wherein they can share their differences and similarities to adhere to the prayer of Jesus to the Father that “all may be in one”; yet we face the fact that this is no longer important because of the theological components that are present. In an attempt to revitalize this ecumenism, the research incorporates the existential philosophical method of Gabriel Marcel, the primary and secondary reflection. The researcher plans to achieve this by first exposing Gabriel Marcels Existential Phenomenological Method. Second, exposing some themes of the Church in doing Ecumenical Dialogue, and lastly to emerge the two to form a new perspective in Ecumenical Dialogue. In spiritual ecumenism, dialogues of love, truth, and life are all possible if only we open our minds to what is essential (primary reflection) in these elements and make them our individual values (secondary reflection).

Saint John Henry Newman and ecumenism: an Anglican perspective

This article considers the ecumenical significance of Saint John Henry Newman’s theology for Anglicanism. It notes Newman’s reservations about Anglicanism after 1845 and Anglican suspicion of Newman’s work until recently. It argues that in three areas – his understanding of Catholicity, authority and the laity – Anglicans still need to learn from Newman. This is anchored in his organic view of faith, and in the associated notions of dynamic Catholicity and spiritual ecumenism. The article concludes that the canonization, for Anglicans, is justified by Newman’s status as a modern doctor of the Church.

Evelyn Underhill: an Anglican “Spiritual Ecumenist”

Evelyn Underhill (1875–1925) was an Anglican “Spiritual Ecumenist” who viewed prayer as central to Church unity. As Secretary of the Spiritual Entente, a prayer movement in the early 1920s, Underhill wrote a leaflet outlining its four aims. First, the Entente was to include members of any nationality, class, or form of Christian faith, yet loyal to their own Church affiliation. Second, the objective was to hasten the coming of God’s Kingdom by promoting spiritual unity between Christians. Third, prayer and work were central to achieving this goal. Fourth, “spiritual understanding” rather than critique was key to unity. Underhill’s four convictions were “lived” throughout her life and repeatedly emphasized in her retreat talks and letters. Underhill’s “Spiritual Ecumenism” is part of her spiritual legacy. She provided spiritual understanding and generous hospitality to Christians from all parts of the Church while also staying true to her Anglican identity.

Pastorační služba biskupa jednotě Božího lidu: Perspektivy aplikace nového ekumenického direktáře pro biskupy

Ecumenical dialogue and pastoral ministry is a pressing summons for every Bishop to a specific apostolic duty in the new context of impacting the transformation of life, communal and personal, caused by the pandemic. The search for Christian unity has continued, and has made progress. One of the fruits of this is the new document of the Pontifical Council for Promoting Christian Unity: The Bishop and Christian Unity. An Ecumenical Vademecum. The Bishop’s responsibility for promoting Christian unity is not to be looked for as the fruit of our own efforts; it is first and foremost a gift of the Holy Trinity to the Church. This does not excuse, however, bishops from making every effort, beginning with prayer itself, to hasten the journey towards full unity. The first essential task is for bishops to keep ecumenical responsibility alive in four fields: spiritual ecumenism, dialogue of charity, dialogue of truth and dialogue of life. The study reflects the fundamental areas of the ecumenical work of bishops in the light of the newly issued document of the Pontifical Council for Promoting Christian Unity.

Practexological dimension of ecumenism and its main dialogue form

The article analyzes the elements of theoretical and methodological knowledge on the successful functioning of the ecumenical paradigm and attempts to actualize them in the context of interfaith dialogue, which would be marked by concretized productivity. A short historical digression was also made in order to consider the influence of educational philosophical and ideological tendencies on the formation of the modern ecumenical paradigm.Examples of key elements that contribute to the effectiveness of the main dialogical forms of ecumenism are given. The explication of the concept of such a component of the ecumenical concept as "spiritual ecumenism" provides an opportunity to outline its significance as an integral element in the integrity of Catholic ecumenism and proves the practical benefits of this component for the ecumenical movement. It was found that the Second Vatican Council made adjustments to the Catholic understanding of ecclesiology, and the focus of the Catholic Church's teaching government on "Eucharistic ecclesiology." Also in the article, based on official documents of the Catholic Church, the attitude of modern Catholicism to the issue of restoring Eucharistic communion with the participants in the ecumenical dialogue is revealed. The main purpose of the article is to analyze the historical and cultural impact on the formation of the praxeological element of the ecumenical paradigm, the correlation of controversial views on the functionality and effectiveness of key forms of ecumenical dialogue. In the course of the research, such research tasks were achieved as the analysis of the historical formation of the main aspects of the ecumenical movement; a comparative analysis of the polar views of researchers and theologians on the ecumenical concept in general; a comparative analysis of the main vectors of ecumenism development under the influence of socio-cultural transformations; the common religious elements of Christian denominations, which are key in the process of constructing the main dialogical forms, were highlighted.

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.

Asymmetry and mutuality: Feminist approaches to receptive ecumenism

Receptive ecumenism is a new current in contemporary ecumenism. By focusing on unilateral learning and by dissociating itself from presuppositions of mutuality, receptive ecumenism inspires rethinking and provokes new thought in the field of ecumenical theology. This article pays special attention to the non-expectation of mutuality in receptive ecumenism and analyses its consequences with regard to asymmetrical relations. The analysis is carried out in consideration of other currents of contemporary ecumenism where mutuality is associated with the struggle for justice and equality. Guided by feminist philosophical and theological insights on negative and positive understandings of asymmetry, the article discusses the nature of receptive ecumenism in view of a wider ecumenical terrain. It explores the underlying understanding of asymmetry in receptive ecumenism. It moreover inquires into the receptive ecumenical approach to mutuality with a view to the roots of this new ecumenical current in spiritual ecumenism and interfaith engagement. Attending to the factors of agency, diversity, and listening, the article identifies challenges to the viability of receptive ecumenism. Simultaneously, it expounds the role of receptive ecumenism in revitalizing ecumenical theological reflection.

L’oecuménisme spirituel dans le témoignage de la vie et de l’enseignement de saint Jean-Paul II

During his many journeys and speeches in his teaching, John Paul II proved that spiritual ecumenism is a sine qua non for all ecumenical activity. He is the „soul” of all ecumenism. Spiritual ecumenism, thanks to conversion of the heart, holiness of life, individual and community prayer for unity, becomes a clear criterion for the existence of a ­genuinely Christian ecumenical attitude.

Chrzest − wolność − miłość. Ekumenizm duchowy X i XI Zjazdu Gnieźnieńskiego

Zjazdy Gnieźnieńskie, które są ważnym miejscem spotkań chrześcijan z Europy Środkowo-Wschodniej, posiadają wymiar ekumeniczny. Ekumenizm duchowy 10. i 11. Zjazdu Gnieźnieńskiego ukazał wyznawcom Chrystusa pedagogię ich wspólnej drogi, która rozpoczęta nowością chrztu przez wdzięczność i pokutę prowadzi do odpowiedzialnego zagospodarowania darowanej wolności. Kościoły mogły poszczycić się licznymi świadkami wiary i wolności, która jest miłością. Nabożeństwa słowa Bożego, które umożliwiały równorzędną partycypację przedstawicieli różnych Kościołów, centralne miejsce słowa Bożego, zwłaszcza w przekładzie Biblii Ekumenicznej, stały się czytelnym znakiem już istniejącej, choć niedoskonałej, jedności chrześcijan. Były także nośnikiem głównych treści Zjazdów, które miały ukazać wyzwalającą i inspirującą moc chrześcijaństwa.

André Scrima and the Power of Spiritual Ecumenism

The Ecumenical ReviewVolume 68, Issue 2-3 p. 272-281 Original Article André Scrima and the Power of Spiritual Ecumenism Nicu Dumitrașcu, Nicu DumitrașcuSearch for more papers by this author Nicu Dumitrașcu, Nicu DumitrașcuSearch for more papers by this author First published: 23 November 2016 https://doi.org/10.1111/erev.12225Citations: 1Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Citing Literature Volume68, Issue2-3November 2016Pages 272-281 RelatedInformation

Unity to the Greater Glory of God. Promising Paradigms in Current Ecumenism

Abstract Rather than lamenting a crisis of the Ecumenical movement the author suggests that the reader look at promising paradigms that become apparent within the present changes and challenges of World Christianity. He identifies six promising trends, as Christians of different traditions recognize partners in common witness beyond their own church traditions (1), evangelical and Pentecostal churches rise in significance (2), ecumenism becomes increasingly shaped by biographical experience and personal encounter (3), a spiritual ecumenism for the witness in the world emerges (4), the reality of martyrdom deepens the sense of Christian unity (5) and the search for the truth of the Gospel is not given up (6). In their overlapping and sometimes contradictory evidence these paradigms prove Ecumenism to be alive and, therefore, changing its face.

Development and Challenges of Ecumenical Movement in Nigeria

“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.

On the maturation of Receptive Ecumenism: The connection between Receptive Ecumenism and Spiritual Ecumenism

While Receptive Ecumenism has great potential, certain points of its methodology require further elucidation. Searching for clarity over these aspects calls for a particular focus on the connection between Receptive Ecumenism and Spiritual Ecumenism. There are significant links between Receptive and Spiritual Ecumenism, such as an emphasis on interior conversion. However, there are also tensions between them, most notably surrounding the concept of the ecumenical gift exchange. This article proposes that Receptive Ecumenism cannot be properly understood without reference to Spiritual Ecumenism, and that, in fact, Spiritual Ecumenism enriches, and may provide the necessary criteria for, Receptive Ecumenism.

The Formularies “Pro Unitate Christianorum” in the 2002 Missale Romanum

“[C]hange of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name ‘spiritual ecumenism’”1

THE CULTURE OF REMEMBRANCE: AN ECUMENICAL APPROACH

There are many ways to build the common Christian identity. The whole of ecumenical striving for the unity of divided Christianity encompasses an enormous space of various acts and relations. In fact, the famous typology of the kinds of ecumenism proposed by the Second Vatican Council seems to cover to the certain degree only an enormous space of the interconfessional relations towards unity. The Decree on Ecumenism has distinguished between spiritual ecumenism (oecumenismus spiritualis), doctrinal ecumenism (oecumenismus scientialis) and practical ecumenism (oecumenismus practicalis)1. The oncoming celebrations of the 50th Anniversary of signing of the Decree demand to consider new and alternative ways of doing ecumenism. In opinions of many, ecumenical movement needs to search various inspirations from the cultural and intellectual patterns of the present day. This is the task of the highest importance as Christianity and Christian Churches, above all in Europe, face a deep crisis. The clearest signs of this crisis are “the collapse of religious practices, a progressive deterioration of beliefs and a constant erosion and loss of the credibility of the institutions, a lack of the presence of the established religions in society. (...) a number of religious persons and theologians keep denouncing and lamenting underneath the evident religious crisis, a real crisis of God”2. Ecumenism must simultaneously be the response as well as the way of Christian Churches when facing various challenges of the contemporary world.

Mission Spirituality and Care for Creation: An introduction

Spiritual ecumenism is transformative: its road is long and the journey involves a permanent process of conversion, a change of mind and heart towards the fullness of life in Christ. As we listen and open ourselves to the demands of the Spirit of unity, we call upon spiritual ecumenism for the new energy we need in our faith journey. Spiritual ecumenism requires tolerance, patience, respect and also discernment and shared hope and love. Spiritual ecumenism, therefore, refers to a transformative spirituality and to a transformative experience of unity that affects persons and communities. When we apply it to mission, we envision a transformative experience as well. Key aspects of this adventure include, among others, Christian discipleship, discernment, commitment, witnessing, relationships and life-style. Communion is the main theological foundation of such a transformative experience as it draws life and consistency from the very life of the triune God. Capturing the blessing of this gift in the life of the church means being attentive to all realms of the human experience where we discover the gifts and fruits of the Holy Spirit. One of them is the space in which mission, spirituality and care for creation come together. The International Review of Mission (IRM) Vol. LXXVIX, No. 314, Spirit and Mission: Renewing the Earth, (April 1990) echoed the San Antonio World Mission Conference (1989) in preparation for the WCC Canberra Assembly (1991) Giver of Life--Sustain Your A number of articles, including the editorial by Christopher Duraisingh, (1) named relevant issues and directions in the last decade of the 20th century. One of the articles referred to them in these words: Our faithful response to the Triune God requires caring for creation in which we have been placed. Theological perspectives appropriate for our day see the wholeness of creation that God loves and humanity's interrelation to it. The church's missionary calling is to cooperate with God's action and intention for all the creation .... The ecumenical mission calling for our day is indeed care for the creation and its inhabitants. (2) Some years later, as we reach the end of the 21st century's first decade, the IRM welcomes again the concern, contributing to it with new insights and perspectives. This issue dedicates attention to the topic of creation at the heart of mission as a spiritual experience. Certain authors from a variety of cultures and Christian traditions have explored this rich space for growth in the Spirit and offer us their reflections, intuitions and experiences. How did they come together? The CWME Working Group on Mission and Spirituality met in Oinoi (Athens), Greece, from 22 to 27 March 2010 for the study of Transformative Spirituality, Holistic Mission and Care for It was the third meeting of the group in its journey for deepening relations between Mission and Spirituality. Previous meetings in Manila 2008 and Geneva 2009 had established the horizon, the framework and the main areas of concern as it tried to grasp the ways in which transformative spirituality of mission can serve the life of persons and communities in these times. (3) The encounter counted on the cooperation of the WCC Climate Change Programme. Most of the articles published in this IRM issue are based on the papers presented and reflections shared in this meeting. The main purpose of this Athens encounter was to explore and identify a vision that might articulate the connection between mission in the 21st century, transformative spirituality and care for creation. The exploration was approached from theological, social, ethical and spiritual perspectives. This ecumenical conversation allowed the group to state clearly that the way we place ourselves in creation, the way we see ourselves as creatures, affects the way we relate to God, to our fellow human beings and to the whole of Creation. …

The Week of Prayer for Christian Unity: Its History and Concerns for the Future

This article considers critically the role of the Week of Prayer for Christian Unity in the current wintry climate of ecumenism. Its history, theological basis, the relevance of spiritual ecumenism and the current praxis of the Week are examined in the context of present ecumenical issues.