Ecumenical movement

Rome and Constantinople were the main Christian centers of the first millennium. In spite of the many tensions only temporarily they broke the relations. In 1054 the clash was more serious (with reciprocal excommunications), although the schism became real only after the sack of Constantinople in 1204. The attempts of reunion in 1274 and 1439 (Council of Florence) did not have success, because the Easterners were compelled to dialogue by the historical dramatic situation of the Eastern Empire.

During the years in which France succumbed to nazi ideology and was occupied by German forces, Henri de Lubac, a French cardinal and one of the great contemporary thinkers the Catholic Church can boast of, played a decisive role in the French resistance to anti-Semitism. Active as a priest, de Lubac collaborated in the composition of ''official'' proclamations such as the famous 1941 ''Chaine Declaration" and also arranged conferences, wrote books, and participated in various resistance activities. One of de Lubac’s most intimate friends, Yves de Montcheuil α student companion among others, was shot to death in July 1944 by the Gestapo. De Lubac made clear his commitment to oppose what he termed Europe's "collective apostasy" under Nazism in α confidential letter to his religious superiors in April 1941. The commitment is amply demonstrated in a 260-page book of de Lubac's memoirs published in France, entitled Résistance Chrétienne et l'Antisémitisme: Souvenirs 1940-1944.

Zeventig jaar geleden, in augustus 1948, vond in Amsterdam de oprichtingsvergadering plaats van de Wereldraad van Kerken. Twee maanden later sprak Willem van de Pol in Nijmegen zijn inaugurale rede uit als hoogleraar Phaenomenologie van het protestantisme. Zijn leeropdracht was wereldwijd de eerste op het gebied van het protestantisme aan een katholieke universiteit. Beide gebeurtenissen zijn met elkaar verbonden: katholieken mochten van Rome niet aanwezig zijn bij de oprichting van de Wereldraad, maar door de Nijmeegse leeropdracht konden zij tonen toch niet afzijdig te blijven bij de oecumenische beweging.
Willem van de Pol (1897-1988) bepleitte een fenomenologische benadering van de diversiteit van het christendom: niet oordelend en niet normatief, maar door beschrijving, vergelijking en analyse streven naar begrip. Hij is daar zijn hele leven trouw aan gebleven.
Peter Nissen laat de actualiteit van die benadering zien. Hij bepleit onderzoek naar de diversiteit in het geleefde geloof van christenen uit verschillende tradities.

Monastyczne Wspólnoty Jerozolimskie to dwa katolickie instytuty życia konsekrowanego – sióstr i braci – założone we Francji w latach 70. XX w. przez Pierre’a-Marie Delfieux. W swoich założeniach są realizacją odnowy, jaka nastąpiła po Soborze Watykańskim II. Choć w świetle prawa kanonicznego siostry i bracia funkcjonują jako niezależne od siebie zgromadzenia, swój charyzmat – modlitwę w sercu miasta za miasto – realizują poprzez organizowanie przy każdym powierzonym sobie kościele zawsze obu klasztorów i wspólne sprawowanie liturgii. Sprawowana jest ona w ten sam sposób we wszystkich kościołach Wspólnot i, co najistotniejsze z ekumenicznego punktu widzenia, jest mocno inspirowana liturgią Wschodu. To „uwschodnienie” poprzez chęć poznania i przyswojenia licznych elementów innej niż zachodnia tradycji liturgicznej, stanowi oryginalne pole dla dialogu ekumenicznego, szczególnie katolicko-prawosławnego.

Philaret Drozdov, metropolitan of Moscow, was the most prominent hierarch of the XIX century in Russia. In spite of the later modified redactions of his "Conversations" (Razgovory) about the differences of Roman catholicism and orthodoxy, his thought about Roman Catholicism as part of the universal Church resisted to the attacks of the anti-ecumenical recent streams in Russian theology.

Εισήγηση στο ΔΙΕΘΝΕΣ ΕΠΙΣΤΗΜΟΝΙΚΟ ΣΥΝΕΔΡΙΟ ΤΗΣ ΕΛΛΗΝΙΚΉΣ ΒΙΒΙΛΙΚΗΣ ΕΤΑΙΡΊΑΣ με θέμα "Αναγνώσεις της Βίβλου στις διάφορες χριστιανικές παραδόσεις. Με αφορμή την επέτειο των 500 χρόνων απο την Μεταρρύθμιση του Λουθήρου", ΠΟΛΙΤΙΣΤΙΚΟ ΚΕΝΤΡΟ Ι. ΑΡΧΙΕΠΙΣΚΟΠΗΣ ΑΘΗΝΩΝ, ΠΑΡΑΣΚΕΥΗ 15 ΔΕΚΕΜΒΡΙΟΥ 2017.

Searching new tools for reaching communion relation between churches step by step involves churches taking every opportunity to enhance relations in the life of churches. The mathematical concept of transitivity has been applied to the ecumenism ideal. Transitivity suggests that if two elements are in a mutual relationship and if either of the two is also in a relationship with a third element, the second element shall also have a relationship with the third. The Bonn Agreement of 1931 provides a framework for ecumenical relationship between the Old Catholic and the Anglican Church, which already has ecumenical ties with Malankara Mar Thoma Syrian Church. The same framework could provide a tool to establish a relationship between the Old Catholic Church and the Mar Thoma Church.

From the beginning of the modern Pentecostal Movement, Classical Pentecostals have understood themselves as standing within a very long prophetic tradition. When they think of the gift of prophecy, they think first of the Old, and then of the New Testament prophets and they value the prophetic gifts outlined by Paul. They acknowledge the continuation of prophetic manifestations throughout the course of the Church’s history. Such manifestations have at times been subject to
diverse responses, especially by Christian leaders who have not always understood or appreciated these gifts. They also believe that the Holy Spirit, with his many charisms, has been poured out upon this modern movement at this point in history, in keeping with the promise of Joel 2:28-29 and Acts 2:16-21. They contend that this relatively recent outpouring of the Spirit has been instrumental in forming an eschatological “community of prophets” at this present time, which serves as a harbinger of the end of the age.

To see all of our books and editions of the journal, please visit www.aptspress.org

This dissertation focuses on the theme of ecumenism as it is embodied in the career of the American Protestant church leader, Douglas Horton. The chapters delineate stages in the development of Horton's ecumenical commitments. First, as a student at Hartford Theological Seminary, Horton partakes of the ecumenical ethos that permeates the seminary community in the aftermath of the 1910 Edinburgh Conference. Second, while serving as a Congregational pastor, Horton brings contemporary German theology to the awareness of a wide American audience through his translation of Karl Barth's The Word of God and the Word of Man. At the same time, his concern for a world torn asunder by war and economic depression draws him into the emerging ecumenical movement. Then, after a series of pastorates in Connecticut, Massachusetts, and Chicago, he becomes the leader of the Congregational Christian Churches as they negotiate union with the Evangelical and Reformed Church to form the United Church of Christ. Next, as Dean of Harvard Divinity School, he presides over the inclusion of the first Roman Catholic onto the faculty and advocates for the development of a center for the study of world religions. During this period he also works to secure the advances made under his leadership in the United Church of Christ and in the Faith and Order movement. Finally, he is an active interlocutor in wide ­ranging theological conversations with the Roman Catholic hierarchy as a Protestant observers at the Second Vatican Council.

[This book is due out in English in mid-2015]

Συστάσεις για το βιβλίο:

Η διατριβή αυτή είναι σημαντική και μία αξιόλογη προσφορά στο θέμα τού διαλόγου μεταξύ "Ορθοδόξων και Ρωμαιοκαθολικών", σε σχέση με την Εκκλησία, τα Μυστήρια και τον οικουμενισμό. Είναι μία μελέτη άκρως επιστημονική και βαθειά πατερική και εκκλησιολογική. Προσφέρει άγνωστο υλικό για τούς πολλούς και κινείται σε ορθόδοξη προοπτική. Είναι μελέτη αποκαλυπτική και ρίπτει δυνατό φως στη σύγχρονη πορεία τού οικουμενισμού.

- Ιερόθεος, Μητροπολίτης Ναυπάκτου και Αγίου Βλασίου.

Με τη μελέτη τού π. Χιρς για πρώτη φορά ερευνάται τόσο επισταμένως η ιστορική πορεία τού διαχωρισμού τού Βαπτίσματος από τα άλλα μυστήρια και ερμηνεύεται, πώς αυτό οδήγησε στην "επέκταση" τής Εκκλησίας και παγίωσε ήδη μία νέα Ρωμαιοκαθολική Εκκλησιολογία. Δεν συνιστά μόνο μία επιστημονική συμβολή σε ένα σοβαρότατο θεολογικό θέμα, αλλά είναι μία εκκλησιολογικού χαρακτήρα μελέτη, η οποία συνεισφέρει στην Εκκλησία τα μέγιστα σήμερα, επειδή ανοίγει νέες προοπτικές για κάθε καλοπροαίρετο αναγνώστη είτε Ορθόδοξο είτε Ρωμαιοκαθολικό.

- Δημήτριος Τσελεγγίδης, Καθηγητής Θεολογικής Σχολής τού Αριστοτελείου Πανεπιστημίου Θεσσαλονίκης.

Η μελέτη είναι μοναδική γαι το θέμα, διεισδύοντας στον πυρήνα τής περί μυστηρίων ρωμαιοκαθολικής, αλλά και τής Ορθόδοξης διδασκαλίας. Αποσαφηνίζει, κατά τον ευστοχότερο τρόπο, τις εντελώς διαφορετικές προϋποθέσεις προσεγγίσεως και τού Βαπτίσματος από τον Ρωμαιοκαθολικισμό και την Ορθοδοξία. Με την έρευνα τού πατρός Χιρς πολλά ζητήματα διαλευκαίνονται, παλαιότερες θέσεις ανατρέπονται και νέες ερευνητικές προοπτικές χαράσσονται για μία αντικειμενική και ψύχραιμη αποτίμηση τής πορείας τού Διαλόγου και τών αληθινών δυνατοτήτων του. Η διατριβή συνιστά ουσιαστική συμβολή στις σημερινές οικουμενικές σχέσεις και θα προσεχθεί ιδιαίτερα.

- Πρωτοπρεσβύτερος Γεώργιος Μεταλληνός, Ομότιμος Καθηγητής Πανεπιστημίου Αθηνών.

Abstract: T. F. Torrance, in the midst of early modern ecumenical dialogue, presented an ecclesial ontology robustly informed and determined by Christological categories. This is nowhere more evident than in his interpretation of the biblical image of the church as the “body of Christ.” In contrast to mystical interpretations of the image, Torrance argues that the “body of Christ” should be understood as an incarnational analogy. Christ’s humanity, resurrected and ascended, is the “essence” of the church. The church becomes what it already is in Christ by conforming to the newness of his humanity. In this way, Torrance constructs a powerful Protestant and ecumenical account of the church’s being-in-becoming. The uniqueness and ecumenical purchase of Torrance’s proposal are here demonstrated.

The practice of democracy has been one of the most contentious issues in post independent Zimbabwe. Zimbabwe is a country with a constitution that allows for democratic practices that include citizen participation in political issues. However it finds itself with a practise that is in slight askew of these tenets, because of the conflict between the ruling government socialist party thrust and the constitution, hence putting pressure on the constitution to submit to the ideology of the ZANU PF party. It is in such a context that this study interrogates the role of Evangelical Fellowship of Zimbabwe in participatory democracy. The study ascertained the extent to which the Evangelical Fellowship of Zimbabwe has been involved in governance issues and the extent of its influence on citizen participation in governance and policy issues in Zimbabwe. The research highlighted the processes that have been put in place to promote participatory democracy, and the role of the Evangelical Fellowship of Zimbabwe in these processes, and the extent to which Evangelical Fellowship of Zimbabwe has been influencing citizen participation in political issues. It also looked at constrains faced by the Evangelical Fellowship of Zimbabwe in its involvement in political issues in Zimbabwe. The research was guided by participatory democracy theories. A mixed methods approach was adopted in the study with gathering data being conducted by means of initiating in-depth interviews, the use of questionnaires and documentary review. The research also aimed at suggesting recommendations for the church in Zimbabwe that will help in achieving effective political participation in the country. The study recommends that the church should have a clear ethos of engagement, engage competent skills within its structures, research on policy and governance issues and develop a proper contextual theology of democracy in order for it to be able to engage the government and involve the citizens in political participation in Zimbabwe.

This paper examines the ecumenical perspectives of Cheng Jingyi, one of the key figures during the church unity movement in early twentieth-century China, the formation of the Church of Christ in China (CCC) and its legacy, as well as Cheng's role in its development. It aims to explore the continuity between the CCC and the desire of Chinese Christians for a united independent Chinese church, and argues that the church unity movement in early twentieth-century China, with the CCC as an example, was driven by both the native demand for church independence and theological motivations of ecumenism.

These four short texts, written for the 70th anniversary of the World Council of Churches (WCC), provide a narrative introduction to the first assembly of the WCC held in August 1948. They focus on the WCC in 1948 as churches covenanting with each other (1) in prayer; (2) in the self-understanding of the WCC; (3) in the search for a common understanding of "unity"; and (4) in public witness.

The coming of Christianity among the Kukis is now more than a century. Centenary of the gospel among the Baptists was celebrated in March 1996 with a theme “Christ the Hope of the Ages” and the Evangelical Presbyterians in 2010 with “Power of the Gospel” as a theme respectively. Within the twentieth century almost the entire population had been swept by Christianity and now Christians constitute more than 90 percent of the total population. This essay discusses the advent of Christianity among the Kukis and analyse the attempts made by church leaders to unify Kuki churches. It also made an enquiry into the reasons for the failure of such attempts to church unification and its implication on Kuki society.

From Amsterdam-1948 to Busan-2013, the assemblies of the World Council of Churches produced statements on different aspects of the search for Christian unity. This paper reviews the genesis and the main significance of those statement in the chronological order in which they were produced.

One of the most significant factors for the Christian church in the contemporary world is the rapidly growing awareness of religious pluralism which has heightened the need for improved relations and dialogue among people of different faiths. It is a very good sign that the increasing dialogue between Christianity and people of other living faiths is so much in evidence in the ecumenical movement. Though the churches both protestant and Roman Catholic are hesitant to accept the reality of religious plurality in the first half of 20th century the WCC’s assembly in New Delhi helped the church to see the world in a wider perspective. However, this survey is historically confined to the dialogical developments which have taken place in the modern ecumenical movement (WCC) as well as Roman Catholic Church.

The article begins from the affirmation that
there is a close bond between ecclesiology and ecumenism,
especially from the Second Vatican Council. It is presented
within the general framework of the reflection on the Church,
which the author ponders using the category of “sacrament”,
as a possible point of convergence for the development of
current ecumenical dialogues. If our understanding of the
Church affects the way we confront the question of Christian
unity, the author wants to respond to this question: would a
sacramental conception of the Church facilitate an ecclesiological coming together of orthodox and protestants, clearing
the way for full communion? In the author’s opinion the response will be positive, as the harmonization of the concepts
of “sacrament” and “communion” in current ecclesiology is
necessary so that the voices of theologians from all Christian
denominations be listened to and a convergent ecclesiology
be elaborated.

The ecumenical movement is still a difficult communication space for the Orthodox, which to date have contributed creatively to the theological reflection on mission, the understanding of the sacred mysteries, of ecclesiology. Simultaneously they gave testimony of the uninterrupted continuity of an undivided Church of the apostolic times through space and time, as experienced in the conscience of the faithful.

MARCHING WITH THE MARGINALISED

EXPLORATION IN CONTEXTUAL MISSION


Pope Benedict XVI recently stated: “The Church must of course ask if she does enough for social justice... It is a question of conscience which we must always pose ourselves.... What must the Church do? What can she not do? What must she not do?” This book attempts to explore the relevant answers to those pertinent questions applying the Values of the Kingdom of God and Principles of the Social Doctrine of the Church to our context and exploring from the perspective of the Marginalised. This volume belongs to the Series on the People’s Theology brought out by the authour articulating the theological reflections emerging from the life struggles and experiential wisdom of the Marginalised. The authour presents the insights in the book as suggestions and proposals for making our mission more relevant and effective by responding to the signs of the times and places through focusing on human rights and justice. This book invites us to pro-actively join the struggles of the Oppressed for liberation and inter-actively march with the Marginalised for realizing the “Just Peace” of the Divine Reign.

In this paper I will explore three different visions of ecumenism found in three Orthodox thinkers of the last century, Nikolai Berdyaev, Fr Sergius Bulgakov and Vladimir Lossky. With the exception of Bulgakov, they are not the most frequently cited figures in relation to the ecumenical movement, and yet they all were deeply engaged in conversations and cooperation with Christians from other churches, and tried to spell out what these relationships meant for them and in what sense they made visible both already existing and desired unity. As they all are related to the controversial figure of Vladimir Solovyov, I will first briefly turn to him. Then I turn to Berdyaev's discovery of creative and free Orthodoxy, which should be instrumental in overcoming the divided life of the Christian world, followed by Bulgakov's sophianic and pastoral concepts of unity, and finally to Lossky's mystical-eschatological reading of the Christian sources and his devotion to various saints which did not follow divisions into confessional camps. In the conclusion I will ask what of these ecumenical visions could be fruitfully revived to provide inspiration in our search for unity, and strengthen our focus on what is experientially real.

This article examines the rise of a "right-wing international" around contemporary Russia through the lens of the concept of "bad ecumenism," explored in conjunction with the author's philosophical views and personal experience of Orthodox-Protestant interaction. In contrast to "good ecumenism," which, broadly defined, seeks interconfessional dialogue and cooperation toward the common good in our pluralist world, bad ecumenism seeks interconfessional dialogue and collaborative efforts with the goal of dominating and coercing individuals and social groups that do not conform to so-called "traditional values." Hence Patriarch Kirill of the Russian Orthodox Church, Moscow Patriarchate,  dubs hardline American Evangelical Franklin Graham and other Western Christians who oppose LGBTQ rights "confessors of the faith," and Graham is happy to receive his blessing. This works in part because the history of the US Christian Right is bound up with anti-Communism and an equation of secularism with Communism. Russian actors are now playing into this narrative, insisting that because they survived Communism, they can help US and European Christians resist the "new totalitarianism" of so-called "political correctness."

An address prepared for the Academic Conference "The Mission of the Orthodox Church and The World Council of Churches," sponsored by the Pan-Hellenic Union of Theologians (Athens, May 15, 2005).

The paper is a brief examination of the historical roots of modern ecumenical movement in the Protestant Missionary Societies and International Student Groups. The paper briefly passes through five milestones on the way to Orthodox involvement and the encyclical of the Ecumenical Patriarchate of 1920.

It begins with an introduction, The Historical Record and the Ecclesiological Framework of Ecumenism. The five Milestones are: The Protestant Missionary Movement of the 19th century, The Evangelical Ecclesiology: The Invisible Church; The Y.M.C.A. and Student Christian Movements: The Inspiration of the Ecumenical Generation; Edinburgh 1910: The Cradle of Modern Ecumenism; Widening the Notion of the Church: The 1920 Encyclical and Early Orthodox Participation.

Bulan November nanti di Nias akan berlangsung Sidang Raya XVI PGI. Salah satu agenda utamanya adalah membarui PTPB (Pokok-pokok Tugas Bersama) gereja-gereja di Indonesia yang menjadi dokumen pokok dari DKG (Dokumen Keesaan Gereja). Berikut ini adalah draft yang saya kerjakan bersama tim dan akan dibawa ke Sidang Raya beserta Pengantar ke DKG. DISCLAIMER: Ini baru draft, jadi belum menjadi dokumen resmi PGI.

It is argued that those who uphold Ecumenism and Anti-Ecumenism in Eastern Orthodoxy share much more in common than is normally thought to be the case. Both groups see the Orthodox Church as the Una Sancta of the Creed and that Orthodoxy must always witness to
itself as the fullness of the Christian faith. They also both see ecumenical encounter (whether in dialogue or in condemnation of the Other) as being a species of civilisational dialogue between two very different realities of Christian East and West. Ultimately, it is contended, both parties have much to learn from one another so that their opposition is not a sterile but a creative antinomy.

A decisive contribution to the theological dialogue between the Orthodox and Catholic Churches, this book employs philosophy (especially contemporary continental philosophy and in particularly phenomenology) in revisiting some age-old issues of contention between East and West such as the immaculate conception of Mary, the procession of the Holy Spirit (filioque), and Petrine primacy. This last issue is appended with a discussion of primacy within the Orthodox Church and a reading of the key ecumenical document of the Second Vatican Council (Unitatis Redintegratio).

The issue of the Orthodox participation in the Ecumenical Movement
in general, and in the WCC in particular, remains always a timely
and challenging topic for discussions and deliberations, not only among
the Orthodox specialists, clergy and professors, who are directly involved
in that matter, but also among the Orthodox faithful.
The variety of divergent opinions1 extends from a wholehearted
support of a complete and active Orthodox participation in the process
of searching for Christian unity to a more cautious and critical stance on
it. Some conservative Orthodox circles have expressed even an absolute
and fundamentalist opposition to any kind of rapprochement among the
Christian Churches. These alignments constitute the scope of the
Orthodox understanding and interpretation of Ecumenism, not only
during the previous decades, but also nowadays.
It is generally acknowledged that the last decade of the 20th century
was the most problematic and painful period concerning the Orthodox
participation in the WCC. The Orthodox Church, which, under the
relevant initiatives of the Ecumenical Patriarchate, had a pioneering role
in the formation of the Ecumenical Movement from the very beginning
of the 20th century, found herself in difficulties relating to her position
in the WCC. Indeed, the Churches of Georgia and Bulgaria withdrew
their membership from the WCC and the Conference of European
Churches (CEC); Georgia in 1997, followed by Bulgaria in 1998.
1. Archbishop Iakovos of America, “The Orthodox Churches vis-à-vis the
Ecumenical Movement”, in The Catholic World, vol. 201, no. 1, April 1965, 237-
239.
Moreover, a significant and perilous rekindling of anti-ecumenical
Orthodox circles was manifested during the 1990’s, especially in the
former Soviet countries after the fall of communism. That crisis in the
relations of the Orthodox Church with the Ecumenical Movement led
the 8th General Assembly of the WCC in Harare (1998) to appoint a
Special Commission on Orthodox participation in the WCC.
Motivated by that reality, due to the fact that I was studying
between 2004 and 2005 in the official Institute of the WCC, at Bossey,
and the Autonomous Faculty of Protestant Theology of the University
of Geneva, I considered it important to study further the issue and deepen
my understanding of the Orthodox involvement in the Ecumenical
Movement. More specifically, in this dissertation I try to explore the
official Orthodox position vis-à-vis the Ecumenical Movement as it had
been formulated by the official synodical bodies of the Orthodox
Church in her process of convoking the Holy and Great Council.
The convocation of the Holy and Great Council was envisioned as
an attempt of the Orthodox Churches to come closer and deal on a Pan-
Orthodox level with the main issues that confronted them in the 20th
century. After many centuries of mutual isolation and alienation, the
process of meeting of the Orthodox Churches was only put into practice
during the 1960’s, even though this issue occupied the thought of the
Orthodox leaders from the very beginning of the 20th century. Among
the themes of the agenda of the Holy and Great Council, the issue of
Ecumenism and inter-Christian relations had a primary place.
While dealing with the issue of the Orthodox participation in the
Ecumenical Movement, I will try to answer the following questions: Is
the participation of the Orthodoxy in the Ecumenical Movement and in
its institutional forms, such as the WCC, based on firm principles
logically applied? Are there any divergences or shifts in the attempt of
the Orthodox Church to articulate her official position concerning her
presence in the Ecumenical Movement? If so, how can they be
explained? How can one analyze the changing attitudes of Orthodoxy
vis-à-vis the orientation of the Ecumenical Movement and of the WCC
after a common decision (1986) has been reached on a Pan-Orthodox
level? Has that common decision a binding character for the
autocephalous Orthodox Churches?
In my attempt to answer to those questions, I focused my research
on studying the formal decisions taken by the Orthodox Churches on a
Pan-Orthodox level. My study was based on the Encyclicals, official
Church documents and minutes of Pan-Orthodox Conferences and Ecumenical
Assemblies and Consultations, as well as on related articles and
essays. In addition, influential personalities involved in the WCC
activities and in the Pan-Orthodox Preconciliar process have been
interviewed. Despite the fact that this topic also touches ecclesiological
aspects, my purpose was to deal with all these sources by limiting
myself to a historic point of view until the work performed by the well
known Special Commission on Orthodox participation in the WCC
(1998-2002) was completed.
The chronic limit (2002) is exclusively related to the time when this
Master’s thesis was written (2004-2005), namely before the
convocation of the Porto Alegre 9th General Assembly of the WCC,
where the proposals of the Special Commission on Orthodox
participation in the WCC were adopted and put into practice.

Настоящее издание представляет исследования философа, богослова, историка и основоположника «неопатристического синтеза» – Георгия Васильевича Флоровского (1893-1979). Свое общемировое измерение и значение мысль Г. В. Флоровского обрела во многом в контексте освещения вопроса христианского единства, которому мыслитель уделил немало сил. Будучи активным участником и одним из основателей экуменического движения, Г. В. Флоровский неустанно свидетельствовал христианскому миру об истине Православия, желая сплотить разобщенный христианский мир, выражая своей деятельностью тот уникальный богословский подход Православной Церкви, который получил на христианском Западе наименование
Свет с Востока (лат. Orientale lumen, англ. Light from the East). Между тем многие работы мыслителя, посвященные теме отношения Православия и единства христианского мира, еще не переводились на русский язык. В данном издании мы публику-
ем работы Г. В. Флоровского, посвященные в основном темам святоотеческого предания, православной экклезиологии и христианского единства. Все работы впервые переведены на русский язык. Книга предназначена всем, кто интересуется философией, богословием, экклезиологией и экуменической проблематикой. Она рассчитана на гуманитарную исследовательскую и образовательную среду, и будет интересна
не только академической аудитории, но и представителям конфессиональных школ, а также студентам, аспирантам и преподавателям гуманитарных факультетов вузов.

This article attends to ecumenicity as the second reformation. The ecumenical organisations and agencies hugely influenced the theological praxis and reflection of the church during the past century. The First World Council of Churches (WCC) Assembly in Amsterdam, the Netherlands, has been described as the most significant event in church history since the Reformation during the past decade. We saw the emergence of two initiatives that are going to influence ecumenical theology and practice in future, namely the Receptive Ecumenism and Catholic Learning research project, based in Durham, United Kingdom, and the International Theological Colloquium for Transformative Ecumenism of the WCC. Both initiatives constitute
a fresh approach in methodology to ecumenical theology and practice. Attention will be given in this article to conciliar ecumenism, receptive ecumenism, transformative ecumenism and its implications for the development of an African transformative receptive ecumenism. In doing so, we should take cognisance of what Küng says about a confessionalist ghetto mentality: ‘We must avoid a confessionalistic ghetto mentality. Instead we should espouse an ecumenical vision that takes into consideration the world religions as well as contemporary ideologies: as much tolerance as possible toward those things outside the Church, toward the religious in
general, and the human in general, and the development of that which is specifically Christian belong together!’

ΠΡΟΛΟΓΟΣ
H ἵδρυση τοῦ ΠΣΕ ἦρθε σὰν μία νέα ἐλπίδα γιὰ τὴν προσπάθεια λύσης στὸ πρόβλημα τῆς ἑνότητας. Μέσα ἀπὸ τὴν ἀλληλογνωριμία, τὴν συνάντηση, τὴν συνεργασία καὶ τὴν ἀναζήτηση τῆς ἑνότητας μεταξὺ τῶν ἐκκλησιῶν τὸ ΠΣΕ ἀπέβαλε τὸν χαρακτῆρα του ὡς Συμβουλίου καὶ ἀπέκτησε ἕναν ἐκκλησιολογικὸ χαρακτῆρα..
Μὲ τὸ Συνέδριο στὸ Νέο Δελχὶ τὸ 1961 σηματοδοτήθηκε ἡ ἀλλαγὴ πορείας τῶν οἰκουμενικῶν ζυμώσεων περνώντας ἀπὸ μία ‘οὐδέτερη’ ἐκκλησιολογία σὲ συγκεκριμένες μορφὲς ἔκφρασης τῆς κοινῆς πορείας τῶν ἐκκλησιῶν. Στὰ πλαίσια αὐτὰ τέθηκε ἡ κρίση ταυτότητας περὶ τῆς φύσεως τῆς Ἐκκλησίας σὲ οἰκουμενικὸ ἐπίπεδο. Ἡ ἔλλειψη αὐτοῦ του καθορισμοῦ δημιουργεῖ μία ἀσαφῆ σχέση μεταξὺ τῶν ἐκκλησιῶν καὶ ἀκόμα περισσότερο μεταξύ της κάθε ἐπιμέρους ἐκκλησίας μὲ τὴν Ἐκκλησία τοῦ Χριστοῦ.
Μὲ τὸ Γ΄ Συνέδριο τοῦ ΠΣΕ ἔχουμε τὸ πέρασμα σὲ μία ἐκκλησιολογικὴ προοπτικὴ ἡ ὁποία στοχεύει στὴν ‘συνύπαρξη’ τῶν ἐκκλησιῶν, δηλαδὴ τοποθετεῖ τὴν πίστη τῆς κάθε ἐκκλησίας ὄχι ὡς ἀντίθετη μὲ τὴν πίστη τῆς ἀρχαίας ἐκκλησίας ἀλλὰ ὡς διαφορετικὴ ἔκφρασή
της. Ἡ ἀναζήτηση τῆς ἐκκλησίας εἶναι κάρπωμα μέσα ἀπὸ τὴν κοινὴ πορεία καὶ ἐμπειρία τοῦ ΠΣΕ.
Αὐτὲς τὶς σημαντικὲς ἐξελίξεις καὶ συνάμα σημαδιακὲς γιὰ τὴν περαιτέρω πορεία τοῦ ΠΣΕ ἀπὸ τὸ Νέο Δελχὶ καὶ μετέπειτα παρουσιάζει καὶ ἀναλύει ἡ παροῦσα ἐργασία ποὺ κατατέθηκε ὡς Μεταπτυχιακὴ Ἐργασία στὸν Διατομεακὸ Κλάδο Οἰκουμενικῆς Θεολογίας στὴν Θεολογικὴ Σχολὴ τοῦ Α.Π.Θ. Ὀλοθερμὲς εὐχαριστίες ὀφείλω νὰ ἐκφράσω στὸν Σύμβουλο Καθηγητὴ κ. Δημήτριο Τσελλεγγίδη καὶ στοὺς Ἐλλογγιμωτάτους Καθηγητὲς ποὺ ἀποτελοῦσαν τὴν τριμελῆ Ἐπιτροπή, κ. Α. Κεσελόπουλου καὶ κ. Β. Τσομπανίδη.
Βέβαια τὸ συγκεκριμένο Συνέδριο, ἀποτελεῖ τὸ φύραμα τῶν μετέπειτα ζυμώσεων σὲ ὅτι ἀφορᾷ τὴν ταυτότητα τῆς Ἐκκλησίας καὶ τῆς ἐκκλησιολογικῆς προοπτικῆς του ΠΣΕ. Ἐπιχειρήσαμε νὰ ἀνταποκριθοῦμε στὴν σπουδαιότητα καὶ σοβαρότητα τοῦ θέματος αὐτοῦ μελετώντας τὶς πηγὲς.

Ecumenismo, movimento ecumênico, fraternidade social, amizade social.
Abstract: This article aims to establish bridges between Fratelli Tuttti, the last papal encyclical and ecumenism. In addition, to highlight the contribution of ecumenism through various
initiatives throughout history. Ecumenism has several nuances that give it a rich diversity of
organizations and experiences. The set of these initiatives has contributed and contributes to
the forwarding of solutions to various world problems together with leaders from other sectors
of society. In this way religion has an important role in transforming reality.

O presente artigo visa estabelecer pontes entre a Fratelli Tuttti, última encíclica
papal e o ecumenismo. Além disso, evidenciar a contribuição do ecumenismo por meio de
diversas iniciativas ao longo da história. O ecumenismo tem diversas nuances que confere a
ele uma rica diversidade de organizações e vivências. O conjunto dessas iniciativas contribuiu
e contribui para o encaminhamento de soluções de diversos problemas mundiais em conjunto
com lideranças de outros setores da sociedade. Desta maneira a religião tem um papel importante de transformação da realidade.

An upsurge in Orthodox anti-ecumenical criticism in 2016 has raised the question of the current state of ecumenism. Examining this topic , the author describes a new form of ecumenical activity associated with the emergence of conservative Christian alliances in defense of traditional values. This " conservative ecumenism, " or " Ecumen-ism 2.0, " differs from the " classical ecumenism " that arose in the early twentieth century and that continues to be represented today by the World Council of Churches and other ecumenical institutions. The author considers the phenomenon of " ecumenical consciousness " and demonstrates that it can be found in both types of ecumenism. Some of the Orthodox anti-ecumenists who attack classical ecumen-ism, however, may eagerly opt for this new, conservative " Ecumen-ism 2.0. " This article discusses the possible competition between the two types of ecumenisms.

სტატიაში განხილულია საქართველოს მართლმადიდებელი ეკლესიის (სმე) დამოკიდებულება ეკუმენური მოძრაობისადმი და გაანალიზებულია 1997 წელს სმე-ს მიერ ეკლესიათა მსოფლიო საბჭოსა (ემს) და ევროპის ეკლესიათა კონფერენციის (ეეკ) დატოვების მიზეზები. 1990-იან წლებამდე სმე-ს იერარქია ენერგიული ეკუმენური მოღვაწეობით გამოირჩეოდა როგორც ქვეყნის შიგნით, ისე საერთაშორისო არენაზე. საბჭოთა კავშირის დაშლის შემდეგ, დამოუკიდებლობის მოპოვებისას, საქართველოში გაძლიერდა რელიგიური და ეთნიკური უმცირესობებისადმი მიუღებლობა. მასების შეგნებაში კომუნისტური იდეოლოგია მართლმადიდებლობამ ჩაანაცვლა. საბჭოთა წარსულით ნასაზრდოებმა საზოგადოებამ იუცხოვა თავისუფალი სამყაროსთვის დამახასიათებელი თანასწორობა, პლურალიზმი, რელიგიის თავისუფლება. სმე-ში თანდათან ძლიერდება ფუნდამენტალიზმი და ექსკლუზივისტური აზროვნება, რომელსაც თავის წმინდა მოვალეობად მიაჩნია მართლმადიდებლობის დაცვა ე.წ. სექტებისგან და ზოგადად დასავლეთის “დამღუპველი” სიახლეებისგან. 1990-იანი წლების შუა წლებში აღნიშნული დაჯგუფება საკუთარ ძალებს დასავლური ეკუმენური ორგანიზაციების წინააღმდეგ მიმართავს, რომელთა საქმიანობას მართლმადიდებლობისთვის საფრთხედ მიიჩნევს და სმე-ს იერარქიისგან მათგან გამიჯვნას ითხოვს. წინააღმდეგ შემთხვევაში განხეთქილებაში გასვლით იმუქრება. ბერების მიერ ორგანიზებული ამ ანტიეკუმენისტურ პროპაგანდას მხარს უჭერს თეთრი სამღვდელოების, მრევლის, მედიისა და პოლიტიკოსთა ნაწილი. შედეგად, საქართველოს მართლმადიდებელი ეკლესია იძულებულია დატოვოს ემს და ეეკ, თუმცა აჯანყების მოთავე ბერებს საეკლესიო სასჯელებს განუკუთვნებს. ანტიეკუმენისტი ბერების ნაწილი უფრო შორს მიდის და მსოფლიოს ყველა იმ მართლმადიდებელ ეკლესიასთან ევქარისტიული კავშირის გაწყვეტას ითხოვს, რომლებიც ეკუმენური ორგანიზაციების წევრებად რჩებოდნენ. ამ დამატებით მოთხოვნას მათ აღარ უკმაყოფილებენ, რის შედეგადაც ანტიეკუმენისტთა რადიკალური ფრთა განხეთქილებაში გადის და საკუთარ, “ჭეშმარიტად მართლმადიდებელ” ეკლესიას აფუძნებს. სტატიაში მოკლედ წარმოდგენილია ასევე რადიკალ და ზომიერ ანტიეკუმენისტთა შორის არსებული შიდა პოლემიკის მთავარი თეზისები.