A discussion on the ecumenical movement

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A discussion on the ecumenical movement

Ecumenism in a changing situation The following report on the activities of the Pontifical Council during the three years since the last Plenary limits itself to a short period.

Nevertheless, as we hold our first Plenary in the new Millennium, this report cannot avoid facing the much larger question: Where are we ecumenically at the beginning of the new Millennium? What have we achieved in the last 35 years since the Catholic Church officially entered the ecumenical movement with the Second Vatican Council?

What have been the positive outcomes? What are the new problems and new challenges that we face? My reflections on these issues have been deliberately placed under the heading: I will and can not enter into all the details of the 13 different dialogues being carried out at the present time, and into all the many other activities of our Council.

You have the detailed reports before you; you are invited to present questions during the general discussion for any further information or clarification. At this point I want to highlight some general elements of the present situation and to reflect on the changes that seem to me to be characteristic.

I want to put forward the thesis that a new ecumenical situation is emerging. In a certain sense we can speak of a crisis. A crisis situation is a situation in which old ways come to an end but room for new possibilities open.

A crisis situation therefore presents itself as a challenge and a time for decision. If we look back over the last three years, and especially at the Jubilee Yearit is clear that there is no one-sided form of crisis.

But even so, the event was seen by many Christians as offering the world a sign of hope. They rejoiced that centuries-old polemics and differences which had divided the churches over a central and fundamental point of her message could be overcome through serious ecumenical dialogue.

At the first and the last of these three events more ecumenical delegates were present then during the Second Vatican Council. All of the delegates were deeply moved. For was it not moving that at the beginning of the new Millennium the Bishop of Rome, as the first of all the bishops, together and united with the representatives of the churches and ecclesial communities of the East, the delegate of the Ecumenical Patriarch, and the representative of the churches and ecclesial communities of the West, the Archbishop of Canterbury, entering the Basilica of St Paultook some steps together, albeit not many, and that towards the end of the solemn liturgy all the bishops and leaders of the separated churches and ecclesial communities shared the sign of peace with the bishop of Rome?

Even more moving for me was the celebration of the witnesses of the 20th century which, more than any previous century, had been the century of martyrs in all the churches and in all ecclesial communities.

We recall in this context all the visits of the Holy Father: These visits were very important from the ecumenical point of view and are, as are the letters that the Holy Father exchanges regularly with the heads of other churches, much more than an expression of diplomacy and courtesy.

They have a deeper ecclesial meaning. For just as in the tradition of the church of the first centuries they are expressions of church communion which today is already real and deep even if still incomplete. As such they were the result, the fruit and the summary of 35 years of ecumenical work.

All this shows very clearly the positive new ecumenical situation, and is proof of what has grown during the last decades.


Besides all the precious individual results of the dialogues these events demonstrate an essential historical shift and a new historical situation. Christians of the different churches and ecclesial communities are no longer enemies or indifferent neighbours; they meet as brothers, as sisters and as friends; they are on the same common way, on the same pilgrimage towards full communion.

We cannot and will not go back behind this rich ecumenical heritage.What is Methodism? Methodism is a movement of Protestant Christianity made up of a number of denominations.

The movement traces its roots back to founder John Wesley, an Anglican preacher. Charles Wesley, John’s brother, and George Whitefield were also significant leaders in the movement. The Wesley brothers founded the Holy Club while studying at Oxford.

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On May 1, , in the depths of the Great Depression, The Catholic Worker newspaper made its debut with a first issue of twenty-five hundred copies. Dorothy Day and a few others hawked the paper in Union Square for a penny a copy (still the price) to passersby.

Today Catholic Worker communities remain committed to nonviolence, voluntary poverty, prayer, and hospitality for the homeless.

A discussion on the ecumenical movement

Should a Christian be involved in the ecumenical movement? Ecumenism a religious movement that seeks to unite all Christians and bring the various denominations together in mutual cooperation. The word comes from the Greek oikoumene, which means "the whole inhabited world.".

Ecumenism, or the Ecumenical Movement, represents a modern unity movement seen most prevalently among liberal Protestants, Roman Catholics, and the Eastern Orthodox. and much discussion and dialogue has taken place regarding areas of agreement and disagreement among the various groups.

By participating in the ecumenical movement, the. The Catholic Church has engaged in the modern ecumenical movement prominently since the Second Vatican Council () and the issuing of the decree Unitatis redintegratio and the declaration Dignitatis r-bridal.com was at the Council that the Pontifical Council for Promoting Christian Unity was created.

Before that time, those outside of the Catholic Church were categorised as heretics (in.

Ecumenism | Movements | A Study of Denominations