Abbot, George Abbott, Lyman Abraham, William J. Achleitner, Wilhelm Acton, John E.E.D. Adam, Karl Adam, Will Adams, Henry C. Addams, Jane Afanasev, Nicholas N. Afanasieff, Marianne Agostino, Marc Ahn, Kyo-Seong Ainslie, Peter Airhart, Phyllis D. Aksakov, Ivan S. Aksakov, Konstantin S. Aksakov, Sergey T. Albanese, Catherine L. Alberigo, Giuseppe Albright, Raymond W. Aleksei i of Russia Aleksov, Bojan Aletti, Jean-Noëlata Alexander i, Tsar of Russia Alexander ii, Tsar of Russia Alexander iii, Tsar of Russia Alexander, Michael S. Alexeev, Anatoly A. Alighieri, Dante Alivisatos, …

1 Foreword The experience of Christianity does not and cannot claim to be immune to history. It cannot because it has inherited from Israel the principle of the narratability of its past (what the biblical Greek calls λόγος),1 and that instance of the intelligibility of its unfolding in time has even entered the New Testament canon (Luke’s διήγησις).2 It cannot do so moreover because, in the encounter with the cultures of the peoples in which the claim for the universality of the gospel of Jesus and the gospel about Jesus was honed, that link between …

Journals aas Acta apostolicae sedis aeh Anglican & Episcopal History aelkz Allgemeine evangelisch-lutherische Kirchenzeitung aer The American Economic Review ahc Annuarium Historiae Conciliorum ahr The American Historical Review ahrf Annales historiques de la Révolution française ajt The American Journal of Theology akbms Archiv für Kirchengeschichte von Böhmen-Mähren-Schlesien alh American Literary History ALw Archiv für Liturgiewissenschaft ar Archiv für Religionswissenschaft ArH Archivium Hibernicum assr Archives de sciences sociales des religions [1973–2018]…

In: Volume 1 Dawn of Ecumenism | Part I. Preamble: Long Term Issues previous chapter Strictly defined as the attempt to bring separated Christians together in order to restore the unity that has been lost over time, ecumenism barely goes back any further than the beginning of the 20th century, when it becomes one of the most significant religious phenomena. Indeed, the word and the reality appeared during the years from 1910 to 1920 in the Anglican and Protestant worlds in Europe and the United States, designa…

In: Volume 1 Dawn of Ecumenism | Part III. Beginnings: Movements Become a Movement previous chapter 1 Introduction The different movements that played an active role in the preparation of Vatican ii, that is, the biblical, patristic, liturgical, and ecumenical movements, probably cannot entirely be separated from each other. In fact, central players in one domain were often present in other domains, as was the case for Dom Bernard Botte, o.s.b., who became monk of Keizersberg1 (Leuven) because of the inspiring example of Dom Lambert Beauduin, promoter of the liturgical…

In: Volume 1 Dawn of Ecumenism | Part III. Beginnings: Movements Become a Movement previous chapter 1 Introduction It is beyond doubt that the ecumenical movement was relaunched after the Great War.1 The conflict lent a sense of urgency to the desire for reconciliation and unity, while the fall of the German, Austro-Hungarian, Ottoman and Russian Empires had changed the religious balance in many countries of the European continent and opened new mission spaces in the East. The defensive outlook with which the intra-Christian cooperation groups had been imbued for some decades2 may hav…