Cabanel, Patrick Cabrol, Fernand Cadier-Rey, Gabrielle Cadier, Alfred Çaǧlayan, Murat Calvert, George Calvin, John Cameron, G. Ronald R. Cameron, James M. Campbell-Bannerman, Henry Canisius, Petrus Cano, Melchor Capel, Lee M. Capelle, Bernard Capes, John M. Capitani, Ovidio Caponi, Matteo Capovilla, Loris Cappuyns, Maïeul Carbonnier, Denis Cardijn, Joseph Carey, Hilary M. Carey, William Carlhian, Victor Carluer, Jean-Yves Carmichael, Amy Caron, Nathalie Caronello, Giancarlo Carosio, Maria Carpenter, Joseph E. Carranza, Venustiano Carrel, Fernand Carrichia, Marco Carr…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction When war broke out, the editor of the Protestant journal Christianisme au XXe siècle, Paul Doumergue, wrote in sorrow: “For twenty centuries now, in our so-called Christian civilization, the church has preached: love one another. This is certainly an hour of mourning for all Christians.”1 War, by its very nature, seemed to widen the gaps between confessions as it did between nations. The Christian ideals of fraternity, charity, and unity found …

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction In the seventh chapter of her 1954 history of the ecumenical movement, Ruth Rouse noted two starting points to what she called “the modern ecumenical movement”: the Grindelwald Conferences and the scm.1 According to Rouse, this interdenominational Protestant movement, in which she herself worked, produced the main leaders of the ecumenical movement of the 20th century. She also showed that the American Methodist John Raleigh Mott w…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction The American Social Gospel was one of the movements for Christian socialism and social Christianity that swept across England, continental Europe, and North America in the late 19th and early 20th centuries. However, even though it was an example of historic international trend, it was utterly distinct within this phenomenon for the American Social Gospel was a cultural earthquake that could be called…

In: Volume 1 Dawn of Ecumenism | Part III. Beginnings: Movements Become a Movement previous chapter 1 Introduction Just as the wmc in Edinburgh in 1910 had been for the rest of the world,1 the ccwla (Panama, 1916) is regarded as the birthplace of the Latin American ecumenical movement2 in its first intra-Protestant phase, by then termed “movement of missionary cooperation.” The literature available makes it sufficiently clear that the Panama Congress was largely an effect of what had happened in Edinburgh, but it is a little more complex to d…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction It may seem surprising to bring the figures of Johann Adam Möhler and Adolf von Harnack together in the same chapter. The question is not that they lived in different eras, although Möhler lived in the first half of the 19th century and von Harnack in the second half of the 19th century and the first decades of the following one. Nor is it the difference in their ecclesial affiliation (a difference in…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Birth of the Oxford Movement John Henry Newman has been commonly acknowledged as the leader, if not the main inspiration for that religious revival within the Church of England from the early 1830s onwards known as the Oxford or Tractarian Movement. Normative beliefs are shaped by particular historical contexts and circumstances and the Oxford Movement was no exception to this rule. The Movement’s origins partly lay i…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction We tend to think of the ecumenical movement – the main modern expression of the desire for Christian unity – as a purely 20th-century phenomenon, stemming, in its institutional form, from the wmc held in Edinburgh, Scotland, in 1910.1 The standard ecumenical narrative portrays ecumenism as then gradually gathering strength with the founding of the Faith and Order and Life and Work conferences, from the 1920s, making a breakthrough with th…