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In: Volume 1 Dawn of Ecumenism | Part III. Beginnings: Movements Become a Movement previous chapter 1 Historical Overview The Catholic liturgical movement, particularly in German-speaking areas, first arose in the 19th century and gradually developed during the following century along with the changes in the political, economic, and cultural context.1 The years 1909 and 1947 may be considered indicative of this history, since it was in 1909 that a Roman Catholic congress was held in Malines, Belgium, at which Dom Lambert Beauduin,2 a Benedictine monk of the Mont César Abbey a…

In: Volume 1 Dawn of Ecumenism | Part I. Preamble: Long Term Issues previous chapter 1 Communion and Otherness: The Knots in an Ancient Problem Any attempt to address the question of church unity in a theologically rigorous way leads to a discussion of the relationship between unity and diversity within the church itself. A glance at ecclesiastical history would be enough to show how crucial this has been in the course of the centuries. During the apostolic period, the issue dominated the debate on the acceptance of Gen…

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 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 1856, when Fr. Jean-Xavier (Ivan Sergeyevich) Gagarin, a Russian Orthodox who had converted to Catholicism and become a Jesuit, chose primary sources for the appendices of his book, La Russie sera-t-elle catholique?, he could only publish old texts: the decree of union of the Council of Florence (1439), Clement viii’s bull on the reunion of Russian bishops (1595), and Benedict xiv’s encyclical to missionaries assigned to the East, Allatae sunt (1755).1 The situation w…

In: Volume 1 Dawn of Ecumenism | Part II. Prehistory: The Challenges of Modernity previous chapter 1 Introduction Considered purely in terms of its 19th-century political and social influence, Slavophilism as a major force in 19th-century Russian life was rather short-lived. The two most notable Slavophiles, Aleksey Stepanovich Khomyakov (1804–1860) and Ivan Vasilyevich Kireyevsky (1806–1856), both died relatively young. Konstantin Sergeyevich Aksakov (1817–1860), another of the original Slavophiles who had met r…

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…