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Celem niniejszego artykułu jest teologiczna analiza istotnych aspektów projektu dialogu Kongresów Welehradzkich, w którym kluczową rolę odegrali rzymscy katolicy, wschodni katolicy i prawosławni tradycji moskiewskiej. W pierwszej części omówiony zostanie proces historycznej debaty teologicznej i ekumenicznej. W związku z aktywnością wschodnich katolików, na czele z Andrzejem Szeptyckim, przedmiotem drugiej części będzie analiza welehradzkiej prakseologii zbliżenia. Fenomen unii kościelnych, który od dawna jest źródłem sporów i dyskusji w dialogu ekumenicznym, zostanie przedstawiony w części trzeciej.

The diocesan synod should be convened when it is deemed necessary by the dioce­san bishop. In the Diocese of Ełk, which was erected in 1992, the synod was announced on May 18, 1997. The first session of the synod was held on March 25, 1998. The Author analyzed in the article the importance of the diocesan synod in the pro­cess of organization the particular Church. Then he characterized the legislation of the diocese according to the statutes of the Synod of the Diocese of Ełk, the definition of the synod and the preparation, conducting and the competences of the synod. Synod diecezjalny powinien zostać zwołany, gdy uzna to za konieczne biskup die­cezjalny. W diecezji ełckiej, która została erygowana w 1992 r., synod został za­powiedziany dnia 18 maja 1997 r. Pierwsza Sesja Synodu odbyła się 25 marca 1998 r. Autor w artykule przeanalizował znaczenie synodu diecezjalnego w procesie or­ga­nizacji Kościoła partykularnego. Następnie scharakteryzował ustawodawstwo diecezji zgodnie ze statutami Synodu Diecezji Ełckiej, definicję synodu, a także przygotowanie, przebieg i zadania synodu.

El presente artículo estudia el decreto conciliar Unitatis Redintegratio (1964), y el Directorio para la aplicación de los principios y normas sobre el ecumenismo (1993). Se emplean estos documentos con el objetivo de postular un escenario concreto para el laico de hoy, puesto que en ocasiones no es evidente cómo el seglar puede actuar ante las diferentes confesiones cristianas. El presente texto inicialmente se preocupará por el papel del laico en la Unitatis Redintegratio. En un segundo momento, estudiará el Directorio Ecuménico y cómo este influye en el quehacer del seglar en la Iglesia. Posteriormente se reflexionará sobre el rol de los laicos en el ecumenismo y se concluirá con algunas perspectivas de trabajo.

In 2014 Anglican, Methodist, Salvation Army and United Reformed churches in Cumbria came together under a formal covenant to form 'Mission Communities'. The stated intention for these new groupings was to resolve to seek out every opportunity for joint initiatives: to work together to equip both lay and ordained ministry - and to share buildings and resources wherever possible. Mission Communities were to share a common evangelistic emphasis under the banner of 'God for All'. This thesis identifies that the ecumenical and evangelistic nature of the new, imposed structure has been the cause of a disconnect between chaplains and Mission Communities. The research question addressed throughout is, 'What is the impact of Mission Communities on chaplaincy models in Cumbria?' After tracing the historical development of Mission Communities, due to the needs of the research I identified all the chaplains in the county and offered every one of them the opportunity to participate by expressing their perception of how the introduction of Mission Communities has impacted upon their work and ministry. A thematic analysis of responses extrapolates that five significant issues arise: ecumenism, same-sex relations, sacraments, the role of women in Christian leadership and episcopacy. The weight of the collective view on each of these issues is balanced against an alternative view and then synthesised into a summary of the theological and practical impact as a whole. Whilst the purpose of this research was to identify early impact with a view to informing the wider church of the implications of reorganising in this way, the results are mixed and reflect the issues that were uppermost in church conversation at the time the research was conducted. It may provide the foundation for a longitudinal study at the conclusion (in 2020) of the Cumbrian outreach initiative 'God for All', when ecumenical Mission Communities in Cumbria will have been established for four years and a second phase of impact can be assessed. Three outcomes were envisaged: 1) To provide denominational leaders with a basis on which to assess the impact that their decisions have made on ordained and lay ministers across Cumbia. 2) To encourage chaplains to assess how they engage and function with Mission Communities after identifying themselves and/or their colleagues in this study. 3) To be of practical use to those of the wider church who may be in the process of exploring similar changes. To this end, the thesis concludes with a clear set of recommendations to enable chaplains and Mission Communities to reconnect.

[...]Wesley House had begun to meet regularly with our Anglican colleagues at Westcott and Ridley for meals, worship and ritual humiliation on the sports field. [...]it was that out of clear exegesis and exposition, the whole discussion was given a new frame of reference and the nature of the ensuing conversation changed for the better. [...]that one sermon epitomises for me the qualities I suspect we have all experienced here in the Circuit: qualities that have also been widely acclaimed wherever Brian has preached – be it in a College or Conference, massive Cathedral or village chapel; in diverse contexts where the Church has been addressing major issues or individuals have been struggling to sustain faith and discipleship in light of daily experience. Tribute to Revd Dr Brian Beck Rooted in sound scholarship, not least biblical study, but accessible to all Meticulously prepared, but delivered with warmth and that characteristic wry humour Consoling or challenging as occasion demands, but always enlightening and thought-provoking, Attentive to pastoral and practical considerations, but always encouraging its hearers to expand their horizons beyond the boundaries of inherited piety or convention.

This article wants to shed light on some of the cultural complexities of the ecumenical movement by putting it in conversation with postcolonial theory. It argues that the academic discourse of postcolonial theory and the ecclesial movement of ecumenism are siblings of sorts in as much as they both deal with the lingering consequences of past violence and with the tensions between particularity and universality. A growing awareness of the problem of postcolonial conditions in the ecumenical movement is briefly documented with reference to the journal VOICES/VOCES and Simón Pedro Arnold’s suggestion of an ‘inter theology’ sensitive to the power dynamics and cultural intermingling in global Christianity. In a similar vein, Claudia Jahnel is arguing for an intercultural theology that takes processes of hybridization seriously and therefore needs to develop forms of ‘vernacular ecumenism’. It is an ecumenism that materializes in countless Christian migrant communities around the globe. To understand and recognize the complexities in these postcolonial Christian identity formations, some kind of ‘cosmopolitan ecumenism’, as André Munzinger calls it, needs to be developed. This way, hybrid cultural and theological formations can be recognized, and hegemonic universalisms resisted.

This work is a fruit of a field research realized in Colombia. It presents a short history of the Colombian ecumenism, the changeable relations between the church and the state, the challenges of the education and what implied for the ecumenical Colombian movement the receipt of the II Vatican Council. This article helps to understand the complexity of situations in Latin America, to know the variety of ecumenical works in Colombia and to know that in this country there is something more than violence of all kinds. There appears that in the recent panorama of plurality, the Protestants have to learn that their labor is not against the catholicism, and the Catholics to learn that so much of the traditional political institutions must not depend, and both to trusting more in Christ and witness him in a united way.

It has long been assumed that the enthronement of the Gospel-book in the midst of the ecumenical councils was a custom initiated at the First Ecumenical council of Nicaea in 325 and picked up by the ecumenical councils that followed. Similarly, it is assumed that the presence of the Gospel-book in the modern courtrooms on which witnesses swear oaths to testify truthfully originates from ancient Greek and Roman court practice. This thesis puts forward an alternative approach by suggesting that it was Cyril of Alexandria who first enthroned the Gospel-book in the midst of the Third Ecumenical council of Ephesus in 431 (Ch.1) to manifest Christ’s presence and presidency, attribute all conciliar-judicial decisions to Him, thus giving them infallible and irrevocable authority (Ch.2). The book, as Son of God and personification of the Truth, now aims to lead the participants to the revelation of the truth and the safeguarding of the orthodox faith (Ch.3). With the elevation of Ephesus and Cyril to de facto exponents of faith, this innovative practice gained greater authority and was gradually established too. By the time of Chalcedon in 451, the enthronement of the Gospel-book as Christ in the midst of the councils can be seen in even more bishoprics of the East (Ch.4). In these councils the Gospel-book now has supreme authority, as evident by the way people refer to it (Ch.5), their preference for it over any other religious or secular object (Ch.6), as well as its employment to instil the “fear of God”, extract the truth and attribute infallible authority to their conciliar-judicial decisions, as if they were taken by God Himself (Ch.7). As an aftermath of Chalcedon, the Gospel-book is gradually introduced by the Emperors to the secular sphere and the Byzantine courts: a practice that is preserved until today.