Walk along with Century contributor Sarah Hinlicky Wilson and her husband Andrew
Lars Wilson as they retrace the journey Martin Luther made from Erfut, Germany,
to Rome in 1510—500 years ago this year.
Recently Yale Divinity School organized a conference to mark a major ecumenical event of the last decade (some would even argue, the major ecumenical event of the last century). It was the signing of the Joint Declaration on the Doctrine of Justification by the Lutheran World Federation and the Roman Catholic Church.
Visa problems, an ongoing concern for ecumenical gatherings in the Northern Hemisphere, put a damper on the June celebration of the new World Communion of Reformed Churches, a group created by the merger of the two largest networks of churches in the Reformed tradition.
The Ecumenical Patriarch Bartholomeos I, a key leader for the world’s 300 million Orthodox Christians, has written a Lenten encyclical that stresses the need for greater unity for churches and counters accusations from a trio of Greek archbishops that ecumenism is heresy.
The ecumenical path has always been narrow, but recent events cast a new light on the limited and shifting range of ecumenical possibilities. With the exception of the success of the rapprochement of Luth eran, Reformed and United churches in Europe, intra-Protestant ecumenism seems to be dead in the water.
Although two celebrations of 50 years of dialogue between Russian Orthodox and German Protestant churches were canceled suddenly in a dispute over the election of a woman as Germany’s senior Protestant leader, a Russian church official says that academic conferences may become a way to continue ecumenical relations.
Speaking in Vatican City a month after the Vatican unveiled plans to facilitate the conversion of conservative Anglicans to Catholicism, Arch bishop of Canterbury Rowan Williams offered a moderately hopeful assessment of ecumenical relations between the two churches.
Pope Benedict’s invitation to Anglican bodies to join the Roman Catholic Church was seen by some observers as historically momentous and by others as insignificant (after all, a provision has always been there for Anglicans to convert). Which is it?