The Ecumenical Movement

In 1961, to New Delhi WCC assembly a report was presented on the importance of ecumenical theological education and under the subtitle ‘ecumenical education’ it emphasized on the history and expression of the ecumenical movement that would call for personal participation in ecumenical responsibilities of witness, service and unity. During July 28-August 5, 1949; August 8-15, 1952; September 6-10, 1956; August 28-September 1, 1959; February 22-25, 1982; and June 20-29, 1982 some important consultations were held by the historians of Christianity at Bossey on developing methods for writing and teaching history of ecumenical movement as part of history of Christianity. In 1978 at Bangalore Faith and Order conference a report on “Towards Common

The methodology has been shifted from Eurocentric to global and third world Christianity role in ecumenical movement, and the growth of indigenous movements of Christianity and their historiographies. In contrast to conventional historiographies the new movements adopted the methodology suitable to its subjects: (1) their distinctive approach to spirituality, (2) their socio-political context, and (3) their engagement with their host

The middle of the 20th century ecumenical movement spent much of its energy to the task of uniting Christianity. In the context of crisis in Ecumenical movement the Faith and Order Movement in its attempt to bring unity among churches developed various methodological tools-Comparative Method, Dialectical method, Christological Method, and Inter-contextual method to foster a common history and dialogue with others for unity. There was also Dialogue method developed between Lutherans and Reformed Churches for confessional identity and common understanding. Though all these tools are useful in ecumenical historiography, the cooperative method that was developed in Latin America will be a suitable one in the context of present ecumenical movement and the growth of non-ecumenical churches, especially to Indian context.

Cooperative Method: The cooperative methodological tool for ecumenical historiography was originally proposed by Jeffry Gros. He gives two examples from the context of Latin American Historiography of Christianity and North American context where historians from different confessional background come together for rereading and rewriting history from a new perspective. The cooperative method brings historians from different ecclesial backgrounds to reread and rewrite history together by taking into account the social,