\n\t\t\t\tConcluded Projects\n\t\t\t<\/h5>\n\t\t<\/a>\t\t\n\t\t\t\t\t\t\n\t\t\t\tPublication of the Study \"Lutherische Identit\u00e4t. Lutheran Identity\"<\/a>\t\t\t<\/h3>\n\t\t\t\t\t\t\t\n\t\t\t13.12.2019\t\t\t\n\t\t\t | \t\t\t\t\t\n\t\t\t\t\t\t\t\t\tGeneral<\/a>, \t\t\t\tStudy Projects<\/a>\t\t\t\t<\/h5>\n\t\t\t\t\t\t\t\t\tDie Studie \u00bbLutherische Identit\u00e4t\u00ab ist ein Beitrag des Instituts f\u00fcr \u00d6kumenische Forschung in Strasbourg zur weltweiten Selbstverst\u00e4ndigung der lutherischen Kirchen. In drei Thesenreihen werden zuerst theologische Grund\u00fcberzeugungen der lutherischen Kirchen …\n\t\n\t\t\t\tDialogues\n\t\t\t<\/h5>\n\t\n\t\t\t\tGrowth in Dialogue\n\t\t\t<\/h2>\n\t
The bilateral dialogues between Christian churches seek to address in a direct but mediating way the doctrinal differences and conflicts that have caused divisions between churches. Since the 1960s, Lutherans have been involved in dialogues with other church families, such as Anglicans, Baptists, Mennonites, Methodists, Orthodox, Pentecostals, Reformed and Roman Catholics. The Institute's staff is invited by the Lutheran World Federation to serve as consultants in these dialogues. Our staff participates in the preparation and reception of the dialogues, is involved in the drafting and revision of ecumenical texts, and in the evaluation of dialogue results.<\/p>\n\t
\n\t\t\t\tTopics of the Dialogues\n\t\t\t<\/h2>\n\t\t\t\t\t\t\t\t\t\tLutheran-Anglican Dialogue<\/h4>\n\t\t\t\t\t
The Anglican and Lutheran churches came into existence as distinct entities within the Western church in the sixteenth century, and during that period had a great deal of mutual exchange and influence, as can be witnessed in the similarities that the Anglican Thirty-Nine Articles bear to the Augsburg Confession. The twentieth- and twenty-first-century dialogue has sought to be build on these already existing similarities in theology, liturgy, and church culture in order to bring the respective global communions into closer fellowship. Official dialogue on the international level has taken place since 1972, greatly enhanced by a number of significant full-communion agreements on the regional level. The major texts are listed and linked below.<\/p>\n
The Pullach Report<\/a>\u00a0(1972)<\/p>\nThe Helsinki Report<\/a>\u00a0(1982)<\/p>\nThe Niagara Report<\/a>\u00a0(1987)<\/p>\nThe Meissen Agreement<\/a>\u00a0(1988)<\/p>\nThe Porvoo Common Statemen<\/a>t<\/a>\u00a0(1992)<\/p>\nThe Hanover Report<\/a>\u00a0(1996)<\/p>\nCalled to Common Mission<\/a>\u00a0(1999)<\/p>\nThe Reuilly Declaration<\/a>\u00a0(1999)<\/p>\nGrowth in Communion<\/a>\u00a0(2000)<\/p>\nThe Waterloo Declaration<\/a>\u00a0(2001)<\/p>\nFurther opportunities for dialogue on a more informal level are convened by the Society of Anglican and Lutheran Theologians (SALT)<\/a> and the Anglican-Lutheran Society<\/a>.<\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran-Baptist Dialogue<\/h4>\n\t\t\t\t\t
The LWF and the Baptist World Alliance<\/a> started exploring the possibility of dialogue in 1975. The resulting Baptist-Lutheran Joint Commission met four times from 1986 to 1989 and produced the statement Baptists and Lutherans in Conversation: A Message to Our Churches<\/em>. No formal theological dialogue has been pursued since then, though some of the same issues have been addressed in the Lutheran-Mennonite dialogues<\/a> regarding baptism.<\/p>\nTexts<\/strong><\/p>\n\n- A Message to Our Churches<\/a><\/li>\n
- Preparatory document for the European dialogue between the Churches of the CPCE and the European Baptist Federation. Dialogue result 2005: GEKE<\/a>-Kirchen und der Baptistischen Europ\u00e4ischen F\u00f6deration.\u00a0Dialogergebnis 2005:\u00a0The Beginning of the Christian Life and the Nature of the Church<\/a><\/li>\n
- \u00a0Andr\u00e9 Birmel\u00e9:\u00a0Baptism in Ecumenical Dialogues<\/a><\/li>\n<\/ul>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Mennonite Study Commission<\/h4>\n\t\t\t\t\t
In 1980, when Lutherans celebrated the 450th anniversary of the Augsburg Confession, they hosted an ecumenical event and invited Mennonites to participate. What they hadn\u2019t realized was that Mennonites are the heirs of 16th-century Anabaptists, who are condemned at several points in the AC. This faux-pas led to national dialogues between Lutherans and Mennonites, first in France (1981-1984), then in Germany (1989-1992), and finally in the United States (2001-2004). Building on these national dialogues, the LWF convened an international dialogue with the Mennonite World Conference (Mennonite World Conference<\/a>).<\/p>\nThough the initial plan was to address theological differences, particularly on matters related to baptism and Christian involvement in the government and military, it soon became clear that an unresolved problem of the past was intruding on the present: the Mennonites remembered the Lutheran persecution of their predecessors in the 16th century, a fact that the Lutherans themselves had long since forgotten. Thus the dialogue shifted tactics and instead set about on an unprecedented ecumenical project: jointly telling the history of their relations in a form that both fully acknowledged as accurate. In the process, the Mennonites discovered that Lutherans had not actually executed as many of their ancestors as they\u2019d thought; the Lutherans, however, concluded that the 100 executed Anabaptists were 100 too many. They also had to address the justifications of persecution by Luther and Melanchthon, while being relieved to discover another Lutheran reformer Johannes Brenz\u2019s outspoken opposition to persecution.<\/p>\n
Als Antwort auf diese historische Entdeckung leiteten die Lutheraner innerhalb des LWB einen Prozess ein, um eine \u00f6ffentliche Entschuldigung und eine Bitte um Vergebung durch die mennonitische Gemeinschaft vorzubringen. Bei der Vollversammlung des LWB im Jahr 2010 in Stuttgart (Brenz‘ Heimatstadt) votierte der LWB einstimmig daf\u00fcr. Vertreter der Mennonitischen Weltkonferenz waren bereit, ihre und auch Gottes Vergebung auszusprechen. Auch dies war ein noch nie dagewesener \u00f6kumenischer Durchbruch. Der Text dieses gemeinsamen historischen Berichts kann hier heruntergeladen werden.<\/p>\n
In response to this historical discovery, the Lutherans initiated an internal process of the LWF to offer a public apology to and make a request for forgiveness from the Mennonite community. At the 2010 full assembly of the LWF in Stuttgart (Brenz\u2019s home city), the LWF voted unanimously to take the action, and then did so. Representatives of the MWC arrived prepared to offer, in turn, their full forgiveness and assurance of God\u2019s forgiveness, as well. This too was an unprecedented ecumenical breakthrough. The full text of the joint historical report can be accessed below.<\/p>\n
Heilung der Erinnerungen – Vers\u00f6hnung in Christus. Bericht der Internationalen lutherisch-mennonitischen Studienkommission<\/a><\/p>\n\u00a0<\/p>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Methodist Dialogue<\/h4>\n\t\t\t\t\t
Zwischen 1979 und 1984 trafen sich Vertreter des LWB und des World Methodist Council<\/a>\u00a0(WMC) f\u00fcnfmal zur Ausarbeitung des Dokuments The Church, Community of Grace<\/em>. Seither gibt es zwischen Lutheranern und Methodisten eine Reihe von regionalen Erkl\u00e4rungen der vollen Gemeinschaft, z.B. in Deutschland, Norwegen, Schweden und den Vereinigten Staaten<\/a>. Viele methodistische Kirchen haben sich der Gemeinschaft evangelischer Kirchen in Europa<\/a> angeschlossen, die als eine Initiative der Gemeinschaft zwischen Lutheranern und Reformierten begonnen hatte. Das WMC hat sich bei seiner Vollversammlung im Jahr 2006 in S\u00fcdkorea der Gemeinsamen Erkl\u00e4rung zur Rechtfertigungslehre<\/a> angeschlossen, die von Lutheranern und Katholiken 1999 unterzeichnet worden ist.<\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran-Orthodox Dialogue<\/h4>\n\t\t\t\t\t
The first Lutheran-Orthodox contacts took place already in the sixteenth century, through a visit of a Romanian Orthodox deacon to Wittenberg, where he befriended Melanchthon. Melanchthon and others undertook a translation of the Augsburg Confession into Greek for the benefit of the Ecumenical Patriarch, but the text never reached him. Several decades later, in the 1570s, many letters were exchanged between the Lutheran theologians in T\u00fcbingen and Jeremias II, the Patriarch of Constantinople at that time. The spirit of the exchange was irenic and interested, though the two parties were not able to establish much common ground.<\/p>\n
The Orthodox entered the ecumenical movement right at its beginning in the second decade of the twentieth century, but bilateral dialogue with Lutherans didn\u2019t begin until late in the century. After some years of mutual interest and negotiation, the first formal meeting of the Lutheran-Orthodox Joint Commission took place in Espoo, Finland, in 1981. Following after and running alongside a number of highly successful regional dialogues, the Joint Commission had met every year without fail since its inauguration and has produced twelve statements, which can be accessed below.<\/p>\n
Divine Revelation<\/a>\u00a0(3rd Plenary, Allentown 1985)<\/p>\nScripture and Tradition<\/a>\u00a0(4rd, Crete 1987)<\/p>\nThe Canon and the Inspiration of the Holy Scripture<\/a>\u00a0(5th, Bad Segeberg 1989)<\/p>\nAuthority in and of the Church:\u00a0A. The Ecumenical Councils\u00a0<\/a>(7th, Sandbjerg 1993)<\/p>\nAuthority in and of the Church:\u00a0B. Understanding of Salvation in the Light of the Ecumenical Councils<\/a>\u00a0(8th, Limassol 1995)<\/p>\nAuthority in and of the Church:\u00a0C. Salvation: Grace, Justification and Synergy<\/a>\u00a0(9th, Sigtuna 1998)<\/p>\nThe Mystery of the Church\u00a0A. Word and Sacraments (Mysteria) in the Life of the Church\u00a0<\/a>(10th, Damascus 2000)<\/p>\nThe Mystery of the Church\u00a0B. Mysteria\/ Sacraments as Means of Salvation\u00a0<\/a>(11th, Oslo 2002)<\/p>\nThe Mystery of the Church\u00a0C. Baptism and Chrismation as Sacraments of Initiation into the Church<\/a> (12th, Durau 2004)<\/p>\nThe Mystery of the Church\u00a0D. The Holy Eucharist in the Life of the Church<\/a>\u00a0(13th, Bratislava 2006)<\/p>\nThe Mystery of the Church\u00a0D.2 The Holy Eucharist in the Life of the Church. Preparation, Ecological and Social Implications<\/a>\u00a0(14th, Paphos 2008)<\/p>\nThe Mystery of the Church E. The Nature, Attributes, and Mission of the Church<\/a>\u00a0(15th, Wittenberg 2011)<\/p>\nProf. Risto Saarinen of the Theological Faculty at the University of Helsinki and a former member of the Institute staff has helpfully archived almost all of these statements, as well as many of those coming from regional dialogues, on his website<\/a>. He is also the author of an essential book on the Lutheran-Orthodox dialogue: Faith and Holiness: Lutheran-Orthodox Dialogue 1959-1994<\/em>\u00a0(G\u00f6ttingen: Vandenhoeck & Ruprecht 1997).<\/p>\n\t\t\t\t\t\t\t\t\t\tLutheran-Pentecostal Dialogue<\/h4>\n\t\t\t\t\t
Im Jahr 2004 bereitete das Institut den Weg f\u00fcr Gespr\u00e4che mit trinitarischen Pfingstlern auf internationaler Ebene. Es folgten sechs Jahre mit Begegnungen in Strasbourg, Pasadena, Tousand Oaks, Z\u00fcrich und Tampere. Im Jahr 2010 ver\u00f6ffentlichte das Institut zusammen mit dem David Du Plessis Center for Christian Spirituality in Pasadena und der European Pentecostal Charismatic Research Assocation in Z\u00fcrich das vom Format her weltweit winzigste \u00f6kumenische Dokument (das Heft misst 10,80 x 14 cm), Lutherans and Pentecostals in Dialogue<\/em>. Das Heft soll ein Handbuch f\u00fcr zuk\u00fcnftige Dialoge sein und beschreibt den Dialogprozess der Gruppe, nennt die empfohlenen Ziele, untersucht Gemeinsamkeiten und Verschiedenheiten unter der Rubrik „how we encounter Christ“ („Wie wir Christus begegnen“) (in Verk\u00fcndigung, Sakramenten\/Riten und Charismen) und schlie\u00dft mit drei langen Artikeln zur Geschichte des Luthertums f\u00fcr Pfingstler und der Geschichte des Pfingstlertums f\u00fcr Lutheraner sowie mit lutherischen Reaktionen auf pfingstlerische und charismatische Bewegungen. Der Text des Dokuments kann hier heruntergeladen werden.<\/p>\nThe Lutheran World Federation has decided to continue a formal dialogue with Trinitarian Pentecostals at the international level.<\/p>\n
Lutherans and Pentecostals in Dialogue<\/a><\/p>\n![\"\"](\"https:\/\/ecumenical-institute.org\/wp-content\/uploads\/2022\/06\/Team-2006-West-Angeles-COGIC-300x225.jpg\")
![\"\"](\"https:\/\/ecumenical-institute.org\/wp-content\/uploads\/2022\/06\/2010-Pent-Lutheran-Dialogue-near-Tamepere-a-300x225.jpg\")
<\/p>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Reformed Dialogues<\/h4>\n\t\t\t\t\t
The relationship between Lutherans and the Reformed can be compared to the one between Jacob and Esau: an intense struggle of sibling rivalry. The two came into existence at almost the exact same time and held a huge amount in common. But on two or three crucial issues they could not see eye to eye. An initial harmony turned into a complete breakdown. Politics more than theology dictated their relations in the centuries to come.<\/p>\n
However, since the second half of the twentieth century, there have been more declarations of church fellowship between Lutherans and Reformed than Lutherans have managed with any other Christian family. The seminal statement in this regard was the Leuenberg Agreement<\/a> of 1973, which addressed the three issues seen to be most divisive in the 16th century: the nature of Christ\u2019s presence in the Lord\u2019s Supper, christology, and predestination. The LA declared that the current-day churches\u2019 beliefs on these matters were no longer church-dividing, and thus it should be possible for the respective parties to enter into full communion with one another. Since the signing of the LA, almost 100 European churches have joined the resulting fellowship, called the Communion of Protestant Churches in Europe<\/a> including now Methodist, Brethren, and Waldensian churches, and even some Latin American churches have signed on. On the basis of LA, other Lutheran-Reformed fellowships have been established, such as the Formula of Agreement signed by the Evangelical Lutheran Church in America, the Presbyterian Church (USA), the Reformed Church in America, and the United Church of Christ. Since the establishment of the CPCE, Lutherans and the Reformed have continued to work together on topics of common theological concern .<\/p>\nIn addition to the significant regional work of the CPCE, the LWF conducts ann international dialogue with the World Communion of Reformed Churches<\/a> (a merger of the World Alliance of Reformed Churches and the Reformed Ecumenical Council). One of the most recent joint statements produced by the dialogue is Communion: On Being the Church <\/a>.<\/p>\nFurther texts by members of the Institute staff:<\/strong><\/p>\nAndr\u00e9 Birmel\u00e9:\u00a0Beitrag in der Festschrift f\u00fcr Walter Kardinal Kasper –Zur Ekklesiologie der Leuenberger Kirchengemeinschaft<\/a><\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran\/Roman Catholic Dialogue<\/h4>\n\t\t\t\t\t
Als Folge des Zweiten Vatikanischen Konzils trafen sich Lutheraner und Katholiken 1965 zum ersten Mal hier in Strasbourg in unserem Institut, um \u00fcber die M\u00f6glichkeit eines internationalen Dialogs nachzudenken. In der Zwischenzeit hat einer der produktivsten und weitreichendsten bilateralen Dialoge begonnen. Es ist eine gro\u00dfe Anzahl von gemeinsamen Stellungnahmen verabschiedet worden. Der Stab des Instituts war stark beteiligt an der Entwicklung des Konzepts von „Einheit in vers\u00f6hnter Verschiedenheit“ oder dem „differenzierten Konsens“, einer hermeneutischen Theorie, die die M\u00f6glichkeit eines gemeinsamen Inhalts hinter und unter verschiedenen Ausdrucksformen anbietet. Auf dieser Grundlage konnten Lutheraner und Katholiken zusammen im Jahr 1999 die Gemeinsame Erkl\u00e4rung zur Rechtfertigungslehre unterzeichnen.<\/p>\n
The Centro Pro Unione<\/a> in Rome provides a detailed list of meetings and reports of the Lutheran-Catholic Commission on Unity. A few of the most important are directly linked below.<\/p>\nThe Gospel and the Church („The Malta Report), 1972<\/a><\/p>\nAll Under One Christ (on the 450th anniversary of the Augsburg Confession), 1980<\/a><\/p>\nMartin Luther: Witness to Jesus Christ, 1983<\/a><\/p>\nFacing Unity, 1984<\/a><\/p>\nChurch and Justification, 1993<\/a><\/p>\nGemeinsame Erkl\u00e4rung zur Rechtfertigungslehre<\/a>, 1999<\/p>\nThe Joint Declaration on the Doctrine of Justification, 1999<\/a><\/p>\nThe Apostolicity of the Church, 2005<\/a><\/p>\nFrom Conflict to Communion<\/a>, 2013<\/p>\nAnother seminal text in this dialogue available in book form is \u00a0Lehrverurteilungen kirchentrennend?<\/a><\/em> Tl. 1, Rechtfertigung, Sakramente und Amt im Zeitalter der Reformation und heute. Karl Lehmann und Wolfhart Pannenberg (Hg.), Vandenhoeck & Ruprecht 1988.<\/p>\nFurther texts by members of the Institute staff:<\/strong><\/p>\n\n- Andr\u00e9 Birmel\u00e9: Vortrag beim Kolloquium der katholischen Universit\u00e4t Angers, Juni 2011 –La compr\u00e9hension du statut respectif de la tradition et de l’Ecriture dans le dialogue entre luth\u00e9riens et catholiques<\/a>\u00a0(auf Franz\u00f6sisch)<\/li>\n
- Andr\u00e9 Birmel\u00e9: Vortrag vim internationalen \u00f6kumenischen Kolloquium in Bose, Italien, Himmelfahrt 2012 – Sens et non-sens de l’expression ‚pr\u00e9sence r\u00e9elle‘<\/a>(auf Franz\u00f6sisch)<\/li>\n
- Andr\u00e9 Birmel\u00e9: Vortrag an der Katholischen Fakult\u00e4t der Universit\u00e4t T\u00fcbingen –\u00a0Die Rezeption des Zweiten Vatikanischen Konzils in der \u00d6kumene: ein evangelischer Beitrag<\/a><\/li>\n
- Andr\u00e9 Birmel\u00e9:\u00a0Beitrag in der Festschrift f\u00fcr Walter Kardinal Kasper –\u00a0Zur Ekklesiologie der Leuenberger Kirchengemeinschaft<\/a><\/li>\n
- Andr\u00e9 Birmel\u00e9:\u00a0Ist die Gemeinsame Erkl\u00e4rung der Rechtfertigungslehre von Bedeutung f\u00fcr die Diskussion \u00fcber das Papstamt?<\/a>\u00a0Siehe auch unter: Lutherisch-katholischer Dialog \u00fcber das Papstamt\u00a0– Gruppe von Farfa Sabina<\/a><\/li>\n
- Theodor Dieter:\u00a0From Conflict to Communion – Baptism and Growth in Communion (TD)<\/a><\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"
Studienprojekte Ein wesentlicher Auftrag des Instituts lautet, einen Beitrag zur Wahrnehmung der \u00f6kumenisch-theologischen Verantwortung der lutherischen Kirchen zu leisten. Das Institut kommt diesem Auftrag u.a. dadurch nach, dass es sich Studienprojekte vornimmt. Bei diesen Studienprojekten handelt es sich um gr\u00f6\u00dfere Forschungsvorhaben, die auf einen Zeitraum von zwei bis drei Jahren angelegt sind und nicht von […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":308,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"enabled","adv-header-id-meta":"","stick-header-meta":"enabled","header-above-stick-meta":"","header-main-stick-meta":"on","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-2261","page","type-page","status-publish","hentry"],"yoast_head":"\n
Forschung - Institut f\u00fcr \u00d6kumenische<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ecumenical-institute.org\/en\/uber-uns\/forschung\/\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Forschung - Institut f\u00fcr \u00d6kumenische\" \/>\n<meta property=\"og:description\" content=\"Studienprojekte Ein wesentlicher Auftrag des Instituts lautet, einen Beitrag zur Wahrnehmung der \u00f6kumenisch-theologischen Verantwortung der lutherischen Kirchen zu leisten. Das Institut kommt diesem Auftrag u.a. dadurch nach, dass es sich Studienprojekte vornimmt. 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\n\t\t\t13.12.2019\t\t\t\n\t\t\t | \t\t\t\t\t\n\t\t\t\t\t\t\t\t\tGeneral<\/a>, \t\t\t\tStudy Projects<\/a>\t\t\t\t<\/h5>\n\t\t\t\t\t\t\t\t\tDie Studie \u00bbLutherische Identit\u00e4t\u00ab ist ein Beitrag des Instituts f\u00fcr \u00d6kumenische Forschung in Strasbourg zur weltweiten Selbstverst\u00e4ndigung der lutherischen Kirchen. In drei Thesenreihen werden zuerst theologische Grund\u00fcberzeugungen der lutherischen Kirchen …\n\t\n\t\t\t\tDialogues\n\t\t\t<\/h5>\n\t\n\t\t\t\tGrowth in Dialogue\n\t\t\t<\/h2>\n\t
The bilateral dialogues between Christian churches seek to address in a direct but mediating way the doctrinal differences and conflicts that have caused divisions between churches. Since the 1960s, Lutherans have been involved in dialogues with other church families, such as Anglicans, Baptists, Mennonites, Methodists, Orthodox, Pentecostals, Reformed and Roman Catholics. The Institute's staff is invited by the Lutheran World Federation to serve as consultants in these dialogues. Our staff participates in the preparation and reception of the dialogues, is involved in the drafting and revision of ecumenical texts, and in the evaluation of dialogue results.<\/p>\n\t
\n\t\t\t\tTopics of the Dialogues\n\t\t\t<\/h2>\n\t\t\t\t\t\t\t\t\t\tLutheran-Anglican Dialogue<\/h4>\n\t\t\t\t\t
The Anglican and Lutheran churches came into existence as distinct entities within the Western church in the sixteenth century, and during that period had a great deal of mutual exchange and influence, as can be witnessed in the similarities that the Anglican Thirty-Nine Articles bear to the Augsburg Confession. The twentieth- and twenty-first-century dialogue has sought to be build on these already existing similarities in theology, liturgy, and church culture in order to bring the respective global communions into closer fellowship. Official dialogue on the international level has taken place since 1972, greatly enhanced by a number of significant full-communion agreements on the regional level. The major texts are listed and linked below.<\/p>\n
The Pullach Report<\/a>\u00a0(1972)<\/p>\nThe Helsinki Report<\/a>\u00a0(1982)<\/p>\nThe Niagara Report<\/a>\u00a0(1987)<\/p>\nThe Meissen Agreement<\/a>\u00a0(1988)<\/p>\nThe Porvoo Common Statemen<\/a>t<\/a>\u00a0(1992)<\/p>\nThe Hanover Report<\/a>\u00a0(1996)<\/p>\nCalled to Common Mission<\/a>\u00a0(1999)<\/p>\nThe Reuilly Declaration<\/a>\u00a0(1999)<\/p>\nGrowth in Communion<\/a>\u00a0(2000)<\/p>\nThe Waterloo Declaration<\/a>\u00a0(2001)<\/p>\nFurther opportunities for dialogue on a more informal level are convened by the Society of Anglican and Lutheran Theologians (SALT)<\/a> and the Anglican-Lutheran Society<\/a>.<\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran-Baptist Dialogue<\/h4>\n\t\t\t\t\t
The LWF and the Baptist World Alliance<\/a> started exploring the possibility of dialogue in 1975. The resulting Baptist-Lutheran Joint Commission met four times from 1986 to 1989 and produced the statement Baptists and Lutherans in Conversation: A Message to Our Churches<\/em>. No formal theological dialogue has been pursued since then, though some of the same issues have been addressed in the Lutheran-Mennonite dialogues<\/a> regarding baptism.<\/p>\nTexts<\/strong><\/p>\n\n- A Message to Our Churches<\/a><\/li>\n
- Preparatory document for the European dialogue between the Churches of the CPCE and the European Baptist Federation. Dialogue result 2005: GEKE<\/a>-Kirchen und der Baptistischen Europ\u00e4ischen F\u00f6deration.\u00a0Dialogergebnis 2005:\u00a0The Beginning of the Christian Life and the Nature of the Church<\/a><\/li>\n
- \u00a0Andr\u00e9 Birmel\u00e9:\u00a0Baptism in Ecumenical Dialogues<\/a><\/li>\n<\/ul>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Mennonite Study Commission<\/h4>\n\t\t\t\t\t
In 1980, when Lutherans celebrated the 450th anniversary of the Augsburg Confession, they hosted an ecumenical event and invited Mennonites to participate. What they hadn\u2019t realized was that Mennonites are the heirs of 16th-century Anabaptists, who are condemned at several points in the AC. This faux-pas led to national dialogues between Lutherans and Mennonites, first in France (1981-1984), then in Germany (1989-1992), and finally in the United States (2001-2004). Building on these national dialogues, the LWF convened an international dialogue with the Mennonite World Conference (Mennonite World Conference<\/a>).<\/p>\nThough the initial plan was to address theological differences, particularly on matters related to baptism and Christian involvement in the government and military, it soon became clear that an unresolved problem of the past was intruding on the present: the Mennonites remembered the Lutheran persecution of their predecessors in the 16th century, a fact that the Lutherans themselves had long since forgotten. Thus the dialogue shifted tactics and instead set about on an unprecedented ecumenical project: jointly telling the history of their relations in a form that both fully acknowledged as accurate. In the process, the Mennonites discovered that Lutherans had not actually executed as many of their ancestors as they\u2019d thought; the Lutherans, however, concluded that the 100 executed Anabaptists were 100 too many. They also had to address the justifications of persecution by Luther and Melanchthon, while being relieved to discover another Lutheran reformer Johannes Brenz\u2019s outspoken opposition to persecution.<\/p>\n
Als Antwort auf diese historische Entdeckung leiteten die Lutheraner innerhalb des LWB einen Prozess ein, um eine \u00f6ffentliche Entschuldigung und eine Bitte um Vergebung durch die mennonitische Gemeinschaft vorzubringen. Bei der Vollversammlung des LWB im Jahr 2010 in Stuttgart (Brenz‘ Heimatstadt) votierte der LWB einstimmig daf\u00fcr. Vertreter der Mennonitischen Weltkonferenz waren bereit, ihre und auch Gottes Vergebung auszusprechen. Auch dies war ein noch nie dagewesener \u00f6kumenischer Durchbruch. Der Text dieses gemeinsamen historischen Berichts kann hier heruntergeladen werden.<\/p>\n
In response to this historical discovery, the Lutherans initiated an internal process of the LWF to offer a public apology to and make a request for forgiveness from the Mennonite community. At the 2010 full assembly of the LWF in Stuttgart (Brenz\u2019s home city), the LWF voted unanimously to take the action, and then did so. Representatives of the MWC arrived prepared to offer, in turn, their full forgiveness and assurance of God\u2019s forgiveness, as well. This too was an unprecedented ecumenical breakthrough. The full text of the joint historical report can be accessed below.<\/p>\n
Heilung der Erinnerungen – Vers\u00f6hnung in Christus. Bericht der Internationalen lutherisch-mennonitischen Studienkommission<\/a><\/p>\n\u00a0<\/p>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Methodist Dialogue<\/h4>\n\t\t\t\t\t
Zwischen 1979 und 1984 trafen sich Vertreter des LWB und des World Methodist Council<\/a>\u00a0(WMC) f\u00fcnfmal zur Ausarbeitung des Dokuments The Church, Community of Grace<\/em>. Seither gibt es zwischen Lutheranern und Methodisten eine Reihe von regionalen Erkl\u00e4rungen der vollen Gemeinschaft, z.B. in Deutschland, Norwegen, Schweden und den Vereinigten Staaten<\/a>. Viele methodistische Kirchen haben sich der Gemeinschaft evangelischer Kirchen in Europa<\/a> angeschlossen, die als eine Initiative der Gemeinschaft zwischen Lutheranern und Reformierten begonnen hatte. Das WMC hat sich bei seiner Vollversammlung im Jahr 2006 in S\u00fcdkorea der Gemeinsamen Erkl\u00e4rung zur Rechtfertigungslehre<\/a> angeschlossen, die von Lutheranern und Katholiken 1999 unterzeichnet worden ist.<\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran-Orthodox Dialogue<\/h4>\n\t\t\t\t\t
The first Lutheran-Orthodox contacts took place already in the sixteenth century, through a visit of a Romanian Orthodox deacon to Wittenberg, where he befriended Melanchthon. Melanchthon and others undertook a translation of the Augsburg Confession into Greek for the benefit of the Ecumenical Patriarch, but the text never reached him. Several decades later, in the 1570s, many letters were exchanged between the Lutheran theologians in T\u00fcbingen and Jeremias II, the Patriarch of Constantinople at that time. The spirit of the exchange was irenic and interested, though the two parties were not able to establish much common ground.<\/p>\n
The Orthodox entered the ecumenical movement right at its beginning in the second decade of the twentieth century, but bilateral dialogue with Lutherans didn\u2019t begin until late in the century. After some years of mutual interest and negotiation, the first formal meeting of the Lutheran-Orthodox Joint Commission took place in Espoo, Finland, in 1981. Following after and running alongside a number of highly successful regional dialogues, the Joint Commission had met every year without fail since its inauguration and has produced twelve statements, which can be accessed below.<\/p>\n
Divine Revelation<\/a>\u00a0(3rd Plenary, Allentown 1985)<\/p>\nScripture and Tradition<\/a>\u00a0(4rd, Crete 1987)<\/p>\nThe Canon and the Inspiration of the Holy Scripture<\/a>\u00a0(5th, Bad Segeberg 1989)<\/p>\nAuthority in and of the Church:\u00a0A. The Ecumenical Councils\u00a0<\/a>(7th, Sandbjerg 1993)<\/p>\nAuthority in and of the Church:\u00a0B. Understanding of Salvation in the Light of the Ecumenical Councils<\/a>\u00a0(8th, Limassol 1995)<\/p>\nAuthority in and of the Church:\u00a0C. Salvation: Grace, Justification and Synergy<\/a>\u00a0(9th, Sigtuna 1998)<\/p>\nThe Mystery of the Church\u00a0A. Word and Sacraments (Mysteria) in the Life of the Church\u00a0<\/a>(10th, Damascus 2000)<\/p>\nThe Mystery of the Church\u00a0B. Mysteria\/ Sacraments as Means of Salvation\u00a0<\/a>(11th, Oslo 2002)<\/p>\nThe Mystery of the Church\u00a0C. Baptism and Chrismation as Sacraments of Initiation into the Church<\/a> (12th, Durau 2004)<\/p>\nThe Mystery of the Church\u00a0D. The Holy Eucharist in the Life of the Church<\/a>\u00a0(13th, Bratislava 2006)<\/p>\nThe Mystery of the Church\u00a0D.2 The Holy Eucharist in the Life of the Church. Preparation, Ecological and Social Implications<\/a>\u00a0(14th, Paphos 2008)<\/p>\nThe Mystery of the Church E. The Nature, Attributes, and Mission of the Church<\/a>\u00a0(15th, Wittenberg 2011)<\/p>\nProf. Risto Saarinen of the Theological Faculty at the University of Helsinki and a former member of the Institute staff has helpfully archived almost all of these statements, as well as many of those coming from regional dialogues, on his website<\/a>. He is also the author of an essential book on the Lutheran-Orthodox dialogue: Faith and Holiness: Lutheran-Orthodox Dialogue 1959-1994<\/em>\u00a0(G\u00f6ttingen: Vandenhoeck & Ruprecht 1997).<\/p>\n\t\t\t\t\t\t\t\t\t\tLutheran-Pentecostal Dialogue<\/h4>\n\t\t\t\t\t
Im Jahr 2004 bereitete das Institut den Weg f\u00fcr Gespr\u00e4che mit trinitarischen Pfingstlern auf internationaler Ebene. Es folgten sechs Jahre mit Begegnungen in Strasbourg, Pasadena, Tousand Oaks, Z\u00fcrich und Tampere. Im Jahr 2010 ver\u00f6ffentlichte das Institut zusammen mit dem David Du Plessis Center for Christian Spirituality in Pasadena und der European Pentecostal Charismatic Research Assocation in Z\u00fcrich das vom Format her weltweit winzigste \u00f6kumenische Dokument (das Heft misst 10,80 x 14 cm), Lutherans and Pentecostals in Dialogue<\/em>. Das Heft soll ein Handbuch f\u00fcr zuk\u00fcnftige Dialoge sein und beschreibt den Dialogprozess der Gruppe, nennt die empfohlenen Ziele, untersucht Gemeinsamkeiten und Verschiedenheiten unter der Rubrik „how we encounter Christ“ („Wie wir Christus begegnen“) (in Verk\u00fcndigung, Sakramenten\/Riten und Charismen) und schlie\u00dft mit drei langen Artikeln zur Geschichte des Luthertums f\u00fcr Pfingstler und der Geschichte des Pfingstlertums f\u00fcr Lutheraner sowie mit lutherischen Reaktionen auf pfingstlerische und charismatische Bewegungen. Der Text des Dokuments kann hier heruntergeladen werden.<\/p>\nThe Lutheran World Federation has decided to continue a formal dialogue with Trinitarian Pentecostals at the international level.<\/p>\n
Lutherans and Pentecostals in Dialogue<\/a><\/p>\n <\/p>\n\t\t\t\t\t\t\t\t\t\t
Lutheran-Reformed Dialogues<\/h4>\n\t\t\t\t\t
The relationship between Lutherans and the Reformed can be compared to the one between Jacob and Esau: an intense struggle of sibling rivalry. The two came into existence at almost the exact same time and held a huge amount in common. But on two or three crucial issues they could not see eye to eye. An initial harmony turned into a complete breakdown. Politics more than theology dictated their relations in the centuries to come.<\/p>\n
However, since the second half of the twentieth century, there have been more declarations of church fellowship between Lutherans and Reformed than Lutherans have managed with any other Christian family. The seminal statement in this regard was the Leuenberg Agreement<\/a> of 1973, which addressed the three issues seen to be most divisive in the 16th century: the nature of Christ\u2019s presence in the Lord\u2019s Supper, christology, and predestination. The LA declared that the current-day churches\u2019 beliefs on these matters were no longer church-dividing, and thus it should be possible for the respective parties to enter into full communion with one another. Since the signing of the LA, almost 100 European churches have joined the resulting fellowship, called the Communion of Protestant Churches in Europe<\/a> including now Methodist, Brethren, and Waldensian churches, and even some Latin American churches have signed on. On the basis of LA, other Lutheran-Reformed fellowships have been established, such as the Formula of Agreement signed by the Evangelical Lutheran Church in America, the Presbyterian Church (USA), the Reformed Church in America, and the United Church of Christ. Since the establishment of the CPCE, Lutherans and the Reformed have continued to work together on topics of common theological concern .<\/p>\nIn addition to the significant regional work of the CPCE, the LWF conducts ann international dialogue with the World Communion of Reformed Churches<\/a> (a merger of the World Alliance of Reformed Churches and the Reformed Ecumenical Council). One of the most recent joint statements produced by the dialogue is Communion: On Being the Church <\/a>.<\/p>\nFurther texts by members of the Institute staff:<\/strong><\/p>\nAndr\u00e9 Birmel\u00e9:\u00a0Beitrag in der Festschrift f\u00fcr Walter Kardinal Kasper –Zur Ekklesiologie der Leuenberger Kirchengemeinschaft<\/a><\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran\/Roman Catholic Dialogue<\/h4>\n\t\t\t\t\t
Als Folge des Zweiten Vatikanischen Konzils trafen sich Lutheraner und Katholiken 1965 zum ersten Mal hier in Strasbourg in unserem Institut, um \u00fcber die M\u00f6glichkeit eines internationalen Dialogs nachzudenken. In der Zwischenzeit hat einer der produktivsten und weitreichendsten bilateralen Dialoge begonnen. Es ist eine gro\u00dfe Anzahl von gemeinsamen Stellungnahmen verabschiedet worden. Der Stab des Instituts war stark beteiligt an der Entwicklung des Konzepts von „Einheit in vers\u00f6hnter Verschiedenheit“ oder dem „differenzierten Konsens“, einer hermeneutischen Theorie, die die M\u00f6glichkeit eines gemeinsamen Inhalts hinter und unter verschiedenen Ausdrucksformen anbietet. Auf dieser Grundlage konnten Lutheraner und Katholiken zusammen im Jahr 1999 die Gemeinsame Erkl\u00e4rung zur Rechtfertigungslehre unterzeichnen.<\/p>\n
The Centro Pro Unione<\/a> in Rome provides a detailed list of meetings and reports of the Lutheran-Catholic Commission on Unity. A few of the most important are directly linked below.<\/p>\nThe Gospel and the Church („The Malta Report), 1972<\/a><\/p>\nAll Under One Christ (on the 450th anniversary of the Augsburg Confession), 1980<\/a><\/p>\nMartin Luther: Witness to Jesus Christ, 1983<\/a><\/p>\nFacing Unity, 1984<\/a><\/p>\nChurch and Justification, 1993<\/a><\/p>\nGemeinsame Erkl\u00e4rung zur Rechtfertigungslehre<\/a>, 1999<\/p>\nThe Joint Declaration on the Doctrine of Justification, 1999<\/a><\/p>\nThe Apostolicity of the Church, 2005<\/a><\/p>\nFrom Conflict to Communion<\/a>, 2013<\/p>\nAnother seminal text in this dialogue available in book form is \u00a0Lehrverurteilungen kirchentrennend?<\/a><\/em> Tl. 1, Rechtfertigung, Sakramente und Amt im Zeitalter der Reformation und heute. Karl Lehmann und Wolfhart Pannenberg (Hg.), Vandenhoeck & Ruprecht 1988.<\/p>\nFurther texts by members of the Institute staff:<\/strong><\/p>\n\n- Andr\u00e9 Birmel\u00e9: Vortrag beim Kolloquium der katholischen Universit\u00e4t Angers, Juni 2011 –La compr\u00e9hension du statut respectif de la tradition et de l’Ecriture dans le dialogue entre luth\u00e9riens et catholiques<\/a>\u00a0(auf Franz\u00f6sisch)<\/li>\n
- Andr\u00e9 Birmel\u00e9: Vortrag vim internationalen \u00f6kumenischen Kolloquium in Bose, Italien, Himmelfahrt 2012 – Sens et non-sens de l’expression ‚pr\u00e9sence r\u00e9elle‘<\/a>(auf Franz\u00f6sisch)<\/li>\n
- Andr\u00e9 Birmel\u00e9: Vortrag an der Katholischen Fakult\u00e4t der Universit\u00e4t T\u00fcbingen –\u00a0Die Rezeption des Zweiten Vatikanischen Konzils in der \u00d6kumene: ein evangelischer Beitrag<\/a><\/li>\n
- Andr\u00e9 Birmel\u00e9:\u00a0Beitrag in der Festschrift f\u00fcr Walter Kardinal Kasper –\u00a0Zur Ekklesiologie der Leuenberger Kirchengemeinschaft<\/a><\/li>\n
- Andr\u00e9 Birmel\u00e9:\u00a0Ist die Gemeinsame Erkl\u00e4rung der Rechtfertigungslehre von Bedeutung f\u00fcr die Diskussion \u00fcber das Papstamt?<\/a>\u00a0Siehe auch unter: Lutherisch-katholischer Dialog \u00fcber das Papstamt\u00a0– Gruppe von Farfa Sabina<\/a><\/li>\n
- Theodor Dieter:\u00a0From Conflict to Communion – Baptism and Growth in Communion (TD)<\/a><\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"
Studienprojekte Ein wesentlicher Auftrag des Instituts lautet, einen Beitrag zur Wahrnehmung der \u00f6kumenisch-theologischen Verantwortung der lutherischen Kirchen zu leisten. Das Institut kommt diesem Auftrag u.a. dadurch nach, dass es sich Studienprojekte vornimmt. Bei diesen Studienprojekten handelt es sich um gr\u00f6\u00dfere Forschungsvorhaben, die auf einen Zeitraum von zwei bis drei Jahren angelegt sind und nicht von […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":308,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"enabled","adv-header-id-meta":"","stick-header-meta":"enabled","header-above-stick-meta":"","header-main-stick-meta":"on","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-2261","page","type-page","status-publish","hentry"],"yoast_head":"\n
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\n\t\t\t\tGrowth in Dialogue\n\t\t\t<\/h2>\n\t
Lutheran-Anglican Dialogue<\/h4>\n\t\t\t\t\t
The Helsinki Report<\/a>\u00a0(1982)<\/p>\n The Niagara Report<\/a>\u00a0(1987)<\/p>\n The Meissen Agreement<\/a>\u00a0(1988)<\/p>\n The Porvoo Common Statemen<\/a>t<\/a>\u00a0(1992)<\/p>\n The Hanover Report<\/a>\u00a0(1996)<\/p>\n Called to Common Mission<\/a>\u00a0(1999)<\/p>\n The Reuilly Declaration<\/a>\u00a0(1999)<\/p>\n Growth in Communion<\/a>\u00a0(2000)<\/p>\n The Waterloo Declaration<\/a>\u00a0(2001)<\/p>\n Further opportunities for dialogue on a more informal level are convened by the Society of Anglican and Lutheran Theologians (SALT)<\/a> and the Anglican-Lutheran Society<\/a>.<\/p>\n\t\t\t\t\t\t\t\t\t\t The LWF and the Baptist World Alliance<\/a> started exploring the possibility of dialogue in 1975. The resulting Baptist-Lutheran Joint Commission met four times from 1986 to 1989 and produced the statement Baptists and Lutherans in Conversation: A Message to Our Churches<\/em>. No formal theological dialogue has been pursued since then, though some of the same issues have been addressed in the Lutheran-Mennonite dialogues<\/a> regarding baptism.<\/p>\n Texts<\/strong><\/p>\n In 1980, when Lutherans celebrated the 450th anniversary of the Augsburg Confession, they hosted an ecumenical event and invited Mennonites to participate. What they hadn\u2019t realized was that Mennonites are the heirs of 16th-century Anabaptists, who are condemned at several points in the AC. This faux-pas led to national dialogues between Lutherans and Mennonites, first in France (1981-1984), then in Germany (1989-1992), and finally in the United States (2001-2004). Building on these national dialogues, the LWF convened an international dialogue with the Mennonite World Conference (Mennonite World Conference<\/a>).<\/p>\n Though the initial plan was to address theological differences, particularly on matters related to baptism and Christian involvement in the government and military, it soon became clear that an unresolved problem of the past was intruding on the present: the Mennonites remembered the Lutheran persecution of their predecessors in the 16th century, a fact that the Lutherans themselves had long since forgotten. Thus the dialogue shifted tactics and instead set about on an unprecedented ecumenical project: jointly telling the history of their relations in a form that both fully acknowledged as accurate. In the process, the Mennonites discovered that Lutherans had not actually executed as many of their ancestors as they\u2019d thought; the Lutherans, however, concluded that the 100 executed Anabaptists were 100 too many. They also had to address the justifications of persecution by Luther and Melanchthon, while being relieved to discover another Lutheran reformer Johannes Brenz\u2019s outspoken opposition to persecution.<\/p>\n Als Antwort auf diese historische Entdeckung leiteten die Lutheraner innerhalb des LWB einen Prozess ein, um eine \u00f6ffentliche Entschuldigung und eine Bitte um Vergebung durch die mennonitische Gemeinschaft vorzubringen. Bei der Vollversammlung des LWB im Jahr 2010 in Stuttgart (Brenz‘ Heimatstadt) votierte der LWB einstimmig daf\u00fcr. Vertreter der Mennonitischen Weltkonferenz waren bereit, ihre und auch Gottes Vergebung auszusprechen. Auch dies war ein noch nie dagewesener \u00f6kumenischer Durchbruch. Der Text dieses gemeinsamen historischen Berichts kann hier heruntergeladen werden.<\/p>\n In response to this historical discovery, the Lutherans initiated an internal process of the LWF to offer a public apology to and make a request for forgiveness from the Mennonite community. At the 2010 full assembly of the LWF in Stuttgart (Brenz\u2019s home city), the LWF voted unanimously to take the action, and then did so. Representatives of the MWC arrived prepared to offer, in turn, their full forgiveness and assurance of God\u2019s forgiveness, as well. This too was an unprecedented ecumenical breakthrough. The full text of the joint historical report can be accessed below.<\/p>\n Heilung der Erinnerungen – Vers\u00f6hnung in Christus. Bericht der Internationalen lutherisch-mennonitischen Studienkommission<\/a><\/p>\n \u00a0<\/p>\n\t\t\t\t\t\t\t\t\t\t Zwischen 1979 und 1984 trafen sich Vertreter des LWB und des World Methodist Council<\/a>\u00a0(WMC) f\u00fcnfmal zur Ausarbeitung des Dokuments The Church, Community of Grace<\/em>. Seither gibt es zwischen Lutheranern und Methodisten eine Reihe von regionalen Erkl\u00e4rungen der vollen Gemeinschaft, z.B. in Deutschland, Norwegen, Schweden und den Vereinigten Staaten<\/a>. Viele methodistische Kirchen haben sich der Gemeinschaft evangelischer Kirchen in Europa<\/a> angeschlossen, die als eine Initiative der Gemeinschaft zwischen Lutheranern und Reformierten begonnen hatte. Das WMC hat sich bei seiner Vollversammlung im Jahr 2006 in S\u00fcdkorea der Gemeinsamen Erkl\u00e4rung zur Rechtfertigungslehre<\/a> angeschlossen, die von Lutheranern und Katholiken 1999 unterzeichnet worden ist.<\/p>\n\t\t\t\t\t\t\t\t\t\t The first Lutheran-Orthodox contacts took place already in the sixteenth century, through a visit of a Romanian Orthodox deacon to Wittenberg, where he befriended Melanchthon. Melanchthon and others undertook a translation of the Augsburg Confession into Greek for the benefit of the Ecumenical Patriarch, but the text never reached him. Several decades later, in the 1570s, many letters were exchanged between the Lutheran theologians in T\u00fcbingen and Jeremias II, the Patriarch of Constantinople at that time. The spirit of the exchange was irenic and interested, though the two parties were not able to establish much common ground.<\/p>\n The Orthodox entered the ecumenical movement right at its beginning in the second decade of the twentieth century, but bilateral dialogue with Lutherans didn\u2019t begin until late in the century. After some years of mutual interest and negotiation, the first formal meeting of the Lutheran-Orthodox Joint Commission took place in Espoo, Finland, in 1981. Following after and running alongside a number of highly successful regional dialogues, the Joint Commission had met every year without fail since its inauguration and has produced twelve statements, which can be accessed below.<\/p>\n Divine Revelation<\/a>\u00a0(3rd Plenary, Allentown 1985)<\/p>\n Scripture and Tradition<\/a>\u00a0(4rd, Crete 1987)<\/p>\n The Canon and the Inspiration of the Holy Scripture<\/a>\u00a0(5th, Bad Segeberg 1989)<\/p>\n Authority in and of the Church:\u00a0A. The Ecumenical Councils\u00a0<\/a>(7th, Sandbjerg 1993)<\/p>\n Authority in and of the Church:\u00a0B. Understanding of Salvation in the Light of the Ecumenical Councils<\/a>\u00a0(8th, Limassol 1995)<\/p>\n Authority in and of the Church:\u00a0C. Salvation: Grace, Justification and Synergy<\/a>\u00a0(9th, Sigtuna 1998)<\/p>\n The Mystery of the Church\u00a0A. Word and Sacraments (Mysteria) in the Life of the Church\u00a0<\/a>(10th, Damascus 2000)<\/p>\n The Mystery of the Church\u00a0B. Mysteria\/ Sacraments as Means of Salvation\u00a0<\/a>(11th, Oslo 2002)<\/p>\n The Mystery of the Church\u00a0C. Baptism and Chrismation as Sacraments of Initiation into the Church<\/a> (12th, Durau 2004)<\/p>\n The Mystery of the Church\u00a0D. The Holy Eucharist in the Life of the Church<\/a>\u00a0(13th, Bratislava 2006)<\/p>\n The Mystery of the Church\u00a0D.2 The Holy Eucharist in the Life of the Church. Preparation, Ecological and Social Implications<\/a>\u00a0(14th, Paphos 2008)<\/p>\n The Mystery of the Church E. The Nature, Attributes, and Mission of the Church<\/a>\u00a0(15th, Wittenberg 2011)<\/p>\n Prof. Risto Saarinen of the Theological Faculty at the University of Helsinki and a former member of the Institute staff has helpfully archived almost all of these statements, as well as many of those coming from regional dialogues, on his website<\/a>. He is also the author of an essential book on the Lutheran-Orthodox dialogue: Faith and Holiness: Lutheran-Orthodox Dialogue 1959-1994<\/em>\u00a0(G\u00f6ttingen: Vandenhoeck & Ruprecht 1997).<\/p>\n\t\t\t\t\t\t\t\t\t\t Im Jahr 2004 bereitete das Institut den Weg f\u00fcr Gespr\u00e4che mit trinitarischen Pfingstlern auf internationaler Ebene. Es folgten sechs Jahre mit Begegnungen in Strasbourg, Pasadena, Tousand Oaks, Z\u00fcrich und Tampere. Im Jahr 2010 ver\u00f6ffentlichte das Institut zusammen mit dem David Du Plessis Center for Christian Spirituality in Pasadena und der European Pentecostal Charismatic Research Assocation in Z\u00fcrich das vom Format her weltweit winzigste \u00f6kumenische Dokument (das Heft misst 10,80 x 14 cm), Lutherans and Pentecostals in Dialogue<\/em>. Das Heft soll ein Handbuch f\u00fcr zuk\u00fcnftige Dialoge sein und beschreibt den Dialogprozess der Gruppe, nennt die empfohlenen Ziele, untersucht Gemeinsamkeiten und Verschiedenheiten unter der Rubrik „how we encounter Christ“ („Wie wir Christus begegnen“) (in Verk\u00fcndigung, Sakramenten\/Riten und Charismen) und schlie\u00dft mit drei langen Artikeln zur Geschichte des Luthertums f\u00fcr Pfingstler und der Geschichte des Pfingstlertums f\u00fcr Lutheraner sowie mit lutherischen Reaktionen auf pfingstlerische und charismatische Bewegungen. Der Text des Dokuments kann hier heruntergeladen werden.<\/p>\n The Lutheran World Federation has decided to continue a formal dialogue with Trinitarian Pentecostals at the international level.<\/p>\n Lutherans and Pentecostals in Dialogue<\/a><\/p>\n The relationship between Lutherans and the Reformed can be compared to the one between Jacob and Esau: an intense struggle of sibling rivalry. The two came into existence at almost the exact same time and held a huge amount in common. But on two or three crucial issues they could not see eye to eye. An initial harmony turned into a complete breakdown. Politics more than theology dictated their relations in the centuries to come.<\/p>\n However, since the second half of the twentieth century, there have been more declarations of church fellowship between Lutherans and Reformed than Lutherans have managed with any other Christian family. The seminal statement in this regard was the Leuenberg Agreement<\/a> of 1973, which addressed the three issues seen to be most divisive in the 16th century: the nature of Christ\u2019s presence in the Lord\u2019s Supper, christology, and predestination. The LA declared that the current-day churches\u2019 beliefs on these matters were no longer church-dividing, and thus it should be possible for the respective parties to enter into full communion with one another. Since the signing of the LA, almost 100 European churches have joined the resulting fellowship, called the Communion of Protestant Churches in Europe<\/a> including now Methodist, Brethren, and Waldensian churches, and even some Latin American churches have signed on. On the basis of LA, other Lutheran-Reformed fellowships have been established, such as the Formula of Agreement signed by the Evangelical Lutheran Church in America, the Presbyterian Church (USA), the Reformed Church in America, and the United Church of Christ. Since the establishment of the CPCE, Lutherans and the Reformed have continued to work together on topics of common theological concern .<\/p>\n In addition to the significant regional work of the CPCE, the LWF conducts ann international dialogue with the World Communion of Reformed Churches<\/a> (a merger of the World Alliance of Reformed Churches and the Reformed Ecumenical Council). One of the most recent joint statements produced by the dialogue is Communion: On Being the Church <\/a>.<\/p>\n Further texts by members of the Institute staff:<\/strong><\/p>\n Andr\u00e9 Birmel\u00e9:\u00a0Beitrag in der Festschrift f\u00fcr Walter Kardinal Kasper –Zur Ekklesiologie der Leuenberger Kirchengemeinschaft<\/a><\/p>\n\t\t\t\t\t\t\t\t\t\t Als Folge des Zweiten Vatikanischen Konzils trafen sich Lutheraner und Katholiken 1965 zum ersten Mal hier in Strasbourg in unserem Institut, um \u00fcber die M\u00f6glichkeit eines internationalen Dialogs nachzudenken. In der Zwischenzeit hat einer der produktivsten und weitreichendsten bilateralen Dialoge begonnen. Es ist eine gro\u00dfe Anzahl von gemeinsamen Stellungnahmen verabschiedet worden. Der Stab des Instituts war stark beteiligt an der Entwicklung des Konzepts von „Einheit in vers\u00f6hnter Verschiedenheit“ oder dem „differenzierten Konsens“, einer hermeneutischen Theorie, die die M\u00f6glichkeit eines gemeinsamen Inhalts hinter und unter verschiedenen Ausdrucksformen anbietet. Auf dieser Grundlage konnten Lutheraner und Katholiken zusammen im Jahr 1999 die Gemeinsame Erkl\u00e4rung zur Rechtfertigungslehre unterzeichnen.<\/p>\n The Centro Pro Unione<\/a> in Rome provides a detailed list of meetings and reports of the Lutheran-Catholic Commission on Unity. A few of the most important are directly linked below.<\/p>\n The Gospel and the Church („The Malta Report), 1972<\/a><\/p>\n All Under One Christ (on the 450th anniversary of the Augsburg Confession), 1980<\/a><\/p>\n Martin Luther: Witness to Jesus Christ, 1983<\/a><\/p>\n Facing Unity, 1984<\/a><\/p>\n Church and Justification, 1993<\/a><\/p>\n Gemeinsame Erkl\u00e4rung zur Rechtfertigungslehre<\/a>, 1999<\/p>\n The Joint Declaration on the Doctrine of Justification, 1999<\/a><\/p>\n The Apostolicity of the Church, 2005<\/a><\/p>\n From Conflict to Communion<\/a>, 2013<\/p>\n Another seminal text in this dialogue available in book form is \u00a0Lehrverurteilungen kirchentrennend?<\/a><\/em> Tl. 1, Rechtfertigung, Sakramente und Amt im Zeitalter der Reformation und heute. Karl Lehmann und Wolfhart Pannenberg (Hg.), Vandenhoeck & Ruprecht 1988.<\/p>\n Further texts by members of the Institute staff:<\/strong><\/p>\n Studienprojekte Ein wesentlicher Auftrag des Instituts lautet, einen Beitrag zur Wahrnehmung der \u00f6kumenisch-theologischen Verantwortung der lutherischen Kirchen zu leisten. Das Institut kommt diesem Auftrag u.a. dadurch nach, dass es sich Studienprojekte vornimmt. Bei diesen Studienprojekten handelt es sich um gr\u00f6\u00dfere Forschungsvorhaben, die auf einen Zeitraum von zwei bis drei Jahren angelegt sind und nicht von […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":308,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"enabled","adv-header-id-meta":"","stick-header-meta":"enabled","header-above-stick-meta":"","header-main-stick-meta":"on","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-2261","page","type-page","status-publish","hentry"],"yoast_head":"\n Lutheran-Baptist Dialogue<\/h4>\n\t\t\t\t\t
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Lutheran-Mennonite Study Commission<\/h4>\n\t\t\t\t\t
Lutheran-Methodist Dialogue<\/h4>\n\t\t\t\t\t
Lutheran-Orthodox Dialogue<\/h4>\n\t\t\t\t\t
Lutheran-Pentecostal Dialogue<\/h4>\n\t\t\t\t\t
<\/p>\n\t\t\t\t\t\t\t\t\t\t Lutheran-Reformed Dialogues<\/h4>\n\t\t\t\t\t
Lutheran\/Roman Catholic Dialogue<\/h4>\n\t\t\t\t\t
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