ECUMENISM TODAY
CHAPTER ONE: GENERAL INTRODUCTION
1.1 BACKGROUND OF STUDY
Historically, the Christian world witnessed several misunderstandings beginning from the medieval era which led to disunity and separation from ecclesiastical communion. In the course of time, more factions and separate unites emerged from what use to be a dimensional division. Obviously, the larger a system gets, the more complicated it becomes. Initially when this disunity among Christians was a question of the Western and the Eastern Churches, the tensions was not very visible, but in recent times in almost every nuke and cranny of the society one discovers very many pockets of Christian factions (or independent communities). The implication is the multiplicity of Christianity and the worst of all, multiplicity of religions in our society. This situation demands that a new and more sophisticated strategy be adopted in the adventure for unity among Christians.
1.2 STATEMENT OF THE PROBLEM
The treasury of history reveals the fact of discord among the originally “One Church” founded by Christ. The effort to re-install this unity is the task ecumenism focuses on. However, the motion of separation has gone beyond the initial great upheaval which began in the West toward the end of the Middle Ages, and has reached a level where one may wonder if unity is still a possibility.
1.3 PURPOSE OF STUDY
The basic task of this study is to establish the possibility of ecumenism in our contemporary era.
1.4 SIGNIFICANCE OF THE STUDY
Factually speaking, a great percentage of social, economic and political instability and squabbles in our society germinate from religion. Consequently, this study is determined to give insight into the necessity of unity among not only Christians but all religions in our society today as far as possible. Academically, this study will also add to the wealth of our knowledge of the concept of ecumenism.
1.5 SCOPE OF STUDY
Although this study is on ecumenism, it is does not look into all dimensions and totality of what is involved in ecumenism; rather, it is centered specifically on the possibility of ecumenism despite the countless number of religions in our society today.
1.6 METHODOLOGY
This research or study is based on library research.
CHPATER TWO: LITERATURE REVIEW
The issue or question of ecumenism did not come from nowhere. It can be traced back to the prayer of Jesus Christ who is the founder of Christianity. It was as though he was aware of a future disunity amongst Christians and made this passionate petition to his Father: “…that they may be one” (Jn.17:21). This particular prayer became the stratum on which ecumenism is rooted. The other testimony is Paul. In most of his scriptural epistles, Paul is very ample working the Christian unity theme. This is because from the beginning of the development of the Church, in the first century some differences arose between Christians proceeding from Judaism and those proceeding from the gentile community. Paul, who was raised as a Hebrew citizen, understands the social, cultural, and religious tensions between both communities. With this background and with his conversion to Christianity, the apostle makes extraordinary contributions to the Christian unity theme.
Following the footsteps of the master, (Jesus Christ), the Vatican II Council adopted as part of her task to champion the course of this unity. The evidence of this is clearly perceived in the Vatican II document decree on ecumenism: “Unitatis Reintegration”. Here the council fathers first acknowledged the fact of the disunity among Christians then demonstrates how unity can be re-installed once more. “Unitatis Reintegration” unveils how the different present pseudopodia of the initially one-united Church can be drawn back or at least readjusted to the status of tolerance and understanding. Towards the close of this document, the council reaffirms that though the entire Christendom must make conscious efforts towards this unity, the grace for this achieve this goal of full communion lies within the ambience of divine providence. 1
This ecumenical adventure of the Vatican II council was furthered by Pope John Paul II through his “Ut Unum Snit”. This encyclical is a kind of synthesis of the Vatican II council’s “Unitatis Redintegratio”. Here, the Pope concretely argued that the cohesive bond among Christians is indeed more than that which pulls them apart. The first chapter of “Ut Unum Sint” basically reaffirms the principal ecumenical themes of the Second Vatican Council. Two points seem to dominate Pope John Paul It’s rereading of the Council: that unity is God’s will and that unity takes the form of a visible communion of faith, sacraments and communal life under the guidance of ordained ministers (Ut Unum Snit Ch 1 ). Coherently then, some of the strongest words of “Ut Unum Snit” concern unity as God’s will, even as the primary motive of the whole Christ-event. Jesus died in order “to gather into one the children of God who are scattered abroad” (John 11:51-52); through his cross he brought hostility to an end (cf. Eph. 2:14- ).
In the same alignment of thought, Rat zinger emphasizes that part of the problem that is facing and inhibiting the fast movement towards unity, is the understating of other Christians about the primacy of the papacy. This therefore entails too that the papacy has great function of establishing this unity and ultimately, determines a lot in the course of ecumenism. He also added that despite apparent difficulties and “failures” in achievement of full communion, there are evidences of a bright hopeful future for the possibility of this unity. For instance, there were series of sessions of Anglican-Roman Catholic International Commissions held between January 1970 and September 1981. At these meetings, issues regarding the Eucharist, Ministry and Ordination, and Authority in the Church were deliberated upon with the target of tilling the grounds for the restoration of intercommunion between the two Churches. Rat zinger (1988: 65). Although Rat zinger thinks the problem with arriving at unity is heavy, he does not dismiss the fact of its possibility.
CHAPTER THREE: ECUMENISM MEETS MULTIPLE CHRISTIANITY
3.1 ECUMENISM IN THE CONCEPTION OF AN AVERAGE CHRISTIAN
When we talk about average Christians, one should bear in mind Christians who are neither theologians nor clerics but laity who also show concern for the new development in the Church in the light of ecumenism. Majority of those who belong to the above category construe the phenomenon of ecumenism as not only impossible but also as a wolf in sheep clothing in the sense that ecumenism is a heresy, a scandal in disguise. Their major point is the impossibility of unity among so numerous a numbers of Christian factions in the world today. In their view, ecumenism is simply the process of bringing together into one church (Roman Catholic Church) all the branches or denominations of Christianity. However, it is also conceived that this process cannot succeed considering the nature of our world today. The number of Christian denominations in a single state of a given country for instance, is so geometrical that unity among them would only be a concept in speculation whose actualization lies in oblivion. More still, even if all these factions should agree to unite, what becomes of their various doctrines and dogmas? Will they throw away their identity and submerge into the “One Church”?
3.2 CATHOLIC CHURCH AND OTHER CHURCHES IN QUEST FOR UNITY
Ab initio, the ecumenical adventure had been the quest of those Churches or Christian groups initially regarded as “separated brethren”. The Churches of the East for instance, have been in this mission for unity long before the Rome Catholic Church commenced her moves towards the same goal. However, the issue is that all lay claim to a single realty. Each group believes that despite “human frailty and sin, the fullness of the apostolic tradition is faithfully and fully preserved in their respective churches”. John Borelli & John Erickson (1999: 36).
Christian ecumenism can be described in terms of the three largest divisions of Christianity: Roman Catholic, Eastern Orthodox, and Protestant. These are the main dimensions or factions of the Christendom that need to be “one”, in communion. In each of the three different spheres various opinions and views are being sustained as regards the question of ecumenism. In the conception of some Catholics, this notion of ecumenisms is unthinkable. For them, since these “separated churches” veered away from the manifold, they should, if they actually want unity, come back to the mother church and recognize their fault. Others still insist that unity or ecumenism necessarily implies a total “u” turn or return to the Roman Catholic Church. Anything outside this, for such Catholics, is a scandal. Thus, for them, ecumenism as demonstrated by the Vatican II and Pope John Paul II (not necessarily a return) is a heresy that should be avoided.
For a significant part of the Christian world, one of the highest aims is the reconciliation of the various denominations by overcoming the historical divisions within Christianity. Still, approaches to ecumenism varies, that is, while generally Protestants see it as agreements on teachings about central issues of faith, an organizational unity with mutual accountability between the parts, for Catholics and Orthodox, the unity of the Christian world is approached within their more concrete understanding of the Body of Christ metaphor, this ecclesiological matter being closely linked to key theological issues (like the Eucharist), demanding full dogmatic agreement before full communion. Brian Farrell (Online, 2004: 1121). Thus, there are different answers even to the question What is the Church?, which finally is the goal of the ecumenist movement itself. However, the desire of unity is expressed by many denominations of Christendom, generally that all who profess faith in Christ in sincerity would be more fully cooperative and supportive of one another. 4
3.3 POSSIBILITY OF ECUMENISM AMIDST CHRISTIAN-DENOMINATIONAL
PLURALISM
Taking a telescopic look at the Christina world today, there is a high tendency to conclude that unity among Christians may not be realizable. The more ecumenism is being preached, the more the numbers of Christian factions grow. There are factors responsible for this which one may not treat here. For instance, some “churches have exited over long periods separated by geographical, cultural or other factors”. Michael Kinnaman & Brian Cope (1997: 214) As such, their divergent views and doctrines continue to differ so do other minor Christian community separate out from them.
Although this increase in factions of Christians slows down the velocity of ecumenical movement, there is still no doubt about the progress made so far. As it is asserted, “a journey of a million mile begins with a step”. The interaction between the Western and Eastern Catholic Churches (which were the first dimension of separation) has so much improved to the level of theological examination of doctrines rooted in dialogue. This “dialogue does not extend exclusively to matters of doctrine, but engages the whole person. It is a dialogue of love”. John Paul II (Ut Unum Sint No. 47). By entering into dialogue with other Christians Catholics have become aware of the witness they bear to God and Christ. The chasm that existed between the Western and Eastern Catholic Churches is gradually bridged by this dialogue.
Notably, ecumenical dialogue is not by any means a way of measuring the orthodoxy of any church or group but to deepen, strengthen, and enrich the life of all Christian churches involved. Joseph Burgess & Jeffrey Gros (1989:15) the idea is to share with one another our understanding of the Christian faith, its doctrines and other facts underlying in our belief. In the light of the above stand, if one pages through the book, “Building Unity”: Ecumenical Documents IV, edited by Joseph Burgess and Jeffrey Gros, one would discover series and levels of dialogue that have taken place among the Churches – Baptists, Disciples of Christ, Anglican, Lutheran, Methodist, Eastern Orthodox church with the Roman Catholic Church. The fact this is a reality and is still in progress, is a clear indication that ecumenical movement is recording meaningful success. Hence, there is no serious fear of reaching its target – full communion.
CHAPTER FOUR: THEOLOGICAL UNDERTONE OF CONTEMPORANEOUS
ECUMENISM
4.1 THE THEOLOGY OF UNITY
Clearly speaking, the epicenter of the entire religious actions taken by the church has a stratum on the scripture. In the same light, the whole question of unity is rooted in the scripture. It is not possible to talk about Christian unity without having Jesus Christ as a primary reference. Second, it would be unacceptable not to use the Bible to point some ideas about a Christian unity theology.
The significance of this unity led Jesus to pray to his Father: “… that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn. 17:21). Notably, Jesus uses various components in His prayer; he prays for the unity of the Christians, he prays for the unity of Christians with Him, and He also prays for His unity with the Father (Jn 17:21). Thus, the theological undertone of unity goes back to this ecumenical prayer offered by Christ himself. This peculiar addition “…as we are one” in this Jesus’ prayer is significant. Coherently, the kind of unity Christ advocates is likened to that which exists within the Holy Trinity (a divine unity). The theology of trinity reveals to us that unity understood in the sense of relation is the essence of the Trinity. Hence, Christ intended his disciples and the Church that will be built on them to be united eternally like the Holy Trinity.
Stressing this further, we discover that this unity is the will of God. It is divine oriented. In fact, it is in a sense the primary motive of the whole Christ-event. Jesus died so as “to gather into one the children of God who are scattered abroad” (John 11:51-52); by his death on the cross, he brought hostility to an end (cf. Eph. 2:14- ). Put in similar language, Pope John Paul II reflects:
The unity of all divided humanity is the will of God. For this reason he sent his Son, so that by dying and rising for us he might bestow on us the Spirit of love. On the eve of his sacrifice on the cross, Jesus himself prayed to the Father for his disciples and for all those who believe in him, that they might be one, a living communion. This is the basis not only of the duty, but also of the responsibility before God and his plan, which falls to those who through baptism become members of the body of Christ, a body in which the fullness of reconciliation and communion must be made present. How is it possible to remain divided, if we have been buried through baptism in the Lord's death, in the very act by which God, through the death of his Son, has broken down the walls of division? John Paul II(Ut Unum Snit 6)
It is as if disunity is alien to the divine plan which is that of unity (all being one). If unity is a divine plan, then the possibility of its actualization is certain.
If unity has such theological foundation, implications, significance and purpose, then division in this regard would be a catastrophic phenomenon, most serious matter that cannot be over looked, especially in an era when multiplications and splitting of the same faith is the most productive business. Indeed, division “openly contradicts the will of Christ, provides a stumbling block to the world and inflicts damage on the most holy cause of proclaiming the good news to every creature” (Unitatis Reintegration, Para. 1).
First, the Father asks the Son to give his life for the love of humanity, now the Son asks the Father that His sacrifice harvests fruit. For this to happen, Jesus appeals to the essential, the unity of him and the Father. It is this unity that activates the unity of the body of Christ (the Church). Without this unity, the unity of the body of Christ would not exist.
In the language of St. Paul, as a consequence of Jesus’ crucifixion and resurrection all the walls of chasm that separated humanity were reconciled in Christ. This included social, ethnic, gender, and especially religious walls. Paul further maintains that through Christ we were reconciled with God and also reconciled with one another. All of this was achieved by sacrificial love that comes as a unique offering for the redemption of humanity. Through this means, through Christ and in Christ, the God of all nations and races created one nation.
4.2 WHAT UNITES US ARE MORE
Christians, no matter the denomination, must realize that although they are Christians, they not the only Christians in the world. Then, before speaking about tolerating others, we should begin to respect and admire others, the same way that we express and reflect the same image and likeness as God.
Indeed, we share a lot in common beginning from the fact of our humanness. This should actually be the genesis of our kiononia, our oneness. God, in creation has already grouped us together as homo sapient. Then as those who sustain the same story of a saviour (Jesus Christ), on who rests the foundation of our belief, our closeness gets narrower. More still, we all (Christians) believe in one God, one baptism and many other biblical and doctrinal issues. Then, on the other side of the margin, one discovers that it is only a question of misunderstanding and misinterpretation of doctrines that creates this chasm amongst us. If we take a historical journey back into the past schisms that gave birth to different separations, it would be observed that almost all the cases pin down to unclear stand on issues that could have been resolved. In fact, what separates us is not really the doctrines in themselves but attitude and this is why conversion of heart is essential. In any case, it may still be asserted that the links of the chain that bond Christians are more firm than the apparent rusts around it.
Furthermore, since majority of Christian groups of churches, especially in developing areas still think and act in the sense of perpetuating the old concept of separation, one may argue that communion and reunion may be very difficult to come by. This notwithstanding, there is the need to first begin to respect each other as not only fellow Christians but as fellow human beings. This, however, is not realizable without a change of heart and prayer; what Vatican II Council calls “conversion of heart” (Unitatis Redintegratio No.6-7)– this change of heart which is the essential condition for every authentic search for unity, flows from prayer and its realization is guided by prayer. In fact, there is no ecumenism worthy of the name without a change of heart.
1.1 BACKGROUND OF STUDY
Historically, the Christian world witnessed several misunderstandings beginning from the medieval era which led to disunity and separation from ecclesiastical communion. In the course of time, more factions and separate unites emerged from what use to be a dimensional division. Obviously, the larger a system gets, the more complicated it becomes. Initially when this disunity among Christians was a question of the Western and the Eastern Churches, the tensions was not very visible, but in recent times in almost every nuke and cranny of the society one discovers very many pockets of Christian factions (or independent communities). The implication is the multiplicity of Christianity and the worst of all, multiplicity of religions in our society. This situation demands that a new and more sophisticated strategy be adopted in the adventure for unity among Christians.
1.2 STATEMENT OF THE PROBLEM
The treasury of history reveals the fact of discord among the originally “One Church” founded by Christ. The effort to re-install this unity is the task ecumenism focuses on. However, the motion of separation has gone beyond the initial great upheaval which began in the West toward the end of the Middle Ages, and has reached a level where one may wonder if unity is still a possibility.
1.3 PURPOSE OF STUDY
The basic task of this study is to establish the possibility of ecumenism in our contemporary era.
1.4 SIGNIFICANCE OF THE STUDY
Factually speaking, a great percentage of social, economic and political instability and squabbles in our society germinate from religion. Consequently, this study is determined to give insight into the necessity of unity among not only Christians but all religions in our society today as far as possible. Academically, this study will also add to the wealth of our knowledge of the concept of ecumenism.
1.5 SCOPE OF STUDY
Although this study is on ecumenism, it is does not look into all dimensions and totality of what is involved in ecumenism; rather, it is centered specifically on the possibility of ecumenism despite the countless number of religions in our society today.
1.6 METHODOLOGY
This research or study is based on library research.
CHPATER TWO: LITERATURE REVIEW
The issue or question of ecumenism did not come from nowhere. It can be traced back to the prayer of Jesus Christ who is the founder of Christianity. It was as though he was aware of a future disunity amongst Christians and made this passionate petition to his Father: “…that they may be one” (Jn.17:21). This particular prayer became the stratum on which ecumenism is rooted. The other testimony is Paul. In most of his scriptural epistles, Paul is very ample working the Christian unity theme. This is because from the beginning of the development of the Church, in the first century some differences arose between Christians proceeding from Judaism and those proceeding from the gentile community. Paul, who was raised as a Hebrew citizen, understands the social, cultural, and religious tensions between both communities. With this background and with his conversion to Christianity, the apostle makes extraordinary contributions to the Christian unity theme.
Following the footsteps of the master, (Jesus Christ), the Vatican II Council adopted as part of her task to champion the course of this unity. The evidence of this is clearly perceived in the Vatican II document decree on ecumenism: “Unitatis Reintegration”. Here the council fathers first acknowledged the fact of the disunity among Christians then demonstrates how unity can be re-installed once more. “Unitatis Reintegration” unveils how the different present pseudopodia of the initially one-united Church can be drawn back or at least readjusted to the status of tolerance and understanding. Towards the close of this document, the council reaffirms that though the entire Christendom must make conscious efforts towards this unity, the grace for this achieve this goal of full communion lies within the ambience of divine providence. 1
This ecumenical adventure of the Vatican II council was furthered by Pope John Paul II through his “Ut Unum Snit”. This encyclical is a kind of synthesis of the Vatican II council’s “Unitatis Redintegratio”. Here, the Pope concretely argued that the cohesive bond among Christians is indeed more than that which pulls them apart. The first chapter of “Ut Unum Sint” basically reaffirms the principal ecumenical themes of the Second Vatican Council. Two points seem to dominate Pope John Paul It’s rereading of the Council: that unity is God’s will and that unity takes the form of a visible communion of faith, sacraments and communal life under the guidance of ordained ministers (Ut Unum Snit Ch 1 ). Coherently then, some of the strongest words of “Ut Unum Snit” concern unity as God’s will, even as the primary motive of the whole Christ-event. Jesus died in order “to gather into one the children of God who are scattered abroad” (John 11:51-52); through his cross he brought hostility to an end (cf. Eph. 2:14- ).
In the same alignment of thought, Rat zinger emphasizes that part of the problem that is facing and inhibiting the fast movement towards unity, is the understating of other Christians about the primacy of the papacy. This therefore entails too that the papacy has great function of establishing this unity and ultimately, determines a lot in the course of ecumenism. He also added that despite apparent difficulties and “failures” in achievement of full communion, there are evidences of a bright hopeful future for the possibility of this unity. For instance, there were series of sessions of Anglican-Roman Catholic International Commissions held between January 1970 and September 1981. At these meetings, issues regarding the Eucharist, Ministry and Ordination, and Authority in the Church were deliberated upon with the target of tilling the grounds for the restoration of intercommunion between the two Churches. Rat zinger (1988: 65). Although Rat zinger thinks the problem with arriving at unity is heavy, he does not dismiss the fact of its possibility.
CHAPTER THREE: ECUMENISM MEETS MULTIPLE CHRISTIANITY
3.1 ECUMENISM IN THE CONCEPTION OF AN AVERAGE CHRISTIAN
When we talk about average Christians, one should bear in mind Christians who are neither theologians nor clerics but laity who also show concern for the new development in the Church in the light of ecumenism. Majority of those who belong to the above category construe the phenomenon of ecumenism as not only impossible but also as a wolf in sheep clothing in the sense that ecumenism is a heresy, a scandal in disguise. Their major point is the impossibility of unity among so numerous a numbers of Christian factions in the world today. In their view, ecumenism is simply the process of bringing together into one church (Roman Catholic Church) all the branches or denominations of Christianity. However, it is also conceived that this process cannot succeed considering the nature of our world today. The number of Christian denominations in a single state of a given country for instance, is so geometrical that unity among them would only be a concept in speculation whose actualization lies in oblivion. More still, even if all these factions should agree to unite, what becomes of their various doctrines and dogmas? Will they throw away their identity and submerge into the “One Church”?
3.2 CATHOLIC CHURCH AND OTHER CHURCHES IN QUEST FOR UNITY
Ab initio, the ecumenical adventure had been the quest of those Churches or Christian groups initially regarded as “separated brethren”. The Churches of the East for instance, have been in this mission for unity long before the Rome Catholic Church commenced her moves towards the same goal. However, the issue is that all lay claim to a single realty. Each group believes that despite “human frailty and sin, the fullness of the apostolic tradition is faithfully and fully preserved in their respective churches”. John Borelli & John Erickson (1999: 36).
Christian ecumenism can be described in terms of the three largest divisions of Christianity: Roman Catholic, Eastern Orthodox, and Protestant. These are the main dimensions or factions of the Christendom that need to be “one”, in communion. In each of the three different spheres various opinions and views are being sustained as regards the question of ecumenism. In the conception of some Catholics, this notion of ecumenisms is unthinkable. For them, since these “separated churches” veered away from the manifold, they should, if they actually want unity, come back to the mother church and recognize their fault. Others still insist that unity or ecumenism necessarily implies a total “u” turn or return to the Roman Catholic Church. Anything outside this, for such Catholics, is a scandal. Thus, for them, ecumenism as demonstrated by the Vatican II and Pope John Paul II (not necessarily a return) is a heresy that should be avoided.
For a significant part of the Christian world, one of the highest aims is the reconciliation of the various denominations by overcoming the historical divisions within Christianity. Still, approaches to ecumenism varies, that is, while generally Protestants see it as agreements on teachings about central issues of faith, an organizational unity with mutual accountability between the parts, for Catholics and Orthodox, the unity of the Christian world is approached within their more concrete understanding of the Body of Christ metaphor, this ecclesiological matter being closely linked to key theological issues (like the Eucharist), demanding full dogmatic agreement before full communion. Brian Farrell (Online, 2004: 1121). Thus, there are different answers even to the question What is the Church?, which finally is the goal of the ecumenist movement itself. However, the desire of unity is expressed by many denominations of Christendom, generally that all who profess faith in Christ in sincerity would be more fully cooperative and supportive of one another. 4
3.3 POSSIBILITY OF ECUMENISM AMIDST CHRISTIAN-DENOMINATIONAL
PLURALISM
Taking a telescopic look at the Christina world today, there is a high tendency to conclude that unity among Christians may not be realizable. The more ecumenism is being preached, the more the numbers of Christian factions grow. There are factors responsible for this which one may not treat here. For instance, some “churches have exited over long periods separated by geographical, cultural or other factors”. Michael Kinnaman & Brian Cope (1997: 214) As such, their divergent views and doctrines continue to differ so do other minor Christian community separate out from them.
Although this increase in factions of Christians slows down the velocity of ecumenical movement, there is still no doubt about the progress made so far. As it is asserted, “a journey of a million mile begins with a step”. The interaction between the Western and Eastern Catholic Churches (which were the first dimension of separation) has so much improved to the level of theological examination of doctrines rooted in dialogue. This “dialogue does not extend exclusively to matters of doctrine, but engages the whole person. It is a dialogue of love”. John Paul II (Ut Unum Sint No. 47). By entering into dialogue with other Christians Catholics have become aware of the witness they bear to God and Christ. The chasm that existed between the Western and Eastern Catholic Churches is gradually bridged by this dialogue.
Notably, ecumenical dialogue is not by any means a way of measuring the orthodoxy of any church or group but to deepen, strengthen, and enrich the life of all Christian churches involved. Joseph Burgess & Jeffrey Gros (1989:15) the idea is to share with one another our understanding of the Christian faith, its doctrines and other facts underlying in our belief. In the light of the above stand, if one pages through the book, “Building Unity”: Ecumenical Documents IV, edited by Joseph Burgess and Jeffrey Gros, one would discover series and levels of dialogue that have taken place among the Churches – Baptists, Disciples of Christ, Anglican, Lutheran, Methodist, Eastern Orthodox church with the Roman Catholic Church. The fact this is a reality and is still in progress, is a clear indication that ecumenical movement is recording meaningful success. Hence, there is no serious fear of reaching its target – full communion.
CHAPTER FOUR: THEOLOGICAL UNDERTONE OF CONTEMPORANEOUS
ECUMENISM
4.1 THE THEOLOGY OF UNITY
Clearly speaking, the epicenter of the entire religious actions taken by the church has a stratum on the scripture. In the same light, the whole question of unity is rooted in the scripture. It is not possible to talk about Christian unity without having Jesus Christ as a primary reference. Second, it would be unacceptable not to use the Bible to point some ideas about a Christian unity theology.
The significance of this unity led Jesus to pray to his Father: “… that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn. 17:21). Notably, Jesus uses various components in His prayer; he prays for the unity of the Christians, he prays for the unity of Christians with Him, and He also prays for His unity with the Father (Jn 17:21). Thus, the theological undertone of unity goes back to this ecumenical prayer offered by Christ himself. This peculiar addition “…as we are one” in this Jesus’ prayer is significant. Coherently, the kind of unity Christ advocates is likened to that which exists within the Holy Trinity (a divine unity). The theology of trinity reveals to us that unity understood in the sense of relation is the essence of the Trinity. Hence, Christ intended his disciples and the Church that will be built on them to be united eternally like the Holy Trinity.
Stressing this further, we discover that this unity is the will of God. It is divine oriented. In fact, it is in a sense the primary motive of the whole Christ-event. Jesus died so as “to gather into one the children of God who are scattered abroad” (John 11:51-52); by his death on the cross, he brought hostility to an end (cf. Eph. 2:14- ). Put in similar language, Pope John Paul II reflects:
The unity of all divided humanity is the will of God. For this reason he sent his Son, so that by dying and rising for us he might bestow on us the Spirit of love. On the eve of his sacrifice on the cross, Jesus himself prayed to the Father for his disciples and for all those who believe in him, that they might be one, a living communion. This is the basis not only of the duty, but also of the responsibility before God and his plan, which falls to those who through baptism become members of the body of Christ, a body in which the fullness of reconciliation and communion must be made present. How is it possible to remain divided, if we have been buried through baptism in the Lord's death, in the very act by which God, through the death of his Son, has broken down the walls of division? John Paul II(Ut Unum Snit 6)
It is as if disunity is alien to the divine plan which is that of unity (all being one). If unity is a divine plan, then the possibility of its actualization is certain.
If unity has such theological foundation, implications, significance and purpose, then division in this regard would be a catastrophic phenomenon, most serious matter that cannot be over looked, especially in an era when multiplications and splitting of the same faith is the most productive business. Indeed, division “openly contradicts the will of Christ, provides a stumbling block to the world and inflicts damage on the most holy cause of proclaiming the good news to every creature” (Unitatis Reintegration, Para. 1).
First, the Father asks the Son to give his life for the love of humanity, now the Son asks the Father that His sacrifice harvests fruit. For this to happen, Jesus appeals to the essential, the unity of him and the Father. It is this unity that activates the unity of the body of Christ (the Church). Without this unity, the unity of the body of Christ would not exist.
In the language of St. Paul, as a consequence of Jesus’ crucifixion and resurrection all the walls of chasm that separated humanity were reconciled in Christ. This included social, ethnic, gender, and especially religious walls. Paul further maintains that through Christ we were reconciled with God and also reconciled with one another. All of this was achieved by sacrificial love that comes as a unique offering for the redemption of humanity. Through this means, through Christ and in Christ, the God of all nations and races created one nation.
4.2 WHAT UNITES US ARE MORE
Christians, no matter the denomination, must realize that although they are Christians, they not the only Christians in the world. Then, before speaking about tolerating others, we should begin to respect and admire others, the same way that we express and reflect the same image and likeness as God.
Indeed, we share a lot in common beginning from the fact of our humanness. This should actually be the genesis of our kiononia, our oneness. God, in creation has already grouped us together as homo sapient. Then as those who sustain the same story of a saviour (Jesus Christ), on who rests the foundation of our belief, our closeness gets narrower. More still, we all (Christians) believe in one God, one baptism and many other biblical and doctrinal issues. Then, on the other side of the margin, one discovers that it is only a question of misunderstanding and misinterpretation of doctrines that creates this chasm amongst us. If we take a historical journey back into the past schisms that gave birth to different separations, it would be observed that almost all the cases pin down to unclear stand on issues that could have been resolved. In fact, what separates us is not really the doctrines in themselves but attitude and this is why conversion of heart is essential. In any case, it may still be asserted that the links of the chain that bond Christians are more firm than the apparent rusts around it.
Furthermore, since majority of Christian groups of churches, especially in developing areas still think and act in the sense of perpetuating the old concept of separation, one may argue that communion and reunion may be very difficult to come by. This notwithstanding, there is the need to first begin to respect each other as not only fellow Christians but as fellow human beings. This, however, is not realizable without a change of heart and prayer; what Vatican II Council calls “conversion of heart” (Unitatis Redintegratio No.6-7)– this change of heart which is the essential condition for every authentic search for unity, flows from prayer and its realization is guided by prayer. In fact, there is no ecumenism worthy of the name without a change of heart.
4.3 HOW FAR SO FAR TOWARDS UNITY
As ancients thinkers like Socrates asserted, “an unexamined life is not living”, in the same light, it is very essential to judge the journey so far in this ecumenical task and see to what extent this adventure has survived and succeeded. One may ask if actually unity (or communion) has been realized amidst all these years’ sermons and gospel of ecumenism.
Analyzing the pages of his encyclical, “Ut Unum Sint” one discovers an affirmation of the level ecumenism has reached. For instance, there was removal of mutual excommunications which were at the base of the schism between Catholics and Orthodox. Again, there have been meetings between Popes and Patriarchs of Constantinople with the aim of re-establishing the unity shared in the first millennium. One of such instances is Pope John Paul It’s visit to the Ecumenical Patriarch Dimitrios I on 29. November, 1979, which was reciprocated in December, 1987. These Ecumenical visits have made possible theological clarifications and joint statements of faith. This is the product of theological investigation and fraternal dialogue. John Paul II (Ut Unum Snit No. 24).
There was unity between the churches of the east and west during the 1st millennium. The eagerness to sustain the ties between the local Churches results to their being referred as Sister Churches. The term “sisters” has a specific theological significance. It denotes recognition of the other as having in Apostolic Succession, the same sacramental structure concerning the Eucharist, the priesthood and the Episcopate. Hence, “after a long period of division and mutual misunderstanding, the Lord is enabling us to discover ourselves as Sister Churches” John Paul II (Ut Unum Snit No. 57.1). This unity is a model for the unity we seek today.
CHAPTER FIVE: EVALUATION AND CONCLUSION
5.1 SUMMARY
Since we are drawing near to the close of this easy, it is significant to have a recap of our discussion so far. We have observed that Christian disunity is a fact. The separation has gone so complex that people think of unity as unachievable. This is not so because the pre-modern monochromatic conception of ecumenism has gradually faded away giving room for unity in the midst of our differences. The possibility of acceptance and tolerance of each other despite countless number of Christian factions is largely the action of the Divine. It is clear projected then that Christian unity championed in the light of ecumenism is recording success.
5.2 EVALUATION
The inquiry shows that in every part of the world ecumenism has introduced a radical improvement in Catholic attitudes towards other Christians; the polemical approach of the past is no longer dominant. Furthermore, it is notable that now different Churches share church buildings for liturgical activities, which was inconceivable in the past years before the advent of this reality – ecumenism.
Although we are optimistic about the possibility of unity in such a religious pluralistic world and multiple Christian denominations, we cannot dismiss or neglect the fact of apparent difficulties involved in the process of this Christian unity. The following are outstanding issues erupting from and in the process of ecumenism. Initially, the pendulum was swinging between the Eastern and Western Churches, but now the tension is between countless numbers of Christian Churches. In other words, the volume of issues and doctrines to be resolved, explained and understood is at increase.
The 1983 Code of Canon Law has no corresponding canon. It absolutely forbids Catholic priests to concelebrate the Eucharist with members of communities not in full communion with the Catholic Church (canon 908), but allows, in certain circumstances and under certain conditions, other sharing in the sacraments. One may ask if this code is for or against ecumenism. It is seemingly contradictory to the common goal. This code, in a way may slow down the velocity at which any critical Christian would accept the Catholic standpoint.
5.3 CONCLUSION
The same way that the Father is only one, but diverse in manifestation without losing unity and communion with the Son and the Holy Spirit; He invites us to have communion and unity in diversity. The theology of unity does not work with reduction of unification or uniformity; it works for the communion and freedom, supreme values of the evangelism. Since unity is “the essence of the Trinity” and it is a significant legacy Christ left for us, if Christ pays an unexpected visit to the 21st century Christians, will he perceive at least a shadow of this unity he left for us? Indeed, the cause of Christian disunity is the fault of us all; no particular group should be blamed for it. In the same manner, the fight for unity is and should be the task of all. Hence, we must stand firm to this ecumenical responsibility.
REFERENCE
Flannery, Austin, (1988), Vatican Council II Dublin: Dominican Publications. – Decree on
Ecumenism. 21 Nov, 1964.
Pope John Paul II Encyclical, Ut Unum Snit, promulgated on May 25, 1995.
Borelli, John & Erickson, John (eds), (1996), The Quest for Unity: Orthodox and Catholic in
Dialogue, New York: St. Vladimir’s Seminary Press.
Farrell, Brian, (2004), PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, in http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20041121_farrell-ecumenismo_en.html
Kinnaman, Michael & Cope, Brian (eds)., (1997), The Ecumenical Movement: An Anthology
of Key Texts and Voices, Michigan: William B. Eerdmans Publishing Company.
Burgess, Joseph & Gross, Jeffrey (eds)., (1989), Ecumenical Documents IV: Building Unity,
New York: Paulist Press.
BIBLIOGRAPHY
Abbott, Walter (ed), (1966) The document of Vatican II, New York: Guild Press.
Borelli, John & Erickson, John (eds), (1996) The Quest for Unity: Orthodox and Catholic in
Dialogue, New York: St. Vladimir’s Seminary Press.
Bolter, B C. (1979) the Church and Unity, London: Cassell Ltd.
Burgess, Joseph & Gross, Jeffrey (eds), (1989) Ecumenical Documents IV: Building Unity,
New York: Paulist Press.
Cunningham, Lawrence (ed), (19) Ecumenism: Present Realities and Further Prospects,
Indiana: Notre Dame Press.
Farrell, Brian: PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, in http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20041121_farrell-ecumenismo_en.html
Flannery, Austin, (1988) Vatican Council II Dublin: Dominican Publications. – Decree on
Ecumenism. 21 Nov, 1964
Kinnaman, Michael & Cope, Brian (eds), (1997) The Ecumenical Movement: An Anthology
of Key Texts and Voices, Michigan: William B. Eerdmans Publishing Company.
Puglisi, James (ed), (1999) Petrine Ministry and the Unity if the Church, Minnesota: The
Liturgical Press.
Zizioulas, John, (1985) Being as Communion, New York: St. Vladimir’s Seminary Press.
As ancients thinkers like Socrates asserted, “an unexamined life is not living”, in the same light, it is very essential to judge the journey so far in this ecumenical task and see to what extent this adventure has survived and succeeded. One may ask if actually unity (or communion) has been realized amidst all these years’ sermons and gospel of ecumenism.
Analyzing the pages of his encyclical, “Ut Unum Sint” one discovers an affirmation of the level ecumenism has reached. For instance, there was removal of mutual excommunications which were at the base of the schism between Catholics and Orthodox. Again, there have been meetings between Popes and Patriarchs of Constantinople with the aim of re-establishing the unity shared in the first millennium. One of such instances is Pope John Paul It’s visit to the Ecumenical Patriarch Dimitrios I on 29. November, 1979, which was reciprocated in December, 1987. These Ecumenical visits have made possible theological clarifications and joint statements of faith. This is the product of theological investigation and fraternal dialogue. John Paul II (Ut Unum Snit No. 24).
There was unity between the churches of the east and west during the 1st millennium. The eagerness to sustain the ties between the local Churches results to their being referred as Sister Churches. The term “sisters” has a specific theological significance. It denotes recognition of the other as having in Apostolic Succession, the same sacramental structure concerning the Eucharist, the priesthood and the Episcopate. Hence, “after a long period of division and mutual misunderstanding, the Lord is enabling us to discover ourselves as Sister Churches” John Paul II (Ut Unum Snit No. 57.1). This unity is a model for the unity we seek today.
CHAPTER FIVE: EVALUATION AND CONCLUSION
5.1 SUMMARY
Since we are drawing near to the close of this easy, it is significant to have a recap of our discussion so far. We have observed that Christian disunity is a fact. The separation has gone so complex that people think of unity as unachievable. This is not so because the pre-modern monochromatic conception of ecumenism has gradually faded away giving room for unity in the midst of our differences. The possibility of acceptance and tolerance of each other despite countless number of Christian factions is largely the action of the Divine. It is clear projected then that Christian unity championed in the light of ecumenism is recording success.
5.2 EVALUATION
The inquiry shows that in every part of the world ecumenism has introduced a radical improvement in Catholic attitudes towards other Christians; the polemical approach of the past is no longer dominant. Furthermore, it is notable that now different Churches share church buildings for liturgical activities, which was inconceivable in the past years before the advent of this reality – ecumenism.
Although we are optimistic about the possibility of unity in such a religious pluralistic world and multiple Christian denominations, we cannot dismiss or neglect the fact of apparent difficulties involved in the process of this Christian unity. The following are outstanding issues erupting from and in the process of ecumenism. Initially, the pendulum was swinging between the Eastern and Western Churches, but now the tension is between countless numbers of Christian Churches. In other words, the volume of issues and doctrines to be resolved, explained and understood is at increase.
The 1983 Code of Canon Law has no corresponding canon. It absolutely forbids Catholic priests to concelebrate the Eucharist with members of communities not in full communion with the Catholic Church (canon 908), but allows, in certain circumstances and under certain conditions, other sharing in the sacraments. One may ask if this code is for or against ecumenism. It is seemingly contradictory to the common goal. This code, in a way may slow down the velocity at which any critical Christian would accept the Catholic standpoint.
5.3 CONCLUSION
The same way that the Father is only one, but diverse in manifestation without losing unity and communion with the Son and the Holy Spirit; He invites us to have communion and unity in diversity. The theology of unity does not work with reduction of unification or uniformity; it works for the communion and freedom, supreme values of the evangelism. Since unity is “the essence of the Trinity” and it is a significant legacy Christ left for us, if Christ pays an unexpected visit to the 21st century Christians, will he perceive at least a shadow of this unity he left for us? Indeed, the cause of Christian disunity is the fault of us all; no particular group should be blamed for it. In the same manner, the fight for unity is and should be the task of all. Hence, we must stand firm to this ecumenical responsibility.
REFERENCE
Flannery, Austin, (1988), Vatican Council II Dublin: Dominican Publications. – Decree on
Ecumenism. 21 Nov, 1964.
Pope John Paul II Encyclical, Ut Unum Snit, promulgated on May 25, 1995.
Borelli, John & Erickson, John (eds), (1996), The Quest for Unity: Orthodox and Catholic in
Dialogue, New York: St. Vladimir’s Seminary Press.
Farrell, Brian, (2004), PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, in http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20041121_farrell-ecumenismo_en.html
Kinnaman, Michael & Cope, Brian (eds)., (1997), The Ecumenical Movement: An Anthology
of Key Texts and Voices, Michigan: William B. Eerdmans Publishing Company.
Burgess, Joseph & Gross, Jeffrey (eds)., (1989), Ecumenical Documents IV: Building Unity,
New York: Paulist Press.
BIBLIOGRAPHY
Abbott, Walter (ed), (1966) The document of Vatican II, New York: Guild Press.
Borelli, John & Erickson, John (eds), (1996) The Quest for Unity: Orthodox and Catholic in
Dialogue, New York: St. Vladimir’s Seminary Press.
Bolter, B C. (1979) the Church and Unity, London: Cassell Ltd.
Burgess, Joseph & Gross, Jeffrey (eds), (1989) Ecumenical Documents IV: Building Unity,
New York: Paulist Press.
Cunningham, Lawrence (ed), (19) Ecumenism: Present Realities and Further Prospects,
Indiana: Notre Dame Press.
Farrell, Brian: PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, in http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20041121_farrell-ecumenismo_en.html
Flannery, Austin, (1988) Vatican Council II Dublin: Dominican Publications. – Decree on
Ecumenism. 21 Nov, 1964
Kinnaman, Michael & Cope, Brian (eds), (1997) The Ecumenical Movement: An Anthology
of Key Texts and Voices, Michigan: William B. Eerdmans Publishing Company.
Puglisi, James (ed), (1999) Petrine Ministry and the Unity if the Church, Minnesota: The
Liturgical Press.
Zizioulas, John, (1985) Being as Communion, New York: St. Vladimir’s Seminary Press.
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