ECUMENISM
(A HISTORICAL,
THEOLOGICAL
AND PASTORAL STUDY)
JOHN ROMUS
Introduction
The
nuance of the words “ecumenism” and its adjective, “ecumenical”, have been
changed over the centuries. The word ‘ecumenism’ is derived from the Greek word
oikoumene, which literally means, “that which pertains to the whole
inhabited world.” Oikoumene is used in this sense in the gospels that
“[The] good news of the Kingdom will be proclaimed throughout the world (oikoumene)
as a witness to all the nations”(Mt 24:14).
Initially
it was used in this sense in the life of the Church. Thus the first few
Councils of the Christian Church, namely Nicaea (325), Constantinople (381),
Ephesus (425), and Chalcedon (451), etc., were called “ecumenical Councils” as
they were seen to represent the whole universal Church. This usage was still in
current as when Vatican II is referred to by Roman Catholics as an ecumenical
Council. In this sense, the adjective “ecumenical”(oikoumenikos) was a
cognate to katholikos (catholic), which means universal. Just as the
appellation “Christian” was a nickname given to the disciples of Christ in
Antioch, so also the Gnostics called the members of the apostolic Church as
“Catholic”(katholikos) because the apostolic Church believed in the
“universal” range of redemption of all in Christ which was opposed to the
narrow sense of Gnostic belief which stood for the redemption of the “souls”
of few “elect” ones only and not even
their bodies (Torrance, 16-17).
There is
a second meaning of the word “ecumenical.” It means that which pertains to
Christian unity. Thus the “ecumenical movement” refers to contemporary
Christian movement for the restoration of unity of all Christian Churches in
the One, Holy, Catholic and Apostolic Church. Vatican II praised this movement
as growing “through the inspiration of the Holy Spirit”(UR, 1). Therefore,
ecumenism its in contemporary usage refers to the dynamic concern for the unity
and renewal of the Churches and of all things in Jesus Christ, which has
emerged as the most distinctive feature of the twentieth-century Christianity.
The foundation of this movement is theological. It goes back to the prayer of
Jesus for unity: “May they all be one. Father, may they be one in us, as you
are in me and I am in you”(Jn 17:21).
Seen from
the ecclesiological point of view, the Church is sent into the world to be the
efficacious sign and instrument of the reconciling grace of Christ, drawing all
people into the unity of faith, hope and love, across all the barriers of sin
and human divisions. It is in view of the perfect Kingdom of the future, which
is a communion of all peoples of the nations. The Church, therefore, is called
to be the sacrament of unity (LG, 1), a unity that is at once visible and
invisible, human and divine.
Yet from
the very beginning of the life and mission of the Church, there were divisions
and eventually large bodies of Christian communities were separated from one
another, and continue to this day to live in disunity. This is a scandal of
Christian disunity, and the problem and challenge of ecumenism, which seek to
restore the unity as willed by Christ among Christians in one visible communion
(koinonia), in the one Church of Christ.
The
communion ecclesiology that found its official expression in Vatican II offers
possibilities to approach the theology of ecumenism in a new light. Its
theological vision is no longer limited by a firmly established Catholic Church
to which all must return, but starts from the one divine plan for human race
and the common Christian calling in Jesus Christ to live in one visible
communion that prefigures the final communion to which all nations are called
at the end of time. This mystery of communion of all peoples is sacramentally
present in the Catholic Church, but is also expressed, in various degrees, in
other Christian communities.
Thus, the
solution to the problem of Christian unity is no longer sought by merely
inviting other Christian communities to join the Catholic Church, but by
integrating them into the one Church of Christ whatever values are found also
in non-Catholic Christian communities. The aim must be, therefore, the fullness
of Christian life, comprising all traditions. Because “whatever is truly
Christian is never opposed to the genuine values of the faith; indeed it can
always help to a better realisation of the mystery of Christ and the
Church”(UR, 4).
In the
Decree on Ecumenism, Unitatis Redintegratio, Vatican II has
described ecumenism as follows, which contains its definition:
Everywhere
large numbers have felt the impulse of this grace [i.e., of remorse over
division and longing for unity], and among our separated brethren also there is
increases from day to day a movement, fostered by the grace of the Holy Spirit,
for the restoration of unity among all Christians. Taking part in this
movement, which is called ecumenical, are those who invoke the Triune God and
confess Jesus as Lord and Savior. Hey join in not merely as individuals but
also as members of the corporate groups in which they have heard the gospel,
and which each regards as his church and, indeed, God’s. And yet, longs that
there may be one visible church of God, a church truly universal and sent forth
to the whole world that the world may be converted to the Gospel and so be
saved, to the glory of God”(UR, 1).
The
Decree (UR) indicates some essential features of the ecumenical movement,
namely, that it the work of the Holy Spirit; that it is an ecclesial
(community) movement and that it is allied with the missionary nature of the
Church. The Holy Sprit works beyond the boundaries of any Church and brings
them to unity for the salvation of the world. Because of its pneumatological
and ecclesiological roots, ecumenical movement is part of systematic
theological reflection.
Hence,
our study has five chapters. Chapter one provides a histological and doctrinal
narrative of the divisions within Christianity. Chapter two deals with the
history of the ecumenical movement for the restoration of Christian unity.
Chapter three presents theological methods and models of ecumenism as proposed
by various Churches. Chapter four studies the Roman Catholic contribution to
ecumenism and explains the theology of ecumenism as propounded in the Conciliar
document Unitatis Redintegratio and encyclical Ut Unum
Sint. Chapter five deals with ecumenism in India and explains the
pastoral guidelines dealing with ecumenical movement in the country.
Chapter: I
Division
Within Christianity:
Historical
And Doctrinal Perspectives
1. Introduction
There is little doubt that in apostolic times the
word ‘Church” had twofold sense, as it referred both to the local and to the
universal Christian community, so that the unity of the Church existed within
the pluriformity of local Churches. There was awareness among Christians that
they participated in a shared memory of Jesus and a common confession of faith.
The word describing this unity was Koinonia (communion), a
word used in connection with the experience of Christian sharing during apostolic
times, and which during patristic times came to designate the Church (Ecclesia)
itself. The reality of koinonia implied that the local Churches had
their particular identities within the one universal Church. What bound the
various local Churches together was the common sharing in the one apostolic
faith. Over time, however, the unity of the Church suffered serious setbacks.
This chapter delineates the various stages, which led to the fragmentation of
the One, Holy, Catholic and Apostolic Church.
2. The Early Fragmentation of the Apostolic Church
2.1. The Nestorian Church
The first serious setback to the communion of the
Church occurred in the early 4th century with Arianism which seemed
to deny the true divinity of Christ and consequently of the spirit. The view
was rejected in the council of Nicaea (325 C.E.). In the 5th century
there emerged a trend of thought in the church of Antioch whose teachings
influenced the Church of Constantinople. This school spoke of a moral rather
than a “hypostatic” union of the human and the divine natures in Christ.
Consequently they wanted Mary to be called Christotokos, i.e., Mother of
Christ rather than Theotokos, mother of God. Nestorius, the Patriarch of
Constantinople, was thought to be propagating the above view though it is not
proved that in fact he deviated heretically from the true faith. Nevertheless
the above doctrine has come to be known with the title “Nestorianism” and
Nestorius was condemned and deposed by the council of Ephesus in 431 C.E.
The Church
is Persia known as the Holy Apostolic Catholic Assyrian Church of the East was
thought by many to have accepted the ‘Nestorian’ Christology at the synod held
at Beth Lapat in 486 in 486 C.E. because it seemed to do greater justice to the
divinity and humanity if Christ. With that decision this Church was considered
as having separated itself from the ancient Catholic Communion of Churches with
accepted the christological formula put forward by the council of Ephesus.
The Roman and Persian empires were not on the
friendliest of terms, and since in those times there was a close association of
state and religion, the ‘Nestorian’ teaching took a firm hold in Persia while
the Conciliar decisions found ready acceptance in the Roman Empire. Thus the
Assyrian Church of the East came to be isolated from the rest of the Christian
world.
Today it has become to be accepted that the opposition
between the so-called ‘Nestorian’ Christology and the ‘Orthodox’ Christology of
the council of Ephesus was rather a matte of confusion of terms, most
especially with regard to ‘person’ and ‘nature.’ Patriarch Mar Dinkha IV,
leader of the 40,000 strong Assyrian Church of the East has expressly asked
that the term ‘Nestorian’ be no longer applied to his Church. On 11 November 1994
a common christological declaration between the Catholic Church and the
Assyrian Church of the East was signed in Rome by pope John Paul II and
Patriarch Mar Dinkha IV, which declares that the divisions brought about in the
past were in large part to misunderstandings (ND, n.683, 684).
2.2. Monophysite Churches
Sometime after the council of Ephesus another school
of thought emerged, this time in the Church of Alexandria, known as the
Alexandrian School. In opposition to the ‘Nestorian’ stress on the diversification
or duality of the divine and the human natures in Jesus Christ, this school,
under an Alexandrian monk called Eutyches, taught that in Jesus Christ there is
only one nature (monophysis), the divine nature. According to him, the
human nature of Jesus ceased to exist when the divine person assumed it just as
a drop of honey falling into the sea dissolves in it.
This school was fond of speaking of the one nature of
God, the word incarnate, to designate the one person of the Word. This teaching
was known as ‘Monophysitism’ [one nature]. The immediate consequence
would be to call into question the truth of the incarnation and the
consubstantiality of Christ’s humanity with ours, especially with regard to his
redemptive sacrifice on the cross. Monophysitism was rejected by the council of
Chalcedon in 451 C.E., which declared that in Christ there is a single person
in two natures, without confusion or mixture (ND, no.614, 615).
However,
some Churches did not accept the Caledonian formula on the plea that it goes
back to the ‘Nestorian heresy’ of separation of the two natures. These Churches
are known as the non-Caledonian Churches or Monophysite Churches because of
their non-acceptance of the Caledonian formula. Today they are also called
‘Eastern Orthodox Churches’, and are not in communion with the Patriarchate of
Constantinople. These are
the Armenian Apostolic Church, Coptic Orthodox Church, Ethiopian Orthodox
Church, Syrian Orthodox Church, Malankara Orthodox Syrian Church, and Eritrean
Orthodox Church.
A common declaration between pope Paul IV and
Patriarch Mar Yacob III of the Syrian Orthodox Church is 1971 declares: “there
is no difference in the faith they profess concerning the Mystery of the Word
of God made flesh and become really man, even if over the centuries
difficulties have risen out of the different theological expressions by which
this faith expressed” (AAS 63[1971], 814; cf. Chia, 125).
2.3. Orthodox Churches
A third blow to the ancient communion of Churches was
the rupture that the ancient communion of Churches was the rupture that took
place about the beginning of the second millennium in the relation between the Eastern
and Western Churches. The symbolic date commonly given to this event is
16 July, 1054 C.E., when the delegates of Pope Leo IX (who had died three
months earlier!) and Patriarch Michael Cerularius Of Constantinople mutually
excommunicated each other on the question of the unilateral acceptance by the
Pope of the insertion of the Latin Filoque (“and from the Son”) into
the originally Greek Niceno-Constantinople Creed. [In fact, a clarification by
the Pontifical Council for Christian Unity of 13 September 1995, issued the
following clarification on the filioque controversy: The creed with the
‘filoque’ insertion is only a liturgical adaptation of the Nicene Creed
but the Greek original without the insertion remains for all Churches the
normative text of the Christian Trinitarian faith](ND, pp. 161-162).
But this question of the filoque was only the
proverbial last straw in the gradual separation between the Latin West and the
Greek East with different theological styles, which had already begun at least
a couple of centuries earlier. The division had been influenced by the fall of
Roman Empire in the fifth century, the cultural and political distancing of the
Eastern and Western parts of the old empire, the eruption of the Germanic
tribes in the North and of the Islamic power in the East.
One
marked feature, specially developed in the Byzantine circles, was the understanding
of the Church as a “Conciliar Fellowship” based on the Eucharist as the source
and centre of the unity of all Local Churches, which are ‘autocephalous’
(self-governing). In this conciliarity, the Church Rome or Constantinople holds
only a primacy of honour and not of jurisdiction. On the other hand, the
ecclesiology that was developing in the West was centred on the power of the
Pope as the Supreme Head of the Church. The ecclesiology of the Orthodox
Churches, which is of autocephalous model, gave less importance to the primacy,
infallibility and jurisdiction of the Pope as the successor of Peter. Today the
Patriarchate of Constantinople is called Ecumenical Patriarchate,
which includes many national Churches with varying degrees of ecclesiastical status
in autonomy. These are designated as “Orthodox Churches”. Their
positions are enumerated below:
Autocephalous Churches: Constantinople, Alexandria, Antioch, Jerusalem,
Russia, Serbia, Romania, Bulgaria, Georgia, Cyprus,
Greece, Poland, Albania, Czech & Slovak Republic, America.
Autonomous
Churches: These do not have full independence. They are the
Mount Sinai, Finland, Japan, and China.
Canonical Churches, which have a special link with the Patriarch of Constantinople by
receiving the Holy Chrism and confirmation of their bishops from
Constantinople: Carpatho-Russian Orthodox, Ukrainian American, Russian, Western
Europe, Albanian American, Byelorussia in North America, Ukrainian in Canada,
Ukrainian in U.S.A.
Churches of Irregular
Statues: Old believers, Russian Orthodox outside Russia, Ukrainian-Kiev
Patriarchate & Ukrainian Autocephalous, Byelorussian Autocephalous (Chia,
125-126).
3.
Modern Division: The protestant Reformation
Much more than by the schism of the East and West, the
unity of the Church was seriously shaken by the Reformation that took
place in Europe in the middle of the second millennium. Not all the reasons
were theological. With the invention of the press and growth in education there
emerged the humanism of the Renaissance and a new middle class, made powerful
by the economic prosperity arising from commerce especially with the newly
discovered colonies. There was also a growth of national consciousness all over
Europe and a strengthening of the power of the royal houses of political power
as against the power of the clergy. Such economic and social factors explain in
part resistance to the Roman influence on Northern Europe. These factors need
to be studies in course on Church History. There was also a long-standing call
within the Church for a reform of customs and specially those of the Papal
Court. The proverbial last straw was the preaching about papal “indulgences” to
finance the construction of the Renaissance churches in Rome.
3.1. The Lutheran Church
In Germany, Martin Luther’s protest in 1517 against
the scandal of indulgences did not aim at dividing Church but at reforming it.
But when in 1521 he was both excommunicated by the Pope and outlawed by the
German Emperor, his theological positions hardened. In the doctrine of
“justification by faith alone”, Luther saw a new understanding. The Church is
not identifiable through external acts of religion. It is a community, which
has one mind and heart of faith. In other words, the Church is found where “the
gospel is rightly taught and the sacraments are rightly administered according
to the Gospel” (Article seven of Augsburg Confession).
In such a Church the ministerial priesthood is not
essentially different from the common priesthood of the faithful. The
episcopacy does not differ from the presbyteriate and the papacy is not
required. The veneration of saints, penitential acts, popular devotions,
pilgrimages, etc., are contrary to the New Testament teaching on “justification
by faith alone and not by works.” Furthermore, in the understanding of the
Eucharist as sacrifice, Luther repudiated the concept of transubstantiation.
Although Luther wanted only to reform the Church, the
division became inevitable when the German princes backed the reform movement
as a way of ridding themselves of the power of the emperor and the political
control of the pope. Moreover, the Church’s hierarchy was not ready to
implement the necessary changes. Thus we have the Lutheran Churches. In 1947
these churches formed a Lutheran World Federation, which now has more than a
hundred member churches and its secretariat headquarters in Geneva (ibid, 127;
Goosen, 74).
3.2. The
reformed Presbyterian churches
The
reform movement begun by Luther was carried still by his contemporaries
Huldreich Zwingli in Zurich and John Calvin in Geneva. Zwingli did away with
much of the ceremonial and externals of religion and developed a new order of
liturgy, which consisted principally of scripture, sermon and prayer: the bread
and wine were no longer placed on an altar but on a bare table in the nave of
the church. Whereas, in the line with Catholic thinking, Luther insisted that
Christ is bodily present in the Eucharist (the word “is” to be taken
literally), Zwingli regarded the Eucharist as no more than a commemorative
service in which a community shows allegiance t Christ and remembers gratefully
the event of the cross. He argued that the physical reception of a spiritual
gift is impossible (Chia, 127; Gossen, 75-79).
Later
on, Calvin set out to write a definitive treatise on the nature of the church
according to the Reformation principles: The institutes of the Christian
Religion. He taught that Christ imparted to the Church the gift of the fourfold
ministry of pastors, teachers (or doctors), elders (or presbyters) and deacons.
The doctrine of “predestination,” more characteristic of Calvin but actually
developed by his followers, speaks of the ‘divine decree” to either eternal
life or to death, bases on God’s infinite foreknowledge. Thus the teachings of
Zwingli and Calvin took a distinct turn vis-à-vis Lutheranism.
The churches subscribing to these teachings came to
be referred to as Reformed or Presbyterian Churches. In
1875 a world Alliance of Reformed Churches (WARC) was formed which today links
close to 200 churches fro the Reformed Presbyterian tradition.
3.3. The Radical Reformation
Still in the same 16th century, the
Reformation initiated by Luther passed into the third phase,
which can be called Racial Reformation. These radical reformers saw the
identity of the Church as involving a complete break with anything suggestive
of a Roman and Papist connection. They also emphasize a commitment to the
pursuit of personal holiness leading to the believer’s baptism (therefore, for
rejecting the validity of infant baptism, accepted by most other Churches).
Another distinctive feature is the separation of Church members from the world
affairs; small groups gatherings for the study of the Word, prayer and the
breaking of Bread along the languages of the New Testament “house communities”.
The Hutterites, the Mennonites, the religious Society of Friends (Quakers), the
seventh Adventists and the Disciples of Christ were the first to begin the
radical reform.
3.4. The Anglican Church
The fourth
Phase of the reformation was the change that took place in England in
the same century. After resisting the influence of the reformation for a number
of years Henry VIII decided for personal reasons to break his ties with the
Pope. After this the Church of England has understood itself as a sort of Via
Media between Catholicism and Protestantism, acknowledging the necessity
of scripture, tradition and reason in opposition to the protestant reliance on
scripture alone. However, the Roman Catholic Church declared the Anglican
orders null and void in 1896. Today the Anglican Communion is made up of 37
autonomous national Churches, all of them in communion with the Archbishop of
Canterbury (Gossen, 80-81).
4. New Churches of Reformed Tradition
The fifth phase of the reformation could
be seen, between the 17th and 20th centuries, in the
emergence of renewal movements within Anglicanism and the Reformed Churches
This resulted in the creation the Baptists, Methodists, Salvation Army, the
Evangelical and the Pentecostal Churches.
Thus by the end of the second millennium we are
presented with a divided Church: the Eastern Church itself composed of a
variety of autonomous or semi-autonomous churches, and the western Church
divided into many different bodies, each claiming to be the true Church of
Christ. The former group if often referred to in a general way as the “oriental
Churches,” some of which, however, are in communion with Rome are generally
designated as the “protestant Churches.” Some of the smaller and recent groups
of the firth phase of the reformation are at times called “sects” in
distinction with the “mainline Churches” which are older and characterized by
theological positions that take more seriously the faith traditions of the
Church.
4.1. Congregational Churches
Another important group, which developed under the
Puritan influence, is the Congregational Churches. They came into existence in
England between 1580 and 1590 under the leadership of Robert Browne, John
Greenwood and Henry Barrow. Having a “congregational” notion of church, they
vision the church as a freely gathered community in a particular place. Each
congregation is self- governing and independent. Thus, in the earlier days they
were known as “independency” or “independents.” The congregation is free to
choose its ministers and to formulate its liturgies, prayers, etc. A group of
congregation migrated to North America is 1620 and were responsible for found
in Harvard and Yale Universities. Congregationalists have ordained pastors but
without an Episcopal system. They practice the two sacraments of Baptism and
Eucharist. They believe in the real spiritual presence of Christ in the
Eucharist. They are not very numerous today, and many Congregationalists have
need into the United Churches (Chia, 129).
4.2. The Rise of Free Churches
The aftermath of the Protestant Reformation of the 16th
century saw the proliferation of Christian denominations, free Churches and
Sects in England and Europe. The break-up of medieval Christendom and the rise
of nationalism provide the context for the development of these new Churches.
These Churches then spread to America mainly through missionary activities and
the emigration of peoples. The term “sect” is used to distinguish these new
Churches from the more established mainline churches. No derogatory connotation
is alluded whatsoever.
4.2.1. The Baptist
The Baptist Church had its origins in 17th
century England, with Puritanism as background. When the Puritans were
persecuted in England many of them took refuge in Europe, especially in
Holland. John Smith (1554-1612) and Thomas Helwys (1550-1616), who were also
refugees, became their leaders. When the climate became conducive, they
returned to England where they founded the Baptist Congregations. They are
called Baptist in view of their specific doctrine of Baptism. Like the
Anabaptists they reject infant Baptism and insist on adult Baptism by
immersion.
In view of the difference which emerged with regard to
the doctrine predestination, several divisions have evolved and they go by
names such as General Baptists, Particular Baptists, etc., The American and
British, particular Baptists are the most influential divisions. Baptists are
organized on completely democratic lines, with emphasis on the principle of
religious freedom. Infant baptism, they believe, infringes upon the freedom of
the child. They practice the two sacraments of Baptism and Eucharist and have
ordained ministers, but not one the Episcopal system. The total number of
Baptists in the world today probably exceeds 50 million (ibid).
4.2.2.
Congregational Churches
Another
important group, which developed under the Puritan influence, is the
Congregational Churches. They came into existence in England between 1580 and
1590 under the leadership of Robert Browne, John Greenwood and Henry Barrow.
They envisioned that the Church is freely gathered community in a particular
place. Therefore it is a Congregation. Each congregational is
self-governing and independent. Thus, in the earlier days they were known as “independents.”
The Congregationalists migrated to North American 1620 and were responsible for
founding Harvard and Yale Universities. Congregationalists have
ordained pastors but without an Episcopal system. They practice the two
sacraments of baptism and Eucharist. They believe in the real and spiritual
presence of the Christ in the Eucharist. They are not very numerous today, and
many Congregationalists have merged into the United Churches (ibid).
4.2.3.
The Quakers or The Society of Friends
The Quakers had their origins in England in the middle
of the 17th century when Puritanism reached its climax. They
repudiated all ecclesiastical institutions and called themselves “seekers”
as they expected a new prophet to be sent by the Holy Spirit. George Fox
(1924-1691) emerged as their leader. He underwent a conversation and became an
itinerant preacher, announcing the Gospel of “the inner light.”
According to Quakers, to be a Christian meant to
possess “the inner light” and thus to be born again in the Holly
Spirit. The Quakers were known to have attacked all the organized Churches and
repudiated the practice of the sacraments and even questioned the absolute
authority of the Scriptures. The only authority they submit to is that of “the
inner life,” which they believe to be nothing more than the Holy Spirit. The
Quakers are also well known in their fight for humanitarian causes. They
received the nickname “Quakers ” probably from the phenomenon of quaking or
shivering during their prayer sessions. They rejected ordained ministries. They
have silent meetings which they call “waiting upon the Light.” They are strong
in their witness to the freedom of Spirit and the personal inner experience,
which they see as the essence of religion (ibid, 130).
4.2.4.
The Methodists
The Methodist Church emerged from a revivalism within
the Anglican Church. John Wesley (1703-1791) led the Methodist movement who was
a fellow at Lincoln College, Oxford. At Oxford, Wesley and some of his friends
formed a Holy Club and led a very strict and methodical life; whereupon they
were given the nickname “Methodists.” Earlier as an Anglican missionary to
America, Wesley had become acquainted with the Moravian Brethren
and was deeply influenced by them. Upon his return to England, Wesley
experienced a spiritual conversion in 1738, after which, he went around
preaching revival. He founded several Methodist Societies or Associations,
which then became a separate Church upon Wesley’s death.
Methodism spread rapidly in the Americas and to many
of the English speaking countries. Some Methodist Churches became Episcopalian
while others followed non-Episcopal forms of ministry. Sanctity of believers
(Methodist Holiness) consists in a strict and rigorous life and spontaneous
prayers in liturgy. Following the
practice of the Moravian Brethren, they also adopted the Agape meals or “the
love feasts.” Today, the Methodist number about 40 Million (ibid).
4.2.5.
The Disciples of Christ
The idea of One Ecumenical Church based on New
Testament Christianity was preached in North America by two Irish Presbyterian
(Calvinist) Pastors, Thomas Campbell (1763-1854) and his son, Alexander
Campbell (1788-1866). It was a call for Church unity on the basis of the
fundamentals such as, adult Baptism, the Bible as the sole authority, and faith
in Christ. The movement brought together many from the Presbyterian and Baptist
circles. But later, the movement became a separate Church, they are also known
as the “Churches of Christ.” They are a small group today,
present mainly in the English-speaking world (ibid).
4.2.6.
The Old Catholics
They are a group separated from the Roman Catholic
Church immediately after the First Vatican Council in 1870. Ignaz von Doellinger led the Old Catholics
movement. Ignaz was professor of Church History in the University of Munich,
Germany. The Old Catholics Church rejected the first Vatican’s definition of
Papal Infallibility. In 1872, they held a congress in Koeln, Germany, and
organized themselves under the name of the Old Catholic Church teachings, practices,
and ministries. The adherents of this Church eventually adopted also some
Protestant teachings and customs. They are a very small group found mainly in
Germany and Holland (ibid).
4.3. New Christian
Sects and Movements
The nineteenth and twentieth centuries witnessed a wave
of Christian sects and movements. The majority of these new sects originated in
the western world, especially, in the United States of America in the new
climate of freedom and experimentation. The people’s dissatisfaction with the
scientific and secular culture coupled with the inability of the established
mainline Churches to respond adequately to these dissatisfactions also provided
the impetus for the emergence of these sects. It has to be emphasized from the
outset that the term “set” is not used here with any projective connotation. It
is merely a distinction made between these new Churches and movements and the
more established mainline Churches. This dissatisfaction, it is acknowledged,
is still a subject of much debate. The following are some of the New Christian
Communities (sects) and Movements.
4.3.1.
The Holy Catholic-Apostolic Church
This sect which called itself as the “Holy catholic
Apostolic Church” had its beginning in England and Scotland in the early 1930s.
It was a result of the revivalism among the Anglicans. Prayer circles were
formed for a new outpouring of the Holy Spirit led by the Henry Drummond,
Headword Irving and others. This sect is also sometimes called “Irvingites.
“ In these prayer groups the members experienced the gift of prophecy, gift of
tongues and other signs much like those given in the primitive apostolic age.
They also developed strong convictions about the immediate Second Coming of
Christ, believing Christ Would establish a thousand – year reign of peace.
As a preparation for this, they sought to re-establish
the apostolic structure and ministry of the Early Church. Thus, in 1935 they
chose the “12 Apostles” as the successor of the earliest
apostles. These 12 were assigned definite regions and countries for their new
mission. Hence the sect became known as the “ Catholic Apostolic Community or
Church”. They also adopted elements from the Catholic Church, charismatic and
Apocalyptic or Adventist Church of the last days (ibid, 131).
With the death of the last of their 12 apostles a
crisis set in, as the Second Coming of Christ had not occurred. A debate ensued
as to whether they should appoint new apostles. This led to the formation of “The
New Apostolic Church” in North Germany where new Apostles
were appointed and a revival took place. There are various groups of these “Apostolic
Sects” today in different parts of the world and they number a little
more two million.
4.3.2. Brethren
The origin of the Brethren was in Dublin (Ireland)
and Plymouth (England). The most important desire of this Church Community
(Sect) is that of simplicity in Christian fellowship over against the
institutional and authoritarian structures of the Church of England. By 1833
John Nelson Darby became their leader, and hence they were also known as “Darbyites.”
Filled with the apocalyptic fervour of the Second
Coming of Christ, Darby desired to unite people of all denominations to await
the return of the Lord. But gradually the members became a separate group with
a pietistic, fundamentalist and Adventist out look. They practice adult baptism
and the Lord’s Supper, which can be presided over by any member of the
community and not necessarily by an ordained minister.
There are many divisions within Brethrens, the most
important being the “Open Brethren” and the “Exclusive Brethren.”
The former group is open and has relationships with other Christians while the
latter does not. The total number of Brethren in the world may be around two
million (ibid).
4.3.3.
Salvation Army
The Salvation Army had its origins in a revivalism
that took place within the Methodist Churches in England during the second half
of the 19th century. William Booth (1829-1912) who was a Methodist
pastor and his wife Catherine Mumford (1829-1890) were the leaders of this
revivalist movement. They started mission work among the poor Christians in the
slum of London and later had to break away from the Methodist Churches in order
to safeguard their freedom to preach anywhere in England. Thus, they began
separate communities, each in the form of “an Army to carry the witness
to the blood of Christ and the fire of the Holy Spirit.”
They organized these new communities along military
lines, with uniform, military flags, music military titles and ranks and strict
discipline. Hence, they became known as the salvation history.
The movement spread rapidly from 1889-1910 under its
charismatic and enigmatic founder William Booth. In the Army equal right are
given to men and women in that women also assume all ranks including the top
post of General. They do not practice the sacraments as they find the
sacraments superfluous for those who are already born again and transformed by
the Holy Spirit. Their worship is in the form of prayer meeting and witnessing
to revival and sanctification. They are well known for their charitable works,
especially among the socially backward classes. They number about 5 million in
the world (ibid).
4.3.4.
The Pentecost Movement
The Pentecostal Movement is one of the most significant
movements of our times. It is ecstatic, revivalist and spiritual movement with
emphasis on a second conversion or Baptism by the Holy Spirit accompanied by
the gifts of tongues (glossolalia), faith healing, and prophecy. This
movement has no one founder as such. Its beginning can be traced to the
revivalist prayer meetings in Wales (U.K.) and Los Angeles (U.S.A.) at the turn
of the 20th century.
Among the leaders, three names are often mentioned:
The American Baptist preacher, Joseph Smale, who visited Wales,
participated in the revivalist prayer meetings, received the baptism by the
Holy Spirit. Thereafter, he returned to Los Angeles with the conviction that a new
Pentecost had arrived. The second person of importance is Charles
Parham. He conducted a special Bible school at Topeka in Kansas, where
in 1901, one of his students, an eighteen-year old girl, was baptized in the
Holy Spirit and began to speak in tongues. The third founding member is W
.J. Seymour, a black American preacher, who had ecstatic powers and joined
with Joseph Smale. In a prayer meeting, which he conducted in 1906, he
witnessed eight-year old black American speaking in tongues.
From Wales and Los Angeles the movement began to
spread to all over the United States and England and from there to different
parts of the world. Each leader and missionary preacher would establish new
communities under different names. Therefore, we see the variety in the
Pentecostal Churches.
The Assemblies of God is one of the most popular and biggest groups in the
United States. Others are the Elim Foursquare Gospel Alliance, Churches of God,
Christian Union, United Pentecostal Church, Calvary Pentecostal Church,
Emmanuel Holiness Church, Pentecostal Assemblies of the World, Pentecostal
Church of God of America, and many more. The Pentecostal Churches are today a
fast growing group in many countries, especially in Latin America, Africa,
South Asia, and South Korea. They may number 70 million today.
The personal witness of the members of Pentecostal
Church Groups and their intense experience of the Baptism of the Holy Spirit
are powerful factors causing their growth. They believe only in the Local
Churches and treat any organization beyond the Local Congregation to be
unbiblical. They practice adult Baptism and Holy Communion, and are
congregational in Church structures. Hence, they safeguard the autonomy of the
Local Congregation, which elects or appoints its ministers or pastors. They
consider the Bible as the sole authority of life and have an approach to
the Bible, which is fundamentalist. It is also an undeniable fact that the
Pentecostal movements has highly influenced many other Churches, as is
evidenced by the Charismatic Movements found in practically every
Christian Church today (ibid, 132).
4.3.5.
Seventh Day Adventists
The seventh Day Adventists originated in North America
between 1830-1840. It is part of a universal apocalyptic revivalist movement.
Its founder was a New England farmer, William Miller (1782-1849).
He had an experience of conversion at the age of 34, and thereafter did an
intensive study of the Bible, especially the apocalyptic books of Daniel and
Revelation. He became convinced of the immediate Second coming of Christ. He
preached that the Coming of Christ would be followed first by the resurrection
of the believers and the establishment of a thousand-year reign. This is the
reign by Christ, and is therefore the kingdom of God on earth.
Miller, who was originally a Baptist preacher,
preached especially amongst the Baptist, Congregationalist and Methodist
circles. He advised his hearers to remain in their own Churches until the
arrival of the Lord when all the barriers among the Churches would disappear.
As the second coming of Christ did not take place, Miller confessed that he had
made a mistake in attempting to calculate the dates of the Lord’s return.
Gradually, Miller and his followers were forced to set up their own community
and organization when they were expelled from the other Churches.
The seventh day Adventists are now in all parts of the
world and may number around 7 to 8 million. They are called seventh Day
Adventists as they observe the Sabbath very strictly, in
the sprit of the Old Testament on the seventh day, i.e., on Saturday. In
ministry and community organization they are like the Congregationalists. In
adult Baptism they are like the Baptist, and in doctrines they are closer to
the Calvinists, albeit with a strong apocalyptic tendency.
According to them human soul is not intrinsically
immortal, but immortality is granted by Christ and only to believers. They are
puritanical in their life and follow some of their Old Testament traditions
with regard to diet. They practice Holy Communion after the washing of the
feet. Their specific apostolate is public health programs. Every member
has to give tithes for the maintenance of the community. They seem to be closer
to the early Jewish Christianity (ibid, 132-133).
4.3.6. The Mormons of Latter Day Saints
The Mormons or “The Church Jesus Christ of
Latter Day Saints” is another Christian sect from America. A certain Joseph
Smith (1805-1844) founded it. According to Smith, Jesus, immediately after his
resurrection, went to America where he preached to the primitive people and
established the Church among them. Smith claimed that in 1823, the angel
Moroni appeared to him and called on him to re- establish the Church of
Jesus Christ in the last days of the world.
He also claimed to have discovered certain gold
plates, which bore inscriptions about the history of the earliest Church, which
Christ founded in America as well as the Sacred Scriptures, which he translated
in 1830 and which became known as The Book of Mormon. Smith taught that
it was Mormon and his son Moroni who originally recorded these Scriptures and
buried them in the ground before the extermination of the earliest Church in
America. Thus, he was merely restoring the pure and earliest form of
Christianity. Smith had a following and with them formed a separate Church in
New York.
Polygamy is part of their practice. On account it, the
Mormons had been persecuted and had to move westward and finally settled in the
present Utah State of USA. They founded Salt Lake City, which was to become
their headquarters. His enemies in the promised land of Utah killed Joseph
Smith. Thereafter, the leadership was passed on to Brigham Yong (1801-1877), an
excellent organizer who consolidated the Mormons and their state of Utah. In
1893 they were forced to suppress the practice of polygamy because it was set
as a precondition for their acceptance into the North American Union. Today,
the majority of the people of the state of Utah are Mormons (ibid, 133).
4.3.7.
Christian Scientists
The “Christian Scientists” is an
American Christian sect. Mrs. Mary Baker Eddy (1821-1910) and her companions
founded it in 1879 and called their new establishment as the “Church of
Christ, Scientists.” She was a visionary and had become so ill that medical
science was not of any help. It happed that a hypnotist, Phineas Quimby, was
able to cure her by means of hypnotism and spiritualism. She began to teach the
spiritual method of healing and develop a philosophical and religious system in
her book, Science and Health with a Key to the Scriptures. This book,
together with the Bible, became authority of the movement. Their daily, The
Christian Science Monitor, is very popular in the U.S. A.
It is very close to the early Christian Gnostics. The
followers of this sect emphasise on a certain right knowledge, which can
totally liberate people. They hold that the fundamental error or sin is the
belief that matter or body is real. The gateway for liberation from sin,
illness, pain and death is the realization that these are illusions. Prayer,
concentration of the mind and faith in Jesus, the great teacher of this
knowledge, are ways to remove our illusions. They practice no sacraments.
Their Sunday service consists of singing, reading and testimonies. Their total
membership may be around two million (ibid).
4.3.8.
Jehovah’s Witnesses
It is an Adventist Christian Sect in America, founded
by Charles T. Russel (1852-1919) who was a Calvinist and a businessman. Driven
by Apocalyptic ideas, Russel began to study the bible and then spread his ideas
through his books and periodicals. Millions of copies of his book were
distributed and in 1881 he founded The Watch Tower Bible and Tract Society.
He broke away from his Church and started a new Christian community.
Russel
and his successor J.F. Rutherford (1869-1942) had set several dates, one after
the other, for the return of Christ and coming of the Kingdom. Finally,
Rutherford said that the Kingdom had already in the community of Jehovah’s
witnesses. He also taught that the resurrection of the death would take place
before the end of the century. From their head
quarters in Brooklyn, New York, the Jehovah’s Witness propagates their
doctrines and ideas mainly through their own publications and broadcasting
stations.
Membership is classified under two categories: the
“pioneers” are the full-time workers for the Sect, and the “publishers” are the
ordinary members who spent some time selling their publications. This Sect
does not believe in the Trinity, but in the Jehovah of the Old Testament.
They also reject the immortality of the soul. They do not believe in the
full divinity of Jesus Christ, who is, for them only a creature. Jesus
Christ is often identified with the Archangel Michael. Jesus became the Messiah
after his Baptism in Jordan. They practice adult Baptism and Holy Communion
once a year at Easter, which is for them a memorial supper. They are extremely
other – worldly, pessimistic, puritanical and fundamentalist in their approach
to the Bible (ibid).
4.3.9.
The Unitarian and Unification Church
The Unitarians reject the doctrine of the Trinity, as
did the early Ebionites, Arians and others, to the extent that Jesus is reduced
to a mere human being. The first Unitarian Church was founded in Poland in
1565. According to them God is one, Christ, the Son of God was a created being,
and the Holy Spirit is not God, but the gift of God.
The movement spread in England in 17th
century. Its official journal is the Hibbert Journal. At the
beginning of the 19th century the movement came to America and
became popular, as it was liberal, optimist, undogmatic, open and ecumenical.
It was thus regarded as the Church of the intellectuals. In 1803 the Unitarians
took control of Harvard University, thus yielding much influence on the
academic community. They presented Jesus as the realization of the ideals of
humankind, a shining example of one who could raise humans to his own sublime
level.
The Unification Church, founded by Sun Myung Moon in
South Korea in 1934, may be classified as a Unitarian Church. Moon also
established several institutions and movements for World Peace and
Inter-religious Dialogue. The context of the Unification Church was Moon’s
total war against atheistic communism. For Moon, Jesus is a perfect man sent by
God for the redemption of humankind. The world today awaits him as the Lord of
the Second Advent to establish the Kingdom of God here on earth. The
Trinitarian doctrine is rejected by Moon. The Church became very popular in the
United States. For Moon, America is the New Rome, providentially designed to be
an instrument for the New Messiah to establish the New Kingdom.
5.
Characteristics of Christian Sects
A Christian Sects is one where Jesus Christ has a
significant place and role. The traditional norm of Christian Orthodoxy is the
confession of Christ as fully God and fully human. In the Christian Sects,
however, often either the fullness of his divinity or that of his humanity is
in question. (ii) Every Sect begins with an extraordinary person, a prophet and
genius, who is at its centre. Her/His visions, experiences, revelations, doctrines
and teachings give meaning to her/his disciple. (iii) Most of the New Christian
Sects have their origins in the United States, in a climate of relative
Freedom, Capitalistic domination and a religious revivalism in search of
meaning and new experiences of life. (iv) The Free Churches of the post-
Reformation period with their Puritanical, pietistic, charismatic and
apocalyptic characteristics often provided the framework to the new sects. (v)
Dissatisfaction with them existing society and culture and with traditional
mainline Christianity, which lacked lustre, experience and mystery, inspired
the search for new ways. A strong pessimism about the present world situation
led to the Apocalyptic and Adventists visions of many Sects. People disgusted
with the extreme individualism of out times began to search for community and
deeper communion and in the Sects they found an answer. (vi) What people wanted
in the New Sects is mental peace, freedom, security, and spiritual experience,
especially the experience of power of the Holy Spirit. (vii) In the midst of
the confusing and ambiguous religious pluralism of our time many people look
for certainty and absolute truth. The absolutist teachings and doctrines of the
New Sects provided firmer grounds and clearer directions.
Chapter: II
The History Of Ecumenical
Movement
For The Restoration Of Christian
unity
Introduction
It is
a matter of fact that the history of Christian disunity weighs heavily in the
history of the Christian Churches. However, this unfortunate state of affairs
has never been accepted with a good conscience. It is innate to the Christian
vocation to seek the healing of divisions and be reconciled. Always there have
been efforts to reconcile and to restore unity. However, it is only in the last
two centuries, especially in the last century, that the ecumenical movement
took on more concrete forms. We shall describe the milestones of this movement
in this chapter.
1. The Beginnings of the Ecumenical Movement
In the
history of Christianity many attempts were made to restore unity among
Churches. Thus, in the middle ages attempts were made in the General Council of
Lyons (1273) to restore unity among Oriental Churches. The General Council of
Florence (1439) brought about the reunion of Armenian Christians. In 1596
Ukrainian and Ruthenian Churches returned to the Catholic Church. There were
ecumenical efforts in India too. Unity attempts were made between St. Thomas
Christians in the 18th century under the leadership of Mar Joseph
Kariattil and Fr. Thomas Paremakkal. In 1930 the Syro-Malankara Church of
Kerala was reunited with the Catholic Church.
2. Contemporary Ecumenical Movement
An
important factor, which contributed to make the Christians, especially the
Protestants, to realize the need for ecumenism was the mission context of the
so-called mission lands. It was the missionary expansion of the 19th
and 20th centuries, which was instrumental for ecumenical awareness
among the Protestant Churches. One can notice it in the attempts made by William
Carey, a Baptist missionary, who worked in India at Serampore mission in West
Bengal. In 1805 Carey proposed a Missionary Conference of all denominations to
meet in Cape town, South Africa in 1810. He hoped that this practice would take
place every ten years. Thereafter Young Men’s Christian Association (1844),
Young Women’s Christian association (1854) and Society of Christian Mission
(1895) were formed. These organizations trained future leaders of ecumenical
movement in the Protestant Churches namely, John R. Mott, Joseph H. Oldham and
Nathan Soderlbom, who played key roles in the early 20th century.
2.1. League of Psalms
It was a
single effort made in the mid-19th century by a Lutheran Lady, Julie
von Massow. In 1862 She stared a movement of prayer for the unity of
Christians, called the League of Psalms. Eventually she
became a Catholic. In 1875 she joint to the “League of Psalms”
another ecumenical organization known as the “Association of Prayers”
for the reunion of the Separated Christians. Earlier in 1857 an “Association
for the Promotion of Christian Unity” was founded in London.
2.2. From Isolation to Encounter
The
twentieth century saw significant progress in the filed of ecumenical movement.
We would term it as “From Isolation to Encounter.” Because Christians did not
stop with contemplating on unity in the isolation of their respective Churches
but became proactive towards each other in their respective attempts made for
the restoration of unity. They further realized that despite their differences
there was a fundamental unity among them inasmuch as they all believed in Jesus
Christ as lord and Saviour of humankind. This is seen in the following
developments that took place in the last century. We give them see below.
2.2.1. Church Unity Octave
In 1905,
Paul Wattson, an Anglican, proposed a “Church Unity Octave”.
It was suggested that would be held every year from January 18th to
January 25th. Wattson became a Catholic in the following year and
Popes Pius X and Benedict XV blessed his work for Church Unity. Paul Couturier
(+ 1953), a French priest broadened the meaning of Unity Octave who advocated
praying together by Christians belonging to different Churches. In 1936 he
began a custom, “Week of Universal Prayer.” This is what Christians celebrate now as the
“Week of Prayer for Christian Unity (18-25 January).”
2.2.2. Ecumenical Organizations and Conferences
In 1902
Patriarch Joachim III of Constantinople and the Holy Synod of Orthodox
Churches sent an Encyclical to all the Orthodox Churches. Encyclical
encouraged the Churches to form a union of all Orthodox Churches as well as to
devise programmes to enter into contact with Non-Orthodox Churches.
In 1910
the first World Missionary Conference was held at Edinburgh. The participants
were predominantly from England and North America. At the Conference, an
Episcopalian bishop, Dr. Charles Brent, suggested that the Churches study in
depth the causes for division among Christians. “Evangelization of the World
in our Generation ” was the theme of the Conference which resulted in the
following fruits: (a) It marked a new sense of fellowship among Christians; (b)
it trained future leaders for ecumenical movement;(c) it contributed to the
calling of the first “World Conference on Faith and Order”, which was held
eventually in 1927 at Lausanne.
In
1920 once again the Church of Constantinople issued an Encyclical inviting all
Christian Churches of the world to form a League of Churches.
In
1921 the International Missionary Council (IMC) was constituted. The first
meeting was presided by John Mott and Joseph Oldham. Its precise purpose was to
promote study, cooperation and organization for Christian Mission. Around the
same time, the Swedish Lutheran bishop, Nathan Soderblom of Uppsala, was
bringing together the Churches of the nations, which were affected by World War
I to render common witness to faith in Jesus Christ.
In 1925
the World Conference on Life and Work was held in Stockholm. Its motto was
“Service Unites, Doctrines Divides.” More than 600 delegates from various
Churches participated. The representation from the Orthodox Churches was
phenomenal. The conference recognized responsibility of the Churches for the
whole life of people, namely religious, social, economic, political well being
of people all over the world. The conference also created an awareness of
Christian fellowship and solidarity transcending denominational oppositions and
national antagonisms.
In
1927 the World Conference on Faith and Order was held in Lausanne. Dr. Robert Gardiner,
an influential Episcopalian layperson became the leader of this conference. 394
delegates from 108 different Churches participated in the Conference. Its goal
was to engage in theological dialogue among Churches to resolve differences and
to achieve unity in doctrine and Church order. Others felt that the need of the
hour, especially after World War I, was for Christians to work together to
promote world peace and justice and to create a society based on sound
Christian principles. For this purpose, bishop, Nathan Soderblom started the
“Life and Work Movement.”
2.2.3. The World Council of Churches (WCC) in 1948
The
experiences of Faith and Order, and Life and Work movements were instrumental
for the creation of the World Council of Churches (WCC) in
1948. Between 1935 and 1938 consultations were held at Princeton, London,
Edinburgh, Oxford and Utrecht to draw a constitution for the merger of these
two movements to create the WCC, which was thought about in the model of
the Federal Council of Churches of Christ (USA). Consequently, in 1948 Faith
and Order, and Life and Work movements were integrated together as
the WCC, and at its First Assembly held in the same year in Amsterdam
the WCC was born. Whereas the Commission on Faith & Order within the WCC
has carried on the tasks of the erstwhile Faith and Order movement, the Life
and Work movement became the very dynamics of the WCC.
Dr.
William A. Visser Hooft became the First General Secretary of WCC. The theme of
the First Assembly was “Man’s Disorder and God’s Design.” Right at the
beginning, 147 Churches from 44 countries became the member Churches of WCC. In
1961 WCC held its Third Assembly in New Delhi where The International
Missionary Council merged with the WCC. In 1971 the World Council of Christian
Education did the same. Today over 300 Churches are members of WCC.
The WCC
is not a Church in its own right but only a fellowship of Churches acting as a
forum in which the Churches can discuss issues pertaining to the promotion of
unity and mission. To date the WCC has held 8 Assemblies, the last at Harare in
1998. Because of different theological presuppositions and on sociological
reasons the Roman Catholic Church is not a member of the WCC but participates
in a number of its programmes. A Joint Working Group set up by the Vatican and
the WCC authorities sees to the collaboration between the two bodies.
2.2.3.1. Faith & Order Commission of WCC
The Faith
& Order Commission is the instrument within the WCC that discusses
doctrinal matters. It holds its own plenary sessions regularly, and organizes
World Conference at different intervals. The latest, which was also the Fifth
World Conference, was held in 1993 at Santiago de Compostela after a lapse of
thirty years.
The great
achievement of the Faith & Order Commission is the convergence statement on
“Baptism, Eucharist and Ministry”(BEM 1982). This document is also known as the
Lima document. This has been fairly well received, though not owned, by many of
the Churches of the world. The Roman Catholic Church has full participation in
the Faith & Order programmes of the WCC. Since 1968 Vatican appoints 12
members to the Commission.
2.3. The Roman Catholic Church
Except participation in the WCC as mentioned
above, the Roman Catholic Church did not join any of those ecumenical
movements, which took place previous to WCC. However, Pope Leo XIII’s
encyclical Praeclara Gratulationis (20 June 1894) expresses a
sincere and ardent desire for Christian Unity.
The same Pope created in 1895 the “Pontifical Commission for the
Reconciliation of the Dissident Churches.” This Commission held twenty-two
meetings, each in the presence of the Pope up to 1902. In 1895 he established
the “Pentecost Novena” to hasten “the work of reconciliation with
separated brethren.”
On the
contrary, Pope Pius XI’s encyclical Mortalium Animos (6 January
1928), which was written on the occasion of the Faith and Order Conference held
at Lausanne in 1927, took a very negative attitude towards the contemporary
ecumenical movements, their various Conferences, Congresses and Assemblies. He
identified these ecumenical movements with false religious indifferentism which
“holds any religion whatever to be more or less good and praiseworthy, although
not all in the same way, because they all reveal and explain the significance
of the native, inborn instinct which turns us towards God and makes us
acknowledge his sovereignty”(ND, pp.375-376).
The
encyclical prohibited Catholics to have anything to do with this movement. It
states, “Why this apostolic See has never permitted its subjects to take part
in the Congress of non-Catholics. The union of Christians cannot be fostered
otherwise than by promoting the return of the dissidents to the one true Church
of Christ, which in the past they unfortunately abandoned; return, we say, to
the one true Church of Christ which is plainly visible to all and which by the
will of her Founder remains what he himself destined her to be for the common
salvation of human beings”(ND, nn.907).
It should
be noted that Pope Pius XII’s Instruction Ecclesia Catholica of
the Holy Office (20 December 1949) marks a tuning point in the official
approach of the Catholic Church to the contemporary ecumenical movement. Within
clearly defined limits, it encourages the ecumenical dialogue between Catholics
and other Churches, though falling short of any official Catholic participation
in ecumenical conferences.
The
Instruction states, “The Catholic Church takes no part in ‘Ecumenical’
conferences or meetings. But, as may be seen from many papal documents, she has
never ceased, nor ever will, from following with deepest interest and
furthering with fervent prayer every attempt to attain that end which Christ
our Lord had so much at heart, namely, that all who believe in him “may become
perfectly one”(Jn 17:23)…The present time has witnessed in different parts of
the world a growing desire amongst many persons outside the Church for the
reunion of all who believe in Christ. This may be attributed, under the
inspiration of the Holy Spirit…but above all to the united prayers of the
faithful. To all children of the true Church this is a cause for holy joy in
the Lord…(ND, n.908).
2.3.1. The Second Vatican Council (1962-65)
It has
been left to the Second Vatican Council to take a proactive position towards
ecumenism. It was Pope John XXIII’s explicit intention that Council should have
a definite ecumenical orientation. The creation of the Secretariat for
Promoting Christian Unity in 1960 and the presence at the Council observers
from other Churches helped to ensure this new attitude.
The renewed ecclesiology, which found its
official expression in the Council, offers new possibilities to approach the
ecumenical problems in a new light. The Conciliar interest in ecumenism is
particularly seen in the fact that references to ecumenism, in its theory and
practice, pervade the various conciliar documents. Besides the historic Decree Unitatis
Redintegratio, one sees it, for example, in LG, 15; AG, 15,16, 12,
41;OT, 16; PC, 2.
The
Conciliar vision of the Church is no longer limited to the firmly established
Catholic Church to which all must return. The Conciliar ecclesiological vision
starts from the one divine plan for the human race and the common Christian
calling. It is God’s will that the Christian life be lived in a visible
community which is one and comprehensive. It is a community, which prefigures
the final communion to which all nations are called at the end of time. This
mystery of unity is sacramentally present in the Catholic Church, but it is
also expressed, in various degrees, in other Christian communities. They too
may contain ecclesial elements by virtue of which they may be called Churches.
Vatican
II no longer sees these communities in their deficiencies only. It sees the positive
values of their life and traditions. Thus the solution to the problem of
Christian unity is no longer sought by merely inviting other Christians to join
the Catholic Church, but by integrating into the one Church willed by Christ.
The ecumenical aim must be the fullness of the Christian life, comprising all
traditions, for “Whatever is truly Christian is never opposed to the genuine
values of the faith; indeed it can always help to a better realization of the
mystery of Christ and the church.”(UR, 4).
The entrance of the Catholic Church changed the
ecumenical panorama. If previously the ecumenical movement could largely be
identified with the achievements of the WCC, the Council now became an important part of a much larger movement. In this
panorama the bilateral dialogues between the confessions and the churches acquired
a great importance. Although the network of the dialogues is larger than the
ones the Catholic Church is involved in, it is true also that the latter has a
certain preference for them.
Let us mention some of the more fruitful dialogues on a world level: the
Orthodox-Roman Catholic International Dialogue, the Anglican-Roman Catholic
International Theological Commission (ARCIC), the Lutheran-Roman Catholic
Joint Commission, the Reformed-Roman Catholic International Dialogue. There are
also dialogues with the ancient Eastern churches, with the Baptists, the
Disciples of Christ, the Pentecostals, and the Methodists. Some important
dialogues on a local level, such as the Lutheran-Roman Catholic Dialogue in
the United States and the work of the French Groupe des Dombes,
have had an important impact on ecumenical consensus building. Getting
acquainted with the results of these dialogues, available in many reports and
statements and assembled now in various collections, will expand the
ecumenical horizon of theology and further the reception of their findings.
3. Conclusion
The
ecumenical venture is not limited to official contacts and doctrinal
dialogues. It is more than merely one concern among others. It has become a
demanding way of being related to one another in various ways and on various
levels of Church life, from official bodies to the most informal ways of living
together at the grass roots. These new relations express themselves in common
prayer, Bible reading and worship, in common witness and service toward the
various needs of the world, especially for peace and justice. Christians, as a
matter of fact, should do together all that they are not obliged to do
separately.
The
ecumenical movement is a provisional way of living together as Christians,
born from the acute suffering for the scandal of disunity and the recognition
of a common faith. The concern for unity and the unequal reception of the ecumenical
advance will unavoidably create tension and fermentation in the Churches and in
the Christian commonwealth. The experience of communion, however imperfect it
may still be, can never be adequately covered by rules and directives, which
are necessarily codifications of yesterday's reality. The patience and
prudence the ecumenical venture is calling for conflict with the urgency .of
the goal, namely, the lifting up of the separation and the restoration of the
broken communion.
Chapter:
III
The Methods Of Ecumenical
Theology And Models Of Unity
Introduction
The relations between the Churches have been characterized for centuries
by controversies. It has become endemic to defend each one’s position
by way of self-justification or polemics. Often such a way of arguing led to
exalting one's own views by belittling, caricaturing, and totally condemning
the divergent viewpoints as heretical, not to say, devilish. Thus controversy
has built up impressive libraries and amounts of prejudice and polemics.
The restoration of the broken unity of the one Church of Christ requires
viable theological approaches to retrace the theological foundations necessary
for the restoration of the broken communion among all Churches and ecclesial
Communities. These are also needed for healthy and enduring ecumenical dialogue
between the Churches and ecclesial communities. Further, proposals of
appropriate models of unity are also required to overcome apologetic, prejudice
and polemics. Since the start of the ecumenical movement, various Churches and
ecclesial Communities have proposed some methods of ecumenical theology and
models of communion to improve mutual understanding. We study them in this
chapter.
1.The Methods of Ecumenical Theology
1.1. Comparative Method
Comparative method is “a
neutral and simple method of self-explanation and comparison without raising
the question of who is right and wrong” (Pathil 1981: 398). The Churches
compared their doctrines, practices, ways of worship and life-styles and simply
stated their agreements and differences. This process of mutual comparison
gradually brought in certain changes their approach between them. In this
process, each Church or ecclesial Community discovered that the doctrines and
practices of others were not entirely in error. They possessed elements of
ecclesial truth in varying degrees. This new situation demanded a
methodological change in the understanding of the Churches, which gave way to
dialectical method.
1.2.
Dialectical Method
The aim of dialectic method is “to hold together
the elements of truth on both sides, especially on the ‘catholic’ and
‘protestant’ sides”(ibid, 398). The process of mutual discovery and the common
life and witness of the Churches in the ecumenical movement and in the WCC once
again brought the Churches to a new situation. Through this method they
discovered that others possessed not merely certain elements of truth but that
they had much more in common. They also realized that they had a fundamental
unity, which called upon the Churches to work together, and to challenge each
other on this common basis upon the foundation of Jesus Christ and upon the
common tradition of the Scared Scripture. Consequently, the dialectic method
led to Christological method.
1.3. Christological Method
The ecumenical experiences and studies have led to
acknowledge diversity in the light of a hermeneutic of unity. A break-through
has been achieved by proposing christological method. It is a Christ-centred
method to resolve the differences, which separate the Churches. As the World
Conference of Faith and Order (Lund, 1952) stated, “Once again it has been
proved true that as we seek to draw closer to Christ we come closer to one
another”(Vercruysse, 261). Though not ignoring the differences, one tries to
look beyond them by recognising a more fundamental unity in Christ and by
studying the common sources of Scripture and in the common tradition of
teaching, worship, and prayers. Because these are generally centred on Christ
and in explication of Christ-experience as held by each Church tradition.
Again and again one is confronted with the great diversity and plurality
of traditions and theologies. These are related to and conditioned by
particular history, sociology, culture, politics and psychological life
situation. This variety of contexts is taken into account. Therefore,
contextual method has been proposed. This variety of contexts is taken into
account in the contextual method that tries to relate them to one
another in an effort to express the unity in diversity of the Churches.
1.4. Contextual Method
When a method of theology becomes more and more
explicitly contextual and when this method is applied to ecumenism, then the
method of ecumenical approach becomes contextual and inter-contextual as well.
It is based on the hermeneutical principle that every text has a context, which
stands not merely outside the text to qualify it, but becomes a constitutive
part of the text itself. Consequently, every statement arises from a particular
life-situation that not only colours the formulation of the statement, but also
becomes a constitutive part of the formulation itself. Therefore, every
theological statement is inextricably bound up with the particular historical,
socio-cultural and political and psychological life- setting of the Church
communities.
1.4.1. The first aspect of the contextual method:
The contemporary world is the context of theology
and the Church. It is the world of people and their experiences. Any theology
of the Church and the restoration of its unity should be contextualised and
discussed in the context of the world of today. The divisions and unity of the
Church have to be discussed in the wider world-context of tragic divisions and
the aspirations of the people for the unity of the world community.
Theologically, the divided world-community and its
unity should be seen in the context of God’s unifying design in and through the
Church (Pathil, 346). It was hoped that this inter-contextual approach would
illumine both contexts and both unities, i.e., of the Church and the world
community. With this object in view, the inter-contextual method was proposed
at the Faith and Order Louvain Meeting in 1971. (Faith and Order II 59,pp.
194-198).
1.4.2.
Second aspect of the contextual method:
It is closely related to the first. From the
fact that theology is contextual and relative, it follows that one cannot speak
of an abstract theology of universal and absolute validity, but only of a
plurality of theologies in accordance with the diversity of human contexts.
The
way to achieve Church unity then is not by ‘one common theology’, or by ‘one
common ecclesiology’. It is to be seen by means of ‘communion of faith’, which
is maintained through the diversity of theologies and their plural contexts.
Therefore, the communion of faith is expressed through and by an
‘inter-contextual method’. In this process, diverse theologies or contexts of
the Churches are brought together and laid side by side with the task of
emphasising the particularity of each Church-context, and at the same time
comparing and relating them for mutual enrichment and correction. In this way,
the underlying unity and consequent convergence could be discovered.
Inter-contextual method was experimented at the Accra Faith and order Meeting
(Faith and order II 72, pp. 83-89).
1.5. Dialogue Method
A major tool to achieve the goals of these methods is dialogue, a
catchword in the modem ecumenical movement. Vatican II’s Decree on Ecumenism
states that dialogue is the way "where each can treat with the other on an
equal footing (par cum pari)" are most valuable for the discussion
of theological problems (UR 9). In a working paper of the Secretariat
for Promoting Christian Unity with reflections and suggestions concerning
ecumenical dialogue (1970) is the following:
In general terms, dialogue exists between individuals and groups from
the moment when each party begins both to listen and reply, to seek to
understand and to be understood, to pose questions and to be questioned in
turn, to be freely forthcoming and receptive to the other party, concerning a
given situation, research project, or course of action, with the aim of progressing in unison toward a greater community of
life, outlook, and accomplishment. (SPCU/Information Service [1970], no.
12, p. 5, II/l)
The Vatican Council accepted dialogue on the grounds of well-tested
ecumenical methodology. The theological foundation can be found in the
"communion" ecclesiology. Though not yet in full communion, churches
do consider themselves because of their ecumenical commitment already as church-in-relation,
as church-in dialogue. The churches hesitate, however, to reflect
on the ecclesiological implications and significance of the wider context in
which they are church in relation with other churches and communities.
The roots lie anthropologically in the dignity and the social nature of
the human person. From the ecclesiological point of view, they are rooted in
the fact that God's Spirit is working beyond the borders of any community:
"Christians are in a position to communicate to each other the riches that
the Holy Spirit develops within them. This community of spiritual goods is the
first basis upon which ecumenical dialogue rests" (SPCU/information
Service [1970], no. 12, p. 6, III/I). Dialogue among the Christian Churches
has taken an extension and depth that could not have been foreseen by the
Second Vatican Council.
Expressing one's own convictions of faith on one hand, and careful and
patient listening to the convictions of the dialogue partners on the other will
always remain a painstaking requirement of living together as Churches, be it
in imperfect or full communion. There is no communion without permanent
willingness to listen, to understand, and to be changed in the process (ER 41,
1989, p. 1261).
2. Models of Church Unity
All the Churches confess the unity of the Church with the words of the
Creed of Constantinople. In its most intimate being the Church is one and
cannot exist as divided. Where division arises it should be mended by forgiveness
and reconciliation. Many central texts of the Bible teach us this duty:
''Forgive us our debts as we also have forgiven our debtors" (Mt 6:12);
"So when you are offering your gift at the altar, if you remember that
your brother or sister has something against you, leave your gift there before
the altar and go; first be reconciled with your brother or sister" (Mt
5:23-24). St. Paul puts in the letter to the Ephesians Christ our peace, who
reconciled the two Gentiles and Jews-in a single body to God through the cross,
on which he killed the enmity. He broke down the dividing wall (Eph 2:11-22).
In different situations these summons become seeds of reconciliation in one
believing community.
The
contemporary ecumenical movement has attempted to chart paths toward a future
where unity of the church will be one day restored. In the process of working
towards unity Churches have proposed various types of unity. These models have
to consider the essentials of Christian faith and Church order, as well as the
pluriformity of Christian confessions, rites, and traditions that have arisen
in the Christian commonwealth for different cultural, historical, sociological
and psychological reasons. One of the major challenges of the search for unity
is how to reconcile necessary unity with permissible and legitimate diversity.
These models are conditioned by the proper ecclesiological convictions and
views of the different dialogue partners. We study in this section various
models which been proposed by the Churches.
2.1. Orthodoxy Model
This model is proposed by the Orthodox Churches. Orthodoxy
model stresses the necessity of a return to the common faith of the ancient
and undivided church of the first seven ecumenical councils. Following are the first seven General Ecumenical
Councils: Nicaea I (325); Constantinople I (381); Ephesus (431); Chalcedon
(451); Constantinople II (553); Constantinople III (681); Nicaea II (787). It claims that the pure,
unchanged, and common heritage of the forefathers of all separated Christians
has been kept full and intact by the Orthodox Church alone. Unity is seen as a harmonious
symphony of autocephalous national churches, which have kept or
recovered the orthodox faith and the total Episcopal structure of the Church
(Vischer 1963, pp. 141-43; also Patelos 1978,pp. 94-96).
It should be
noted here that the Eastern (Oriental) Orthodox Churches [Armenian, Coptic,
Ethiopian, Syrian and Malankara Orthodox Syrian Church, which are known as
Monophysite group of Churches] recognize the first three Councils as
Ecumenical. Orthodox Churches and Roman Catholic Church unanimously recognize
all the seven Councils as Ecumenical. Lutheran Church (1538) recognizes the
special status of the first four Councils because of their christological importance,
but without accepting any other authority than that of the Scripture. Calvin
Church (Institute 4.9.8) accepts the first four Councils and “those of similar
ones are honoured.
2.2. Augsburg Model
In agreement with the seventh article of the Confession of Augsburg
(1530) the Protestant tradition, Lutherans as well as Reformed, teach that
"it is sufficient for the true unity of the Christian church that the
gospel be preached in conformity with a pure understanding of it and that the
sacraments be administered in accordance with the divine word:' Uniformity of
ceremonies, humanly instituted, is not of necessity. This model is conditioned
by the Reformers theology of justification by faith alone. It could be called a
Bible-centred model. It suggests that the unity of the Church requires an
agreement about the essentials of the faith and be given great freedom for the
shaping of the institutional forms of the community.
It claims that the great institutional variety of existing historic
Churches cannot destroy the essential unity of the Church, when an agreement on
faith and sacrament is exists. The search for visible unity remains a fragile
working of human beings, looking for forms that make the historical Churches
answer somewhat better to the unity we confess in the creed.
2.3. Anglican Model
Anglicanism has expressed its view in
the so-called Lambeth Quadrilateral. It contains the four fundamental
requirements for achieving unity: the acceptance of (1) the Holy Scriptures,
(2) the Nicene and the Apostles' Creed, (3) the divinely instituted sacraments
of baptism and Holy Communion, and (4) the episcopate as providing the means
for a ministry "acknowledged by every part of the Church as possessing
not only the inward call of the Spirit, but also the commission of Christ and
the authority of the whole body" (Lambeth Conference, 1920,p. 5).
Anglicanism thinks of a visible, corporate, comprehensive, and organic
unity in which the sources of the original heritage of faith and the
fundamental Church Order are fully kept, notwithstanding a great diversity of
cultural expressions. The Anglican Communion thinks of itself as a provisional
model of such a universal communion. The Anglican model could be called as
organic unity model.
2.4. The Roman Catholic Models
Within the Christian commonwealth the Roman Catholic Church takes a
peculiar place. As no other Church it has the awareness of being a universal,
worldwide, and also in its appearance a truly Catholic Church. Though it
largely appears on the world scene as a culturally Latin Church, it
never lost the conscience of being in fact a communion of Local Churches with
various rites and traditions.
2.4.1. Absorption Model
Before the Second Vatican Council the Catholic Church considered the
restoration of unity, as expressed in the encyclical Mortalium Animos (1928)
of Pope Pius XI, as a return to the one true Church of Christ, "to
the Apostolic See, set up in the City which Peter and Paul. . . consecrated by
their blood:” Hence, unity of the Church means return to the original state
communion with the Roman catholic Church. Restoration of unity is means that
the Catholic Church absorbing all Churches in its fold.
2.4.2. Communion Model
Vatican II put the idea of communion in the centre of its
ecclesiology stating in the Decree on Ecumenism: "For men who believe in
Christ and have been properly baptized are brought to a certain, though
imperfect, communion with the Catholic Church. Nevertheless, all those
justified by faith through baptism are incorporated into Christ. They therefore
have a right to be honoured by the title of Christian, and are properly
regarded as brothers in the Lord by the sons of the Catholic Church" (UR
3).
Full communion is restored when Christians, "possessing the Spirit
of Christ, accept her entire system and all. The means of salvation given to
her, and through union with her visible structure are joined to Christ, who
rules her through the Supreme Pontiff and the bishops" (LG 14). It
is clear from this statement and from the history of the ecumenical dialogue
that the role of a personal ministry of unity in the universal church as
present in the bishop of Rome is a key issue. Through the entrance of the
Catholic Church in the ecumenical dialogue this issue has become an unavoidable topic.
2.5. Other Models
Next to these mainstream views are Christian communities that have a
quite low understanding of future unity, stressing particularly the ecclesiological
significance of the local congregation and considering all broader
institutions, as may be useful, but altogether accidental instruments for
collaboration and exchange, without real ecclesiological significance.
From dialogue, actual living together, and common
experience in the ecumenical movement some models of future unity arose.
Church unions were even achieved on a national level. More experience was thus
gathered. Leading in further reflection has been the brief description given by
the general assembly of the WCC in New Delhi, 1961:
We believe that the unity
which is both God's will and his gift to his church is being made visible as
all in each place who are baptized into Jesus Christ and confess him as Lord
and Savoir are brought by the Holy Spirit into one fully committed fellowship,
holding the one apostolic faith, preaching the one gospel, breaking the one
bread, joining in common prayer, and having a corporate life reaching out in
witness and service to all and who at the same time, are united with the whole
Christian fellowship in all places and all ages in such wise that ministry and
members are accepted by all, and that all can act and speak together as
occasion requires for the tasks to which God calls his people (Vischer
1963:146-47)
2.5.1. Conciliar Fellowship Model
Taking into account the proposals of New Delhi Assembly (1961), the
Nairobi Assembly of WCC (1975) described unity as Conciliar fellowship. It
states:
The
one church is to be envisioned as a conciliar fellowship of local churches,
which are truly, united. In the conciliar fellowships, each local church
possesses, in communion with the other, the fullness of catholicity, witnesses
to the same apostolic faith, and therefore recognizes the others as belonging
to the same church or Christ and guided by the same Spirit. As the New Delhi
assembly pointed out, they are bound together because they have received the
same baptism and share in the same Eucharist; they recognize each other's
members and ministries.
The statement stresses especially the exchange between the Churches. It
invites them accordingly to be one in their common commitment to confess the
Gospel of Christ by proclamation and service to the world. It aims to maintain a sustained and sustaining relationships with the
Sister Churches, expressing it in conciliar gatherings whenever required for
the fulfilment of their common calling (D.M. Paton, 1976, p. 60).
The Conciliar Fellowship model is connected with the conciliar and
synodal tradition existing in nearly all-mainline Churches. It does not only
indicate the goal, but it tells also something about the journey, which must be
lived already in a "conciliar" way of increasing trusts and exchange
between the Churches.
2.5.2. Unity in Reconciled Diversity Model
Some, however, thought that the conciliar fellowship model did not take
sufficiently into account the existing confessional diversity and blurred the
particularity of the various traditions. This led to the development of the
model of unity in reconciled diversity. The Lutheran World Federation described it as a way to unity, which does not automatically entail the surrender of
confessional traditions and confessional identities. This way to unity is a way
of living encounter, spiritual experience together, theological dialogue and
reciprocal correction.
It is a way on which the distinctiveness of each partner is not lost
sight of but rings out, is transformed and renewed. In this manner, diversity
in unity becomes visible and palpable to the other partners as a legitimate
form of Christian existence and of the one Christian faith. There is no glossing
over the differences. Nor are the differences simply preserved and maintained
unaltered. On the contrary, they lose their divisive character and are
reconciled to each other. (Vercruysse, 264).
2.5.3. Communion of Communions and Koinonia Models
Other descriptions and terms have been offered, such as "church of
churches" or "communion of communions!' In the dialogue with the
Orthodox churches one speaks of "communion of sister-churches!' In the
dialogue with the Anglican Communion, koinonia became a catchword
(ibid). All models, however, must take into account the two poles, unity and
diversity.
3. A Crucial Question
A crucial question then arises: What diversity is tolerated by the
unity? ''How wide a latitude is permissible before diversity in interpretation
effectively destroys real commonality in consensus?" ("Ecumenical
Findings”, ER 41 [1989], p. 132). What are the criteria for defining
legitimate diversity?
A vision that leaves no room for the differences between the confessions
and the variety of types and spiritual worlds in the Christian commonwealth is
unfit. Historically, various types of Christian lifestyle and thinking became
embodied in social and ecclesiastical forms. These types constitute different
spiritual worlds, bodies of ideas, values and customs, nurturing a Christian's
life in view of his or her spiritual destiny.
4. Conclusion
The
restoration of full Church fellowship will be the outcome of a long and patient
process of coming together. As wounds heal over their full length, so is the
restoration of unity. It is the result of a comprehensive and prolonged
learning process, in which the way and the end are intimately interlocked. It
is only by furthering communion on the way that full communion will ever be
achieved at the end. Static concepts will never do justice to the living
reality of reconciliation that is at the heart of any quest for unity.
Evolution
goes along various stages, while creating already real unity. Growing relations
between the Churches must lead to an intrinsic desire for further steps. The
authorities of the Churches should examine courageously the progress achieved
and take official action. Such a gradual growth toward Church fellowship has
been described in the document of the Roman Catholic/Lutheran Joint Commission,
Facing Unity (1985): "Reconciliation is not possible without
dialogue and constant communication. It is a process of discerning the spirits
and of searching for steps along a pathway known only to God. Reconciliation is
thus a dynamic process, even where Church unity exists or has been
re-established" (Vercruysse, 265).
It is
a process of discerning the working of the Holy Spirit and searching for the
step along the pathway known to God. In this dynamic process leading to
reconciliation, the theological methods and models are the theories. Their
enduring validity would depend on their capacity to capture the mystery of the
Church of Christ.
Chapter: IV
Theology Of Ecumenism
According To Roman Catholic Teaching
(A) Vatican II’s Decree on Ecumenism (Unitatis Redintegratio)
1. Brief
History of the Decree on Ecumenism (UR)
On 251h
January 1959, Pope John XXIII announced his intention to call an ecumenical
Council. The Pope wished to invite to this Council the representatives from
other Churches in order to strive together for that unity desired by many
people and wished by Jesus. To make this become a reality the Pope invited
observers from the Protestant and Orthodox Churches to the Council. On 51h June
1960, Pope John XIII created the Secretariat for Promoting Christian Unity to
enable "those who bear the name of Christians but are separated from this
apostolic see to find more easily the path by which they may arrive at that
unity for which Christ prayed"(L. Nicholas, 1991, p. 912). It served as a
preparatory organ of Vatican II. Cardinal Augustine Bea was appointed the head
of this Secretariat.
During
the first session of the Council three separate texts dealing with Christian
unity came before the Council Fathers. A text on unity was proposed by the
Commission for Eastern Churches: the Theological Commission proposed a chapter
on Protestants in the schema for a Constitution on the Church, and the
Secretariat for Promoting Christian Unity proposed a text on general ecumenical
principles. On 1st December 1962, by a vote of 2,068 to 36, the Council decided
that all this material should be merged and made into a decree on Ecumenism and
the task was entrusted to the Secretariat for
Promoting Christian Unity.
The Council Fathers from 18th November to 2nd December
1963 discussed the Document that it prepared. It had five chapters. The first
three chapters spoke of principles of ecumenism and relations with Protestant
and Orthodox Churches. The fourth was on relationship with Jews and the fifth
on Religious Freedom. Through a vote on 15 November 1963 the Council Fathers
decided to keep the first three chapters as a basis for discussion for a Decree
on Ecumenism. The fourth chapter was incorporated into the Declaration of the
Relationship of the Church to Non-Christian Religions and the fifth chapter to
the Declaration on Religious Freedom.
In 1964, during the third session
of the Council, the Decree on Ecumenism was refined taking into consideration
over a thousand changes proposed by the Council Fathers. On 20th
November 1964 the whole text was voted upon. There were 2,054 votes for and 64
against. On 21st November 1964, in the final ceremonial vote, only
11 were against the Decree; and on the same day, the Decree was promulgated.
With this Decree, the Roman Catholic Church was fully involved in the
ecumenical movement. (Abbott, 336-340).
Professor Dr. Oscar Cullmann, a Protestant observer at the Council, has
rightly said of the Decree: “This is more than the opening of a door; new
ground has been broken. No Catholic document has ever spoken of non-Catholic
Christians in this way”(ibid, 338). Among other things, there is also a
remarkable admission of guilt; the Council says the divisions among Christians
are the result of sin on both sides (UR 1 and 3).
2. The Structure of the Decree on Ecumenism
The Decree on Ecumenism consists of twenty-four articles. These are
divided into an introduction (art.1) and three chapters. The first chapter has
articles 2,3 and 4. It enunciates the Catholic Principles on Ecumenism. The
second chapter has articles 5 to 12.It is concerned with the Practice of
Ecumenism. The third chapter consists of articles 13 to 23. It deals with the
Churches and Ecclesial Communities separated from the Roman Apostolic See. And
article 24 has the concluding statement of the Decree which expresses the
Council fathers wish: “This most sacred Synod urgently desires that the
initiatives of the sons of the Catholic Church, joined with those of the
separated brethren, go forward without obstructing the ways of divine
Providence and without prejudging the future inspiration of the Holy Spirit.”
3. Chapter wise Summary
3.1. The
Introduction
The introduction (preamble) states, "the
restoration of unity among all Christians is one of the principal concerns of
the Second Vatican Council" (UR 1). This is because Jesus founded only one
Church and the divisions existing among Christians are contrary to the will of
Jesus, a scandal to the world and a grave obstacle in preaching the
Gospel. The Decree then notes with appreciation the remorse among Christians
over the divisions and the longing not only in individuals, but also in the
various Churches for unity. Finally the introduction states the aim of the
Decree, that is, "to set before all Catholics guidelines, helps and
methods, by which they too can respond" to the call to the restoration of
unity (UR I).
3.2.
Chapter One: Catholic Principles on Ecumenism
According
to the mind of the Decree there is only a single ecumenical movement, the goal
of which is the union of all Christians. However, the different Churches
participate in this single movement according to their understanding of faith
and ecclesiology. What the Decree tries to present are the principles, which
guide the Catholics in participating in the ecumenical movement. Hence the
chapter is titled Catholic Principles on Ecumenism.
In this
chapter the Decree presents first its understanding of the unity of the Church
(art. 2). Based on this understanding the relationship of the separated
brethren to the Catholic Church is described (art 3). Then the ecumenical
movement and its elements are described quite in detail (article 3).
Article 2 affirms
that Jesus came to save all and unite them as one family of humankind. He
prayed for their unity (In 17:21). He instituted the Holy Eucharist, which is a
sacrament that helps Christians to attain unity as well as manifest the unity
that already exists among them. The one who brings about unity among the
faithful is the Holy Spirit. The Spirit also endows the members of the Church
with various gifts so that they can build up the body of Christ.
In order
to establish the Church everywhere Jesus entrusted to the college of Apostles
with Peter at its head, the threefold task of teaching, ruling and sanctifying.
It is through the faithful preaching of the Gospel by the Apostles and their
successors (the bishops) as well as through the celebration of the sacraments that the Church is built up, and unity among
Christians is perfected. There are not many Churches of God. There is only one
Church. This Church is a pilgrim on its way to God. This Church is both a
communion and a mystery. The best model as well as source of this communion
(unity) and mystery is the Holy Trinity.
3.3.
Chapter Two: The Practice of Ecumenism
Having
outlined the fundamental doctrinal principles, which govern ecumenism in the
first chapter, the second chapter presents a programme of action for promoting
ecumenism. These were mentioned briefly in the concluding article of the first
chapter.
The
Decree reminds us that ecumenism is the concern of each and every Christian. It
is not to be left only to the clergy or to the theologically trained. Each one,
according to his/her talents and possibilities, should work for promoting
unity. At the head of its programme for ecumenical activity the Church places
the renewal of the Catholic Church and reminds that the Church is always
in need of reform. Only if the Church is faithful to the calling that
she has received can she act as an agent for unity. We can say that this
renewal takes place at two levels: institutional (art 6) and personal
(art 7).
At the
institutional level it can be said that the Church as a whole is constantly in
need of renewal, in the moral life of her members, in Church discipline, as
well as in the way some of the teachings of the Church have been formulated.
The affirmation that some of the doctrinal formulations need renewal has
considerable importance for ecumenical dialogue. Today it is becoming clear
that some of the doctrinal controversies that lead to divisions were due to a
lack of clarity in the language used and the way some of the doctrines were
expressed (e.g. the condemnation of the teaching of Nestorius with regard to
the two natures in Jesus Christ by the Council of Ephesus; Luther's teaching on
justification). The acceptance of deficiency in the way some of the teachings
were formulated makes room for correcting the deficiencies and arriving at
agreed statements between the Churches.
In the
Church, taken as a whole, notable changes are taking place in the fields of
biblical studies, liturgy, preaching, catechetics, lay apostolate, etc. The
Decree affirms that renewals in these fields are important for ecumenism
although it does not spell out clearly in what way they are important.
Renewal
at the institutional level alone is not sufficient. There should be renewal at
the personal, interior level also. This is because only to the extent that we
grow closer to Christ will we be able to grow closer to one another and arrive
at that total unity which is the goal of ecumenism. The external unity should
actually be an expression of our internal unity in Christ.
Ecumenism
can also be promoted through prayer both private and public. Members of
different Churches praying together is a "very effective means of
petitioning for the grace of unity, and they are a genuine expression of the
ties which still bind Catholics to their separated brethren" (UR 8).
Praying together or worship in common (communicatio
in sacris) has two aspects to it: i) It is a means for receiving grace. ii)
It is an expression of the unity that already exists among the members who
participate in such prayer meetings. As a means for obtaining grace one cannot
place any limit or restriction on praying together. However, as an expression
of the unity that already exists, worship in common is not to be used
'indiscriminately' where such unity does not exist. It is left to the local
Episcopal authority to decide whether it is advisable 'to have worship in
common especially when official liturgical prayer of the Church is involved.
There is, however, no difficulty in the use of prayers acceptable to all
parties, like the Lord's Prayer.
According
to the Decree the "change of heart and holiness of life, along with public
and private prayer for the unity of Christians, should be regarded as the soul
of the whole ecumenical movement, and merits the name, 'spiritual
ecumenism'" (UR 8). Apart from 'spiritual ecumenism' the Decree speaks
also of educational ecumenism (art 9-11) and social ecumenism (art 12).
At the
level of educational ecumenism the Decree exhorts all to get a greater
knowledge of the doctrines, spirituality and activities of each other. This
requires study. Meetings and dialogues between
experts of both sides can be a great help in clarifying each one's stand and
presenting each one's doctrine clearly. When teaching various subjects,
especially theology, an ecumenical perspective is to be maintained. Pastors, priests,
and missionaries should know the importance, meaning and significance of
ecumenism.
In ecumenical dialogue, especially at the theological
level, it is good to keep in mind that "in Catholic doctrine there exists
an order or ‘'hierarchy of truths" (UR 11). This implies that in
Christianity there is a 'core' truth(s) and others, which are not so central.
The 'core' truth or "foundation of Christian faith is the mystery of
Christ and salvation in Christ. The importance or significance or 'weight' of a
truth or doctrine depends on its specific relationship to the mystery of
Christ"(Pathil, 1996, p. 22). This enables the Churches to remain in
communion by accepting the foundational or core truth(s) although they may
differ on more peripheral truths or aspects of faith.
At the level of social ecumenism the Church invites all in Christian
solidarity to work together to build up a more free and just 'society.
3.4. Chapter Three: Churches and Ecclesial Communities
In the third chapter the Decree points out what it
appreciates in the other Churches and ecclesial communities and what is to be
done to promote union with them. The use of the terms 'Church and ecclesial
communities' gives us the idea that "the more a Church has of the
essential structures of the Catholic Church (e.g., sacraments, ordained
ministers), the more it approaches the ideal of the Church. On this
institutional scale of measurement, some are more properly called Churches than
others, and the Decree regards Eastern Churches as practically sister Churches
of the Roman Catholic Church. (Cf. Art. 14, par. 1 and par. 2; Abbott,
355)." Some of the Christian bodies are called 'ecclesial communities'
because they do not wish to be called 'Churches'.
Article 13 speaks of the two great divisions in the
Christian family, those in the East and those in the West.
With regard to the Eastern Churches (14-18) the Decree
points out that many of them trace their origin back to the apostles. The
Church in the West has drawn from the liturgy, spiritual tradition and
jurisprudence of the Eastern Churches. The Decree stresses that the Councils
held in the East defined many of the dogmas of the Church concerning the
Trinity, Jesus Christ and Our Blessed Mother. The special features of the
origin and growth of the Eastern Churches resulted in a mentality and
historical development, which is different from the West (art 14).
Since the Eastern Churches possess true sacraments, especially priesthood
and the Eucharist, some worship in common with them on suitable occasions
is encouraged. The Christians are exhorted to avail themselves of the monastic
traditions and spiritual riches of the Eastern Churches as well as to strive to
preserve and foster them (art 15).
The Church disciplines of the East are different from that of the West.
This diversity of customs and observances adds to the beauty of the Church.
Applying the principle affirmed earlier of unity in diversity and variety the
Decree affirms the legitimate autonomy of the Eastern Churches by stating that
"the Churches of the East, while keeping in mind the necessary unity of
the whole Church, have the power to govern themselves according to their own
disciplines" (UR 16). The principle of unity in diversity applies also to
theological formulations. In studying the revealed truth, the East and the West
have used different methods and approaches. These are to be seen as
complimentary rather than as conflicting (UR 17). Prayer, dialogue and cooperation in pastoral work can help the Churches
of the East and the West to grow closer to one another (UR 18).
The Decree deals
only with the Eastern Churches that are separated from the Catholic Church. The
relationship of the Roman Catholic Church to the Eastern Catholic Churches,
which are in communion with Rome (e.g., the Coptic and Ethiopian Churches of
the Alexandrian Rite, the Malankara, Maronite and Syrian Churches of the
Antiochene Rite, the Syro- Malabar Church of the Chaldean Rite, etc.), are
treated in the Decree on the Catholic Eastern Churches (Orientalium
Ecclesiarum).
With regard to the Churches
and Ecclesial Communities in the West (articles 19-23), the Decree states
that they are far too many and diverse to describe them in any adequate way.
Between these Churches and Ecclesial Communities on the one side, and the
Catholic Church on the other, there exist weighty differences.
Despite these differences there are certain common elements that can serve as
the basis and starting-point for dialogue (art 19).
Some of these
elements are the confession of Jesus Christ as God and Lord and as the only
mediator between God and humans (art 20), the great love and reverence for Sacred
Scripture (art 21), the baptismal liturgy and the celebration
of the Lord's Supper (art 22), and a Christian way of life
nourished by faith in Jesus Christ as well as submission to the Word of God
(art 23).
The Decree concludes
by asking the Christians to refrain from frivolous and imprudent zeal that may
harm the process of unity, expressing the Church's hope that the ecumenical
initiatives will go forward and invoking God's blessings on the ecumenical
movement (art 24).
4.
The Theological Principles of Ecumenism
In
what we have seen in chapter one of UR, we elucidate the following as the
fundamental principles for the theology of ecumenism as held by the Catholic
Church:
4.1.
Church is a communion (koinonia) and a
mystery: UR holds that the Church is a communion as well as a mystery.
As given in the Degree UR, there manifests a desire on the part of the Catholic
Church to move away from the traditional way of presenting the Church as a
perfect society and a visible institution. When the Church is presented as a
perfect society and a visible institution the emphasis falls on structures,
rules and well-defined boundaries. In the structural model of the Church, it is
easy to point out who is 'in' the Church and who is 'outside' it.
By presenting the
Church as a communion (koinonia) the article is
emphasizing the fact that more than the external structures what makes the
Church (what is constitutive of the Church) is the participation of human
beings in the life of God through Christ in the Holy Spirit. This is possible
also for people who are 'outside' the visible boundaries of the Church.
To the extent that the reality of the Church is not limited to the visible
boundaries of the Church and it consists primarily in our participation in the Trinitarian
life. Therefore, the Church is a mystery, which is given to us by God in
Jesus Christ as a gift. The admission that the reality of the Church extends
beyond the visible boundaries of the Church enables us to call also the
Protestant and Orthodox communities 'Churches.'
4.2.
The Holy Spirit: principle of unity: UR
propounds that the Holy Spirit is the principle of unity among Christian
Churches. This statement of the Decree is in keeping with the statements of the
World Council of Churches at their assemblies at Evanston (1954) and New Delhi
(1961), which makes similar affirmations concerning the Spirit.
The
third article of the Decree speaks about the relationship of the non-Catholic
communities to the Catholic Church. The article begins by affirming the fact
that many communities have become separated from full communion with the
Catholic Church. People on both sides share the blame for these divisions.
Hence not only the ones who went away from the Catholic Church, but the
Catholic Church is also responsible for these divisions. The present-day
members of the various separated communities are not guilty of the sin of
separation. The Catholic Church accepts them with respect and love as brothers
and sisters.
4.3. Baptism: the Foundation of Unity: UR
explains that the underlying foundation for unity among Christians is baptism.
Baptismal commitment unites all Christians into the one mystical (spiritual)
body of Christ, which is the one Church of Christ. Therefore, although some
communities have separated themselves from the Catholic Church, there is no
complete break or separation between these communities and the Church.
This
unity is based on the fact that all believe in Christ and all have been
properly baptized. This unity, however, is imperfect. It will become perfect to
the extent that these communities possess the various elements that build up
and give life to the Church. By this the Catholic Church accepts that different
communities can be in communion with the Catholic Church to a greater or lesser
degree according to the way they posses the elements that constitute the
Church. Some of the obstacles to full ecclesial communion are the differences
related to doctrine, discipline and the structure of the Church.
The various elements that build up and give life to
the Church are found not only in the Catholic Church but also in the other
Communities. These elements are "the written Word of God; the life of
grace; faith, hope and charity, with the other interior gifts of the Holy
Spirit as well as visible elements" (UR 3). Further, the liturgical
actions celebrated by the Communities bring grace and give one the possibility
of salvation. The Holy Spirit leads the members of these communities to
salvation using the means available in these communities. Therefore, people of
the other Christian communities are saved not in spite of their
adherence to these communities but through these communities. Since
these communities have many of the elements that characterize the Church of
Christ, these can also be called Churches.
4.4. Catholic Church alone has all the means of
salvation: In the final paragraph of
the article 3 of UR, the Decree compares the Catholic Church with the
non-Catholic Churches and communities from an institutional point of view and
affirms that in the Catholic Church "alone are the means of salvation
willed by Christ available in their totality, and consequently it is through
the Catholic Church alone that full incorporation into the body of Christ can
take place... insofar as the latter is essentially a visible body, and only
through the Catholic Church that the whole unity of the Church is
vouchsafed(article 3). This does not mean that the institutions of the Church
are perfect or that all Catholics live the life of grace to the full or that
grace is given to others in a lesser degree. All what is affirmed is that evaluated
from their institutional aspect, the
Catholic Church possesses the means of salvation willed by Christ in their
totality (e.g., the seven sacraments, the Word of God, the Petrine Ministry
etc).
4.5. Unity is not uniformity: The unity that the Church envisages and strives for is
not to be understood as uniformity. The Church accepts the need for legitimate
freedom and diversity in forms of spiritual life, discipline, in liturgical
rites and in the elaboration of doctrines (UR, 4).
4.6. A reforming Church: UR holds that the one Church of Christ is always in need of reform and
renewal. (UR, 6 and 7). At the institutional level, the Church is always in
need of reform and renewal in the moral, disciplinary and doctrinal levels. It
is the institutional manifestation of the conversation of heart towards the
source and foundation of the Church, Christ himself. Therefore, a sincere
acceptance of deficiency has created the space for ecumenical dialogue.
4.7. Hierarchy of truth(s): The Catholic Church acknowledges that there exists an
order or hierarchy of truth (UR, 11). This implies the concept of a core-truth
and peripheral truths, which are not central. The core truth or the foundation
of Christian faith is the mystery of Christ and salvation in Christ. The
importance of other truths depends upon their relation to core truth. This
enables the Churches to remain in communion with each other by accepting the
core truth.
5. Some
Observations of the Decree on Ecumenism
The Decree on Ecumenism marks a new beginning in the Church's
relationship with other Christians. As Oscar Cullmann, a Protestant observer at
the Council, remarked about the Decree: "This is more than the opening of
a door.” A new ground has been broken. No Catholic document has ever spoken of
non-Catholic Christians in this way. With this Decree it can be said that the
Church entered fully into the ecumenical movement.
The new atmosphere was evident already during the
Council itself. At the beginning of the Council there were thirty-five
delegate-observers and guests who belonged to seventeen Orthodox and Protestant
denominations. By the end of the Council their number had risen to ninety-nine,
representing twenty-eight Churches and ecclesial communities. Consultations and
conversations between the Council Fathers and these delegates, personal
friendships and their participation in the whole conciliar process helped to
create a communion in Christ and made the hopes expressed in the Decree become
a reality during the Council itself (Daly, 40-43).
The Council speaks
of the non-Catholic Christians with respect. They are accepted as
"brothers by being the children of the Catholic Church." The Council
tried to take into consideration their sentiments and understand their points
of view. In their various discussions the Council fathers tried to constantly
keep in mind what their statements would mean to the non-Catholic Christians.
The
Decree accepts that elements that constitute the Church are found also outside
the boundaries of the Catholic Church. . This makes it possible to call the
other Christian bodies also Churches (Abbott, 369). Another significant
development is the recognition of a 'hierarchy' of truths in the Catholic
doctrine and the acceptance of a difference between a doctrine and its formulation. This enables the Churches and ecclesial
communities to work towards agreed statements on central truths although the
doctrines may not always be expressed in the same way.
The
Decree sees the movement towards unity more as a movement towards Jesus Christ
than as a return to the Roman Catholic Church. This enables the Churches to
keep their identity and specificity while being in communion.
There is an acknowledgment of guilt also on the part
of the Catholic Church for the divisions that have plagued Christianity. The
awareness of the need for penitence and forgiveness creates a new atmosphere
that is conducive for working for unity.
The Decree acknowledges
that the Church needs to constantly renew and reform herself. The call for
reform is a theme dear to the Protestant Churches who had their birth in a
movement that is called 'reformation’.’ The Decree definitively closes the
Counter-Reformation era and opens (as far as the Catholic Church is concerned)
the era of Christianity's reunification.
“The
Church in its highest authority has proclaimed this fundamental choice"(Daly,
50). It would now be the task of Christians at large to make this option become
a reality in their areas. For the success of ecumenism it is important that
Catholics pray for others, keep them informed about the Church and make the
first approaches to them but that they should also take seriously the task of
renewing themselves and living their Christian life with fervour.
(B) The Encyclical Letter
Ut Unum Sint Of John Paul II
(1995)
1. Introduction
'That they may all be one'" (In 17:21). In the opening
words of his twelfth encyclical, dedicated to the Church's commitment to
ecumenism and signed on May 25, 1995,1 John Paul II repeats with impassioned
intensity Christ's prayer for the unity of his disciples. In Ut Unum Sint, the
Pope praises God for the progress toward unity achieved since the Second
Vatican Council and, on the threshold of the third millennium, renews the
Church's commitment to work for the full, visible communion of Christians. It
is a personal contribution of John Paul II to the Christian search for unity.
Present-day concerns of the ecumenical movement are in
the background. Some lament the lukewarm efforts of recent years, referring to
an "ecumenical winter." Others point to the increasing tensions
between Orthodox and Catholics concerning proselytism and questions of
jurisdiction in Eastern Europe. To these pessimistic views John Paul vigorously
replies with a positive evaluation of the efforts made by the ecumenical
movement in the last thirty years. By means of this encyclical he wishes to
dispel "a half-hearted commitment to unity and, even more, a prejudicial
opposition or a defeatism which tends to see everything in negative terms"
(n. 79.2).
Strains of thanksgiving, joy, and optimism run through
Ut Unum Sint. The encyclical abounds with thanks for the steps already
taken toward the re- establishment of Christian unity. For the Pope, these
achievements are "truly an immense gift of God, one which deserves all our
gratitude"(nn.41.1, 71.1, 102.3). He also expresses satisfaction at the
deepening awareness of the unity, which already exists among Christians. It is
a cause of "deep joy" for him that "an imperfect but real
communion is preserved and is growing at many levels of ecclesial life"
(n.84.1, cf. n.2.2). The Pope's unshakable confidence in God's plan for the
future of ecumenism is evident throughout the encyclical. "There is no
doubt," he writes, "that the Holy Spirit is accomplishing this
endeavour and that he is leading the Church to the full realization of the
Father's plan, in conformity with the will of Christ" (n. lOO.2).
Repeatedly John Paul insists that the Church is irreversibly
committed to ecumenism. It "is not just some sort of ‘appendix’,
which is added to the Church's traditional activity. Rather, ecumenism
is an organic part of her life and work, and consequently must pervade all
that she is and does: it must be like the fruit borne by a healthy and
flourishing tree which grows to its full stature" (n.20.1). The quest for
unity is, therefore, "a duty which springs from the very natural of the
Christian community" (n.49.2).
2.
Three Reasons to Renew Ecumenical Commitment
The Pope gives three reasons for renewing this
commitment to the unity of Christians. First, the Church must be obedient
to Christ's prayer that his disciples may be one, "a living
communion" (n.6). Unity is essential to their community of faith and life:
"God wills the Church, because he wills unity, and unity is an expression
of the whole depth of his agape" (n.9.1). Thus, all Christians
"should be inspired by and submissive to Christ's prayer for unity"
(n.33). Quite simply, as John Paul states, "to believe in Christ means to
desire unity: to desire unity means to desire the Church: to desire the Church
means to desire the communion of grace which corresponds to the Father's plan
from all eternity" (n.9.2).
Second, the Catholic
Church's obligation to pursue Christian unity stems from an explicit mandate
of the Second Vatican Council. As a result of the Council's reading of the
signs of the times, "the Catholic Church committed herself irrevocably
to following the path of the ecumenical venture" (n.3.1, cf. n.17.2).
More than merely a point of departure for this endeavour, Vatican II
"remains a powerful source of incentive and orientation" for
stimulating ecumenical activity (n. 49.1).
Through the publication of Ut Unum Sint, John Paul sets his seal
of approval on the Catholic Church's participation in the ecumenical movement.
Third, the
effective evangelisation of the world depends on the united witness of
Christians. It is an "imperative of charity" for Christians to
make every effort to overcome "the grave obstacle which the lack of unity
represents for the proclamation of the Gospel" (n.99, cf. nn. 2.1, 23.1,
98.1). Division among Christian believers seriously damages the credibility of
their testimony before the world: "When non-believers meet missionaries
who do not agree among themselves, even though they all appeal to Christ, will
they be in a position to receive the true message?" (n. 98.2).
Given the gravity of the Church's duty to foster
Christian unity, John Paul declares, "the ecumenical task is 'one of the
pastoral priorities' of my pontificate" (§99). Ut Unum Sint is
proof of his concern "to encourage the efforts of all who work for the
cause of unity" (n. 3.3). Unlike other papal encyclicals, Ut Unum Sint has
no opening salutation specifying its audience. Only in the last paragraph does
the Pope indicate to whom he is writing: "to you, the faithful
of the Catholic Church, and to you, my brothers and sisters of the other
Churches and Ecclesial Communities”! (n.103.1). Furthermore, since
Christian unity has as its goal "that the world may believe" (In
17:21), he also intends, this encyclical to be read by all men, and women of good
will.
Because the Second Vatican Council marks a watershed
in the Catholic Church's commitment to ecumenism, in Ut Unum Sint John
Paul draws very heavily upon conciliar teaching. Among the documents he cites
most often are the Dogmatic Constitution on the Church, Lumen Gentium and
the Declaration on Religious Freedom, Dignitatis Humanae. Above all,
however, he relies on the Council's Decree on Ecumenism, Unitatis
Redintegratio, which forms the structural backbone of Ut Unum Sint.
70 of the encyclical's 162 footnotes refer to UR. Indeed, in this encyclical
John Paul furnishes an authoritative commentary on this Decree, showing the
extent to which it has been "received" by Catholics and other
Christians in the last thirty years. It is pastoral in character and “seeks to
encourage the efforts of all who work for the cause of unity”(n.3).
3. Summary
Ut Unum Sint has a long introduction (nn.1-4) and an extensive conclusion exhorting
Christians to commit for ecumenical activity (nn.100-103). It is divided
into three chapters or parts. In the introduction John Paul, with serene
determination, explains his resolve to heal the deplorable divisions among
Christians.
Chapter one, "The
Catholic Church's Commitment to Ecumenism" (nn.5- 40), develops the
basic principles of ecumenical activity and describes the spiritual, doctrinal,
and practical ways to promote Christian Unity. In chapter two, “The
Fruits of Dialogue" (nn.41- 76), the Pope discusses the ecumenical
movement since the Second Vatican Council, first in a general way, and then
with specific reference to the Churches of the East, and the Churches and
ecclesial communities of the West. Chapter three, "Quanta
EST Nobis Via?" or "How Much Further Must We Travel?"
(nn.77-99), recommends a future agenda for ecumenism, including a reflection on
the papal ministry. In the closing exhortation (nn.100-103), John
Paul recalls the obligation of Christians to pray for unity, give thanks for
what has been accomplished, and have confidence that the Spirit will give men
and women the courage to take the steps necessary to restore the full
and visible communion of all who believe in Christ.
4. Key Themes
Among the themes interwoven in Ut Unum Sint, five
are of particular significance in the Catholic Church's initiatives to restore
Christian unity: God’s plan for unity, the ecclesiology of communion, the
appreciation expressed for unity in diversity, and the possibility of
exercising the Petrine ministry in a different way and dialogue in truth and
charity.
4.1. God's plan for unity
The
Church's firm commitment to ecumenism stems from her obedience to the plan of
God who wills "the unity of all divided humanity" (n. 6). The unity
of Christians is a sacramental sign, which manifests and brings this about.
Because of their Baptism, Christians have the duty of giving visible expression
to the "fullness of reconciliation and communion" won by Christ's
Paschal Mystery (n. 6). Before describing how communion among Christians can be
fostered, the Pope affirms two principles: God's gift of unity has been
preserved in the Catholic Church, and authentic ecclesial values are present in
other Churches and ecclesial communities.
During her two-thousand-year history, the Catholic
Church "has been preserved in unity, with all the means With Which God
Wishes to endow his Church" (n.
11.1). John Paul recalls Vatican II' s teaching on this point: "The
Constitution Lumen Gentium, in a fundamental affirmation echoed 'by the
Decree Unitatis Redintegratio, states that the one Church of Christ subsists
in the Catholic Church. The Decree on Ecumenism emphasizes the presence in her
of the fullness (plenitudo) of the means of salvation" (n. 86).
Despite the often-severe crises, which have shaken the Church, her original
unity established at Pentecost 'has never been substantially compromised’.
The existence of divisions among Christians attests
that the perfect, visible unity of Christians is yet to be achieved. "Full
unity will come about," the Pope states, "when all share in the
fullness of the means of salvation en-trusted by Christ to his Church" (n.
86). But, even now, the other Churches and ecclesial communities share in
"a certain, though imperfect communion" with the Catholic Church
because of "the elements of sanctification and truth" present in them
(n. 11.2-3, cf. nn. 12.1, 13.3).
Indeed, some aspects of the Christian mystery have at
times been more effectively emphasized and lived outside the visible limits of
the Catholic Church. These positive elements, the fore- most of which is
Baptism, "bear, within themselves a tendency toward unity, having their
fullness in that unity" (n. 14). They are also "by their nature a
force for the reestablishment of unity" (n. 49.2). Ecumenism's goal,
therefore, is to make "the partial communion existing between Christians
grow toward full communion in truth and charity" (n.14). The sign of this
unity will be the, common celebration of the Eucharist.
4.2. Ecclesiology of
communion
John Paul
constantly depicts the relationship of the Catholic Church to other churches
and ecclesial communities in terms of "communion." The Holy
Spirit animates the whole Body of Christ: "It is not that beyond the
boundaries of the Catholic community there is an ecclesial vacuum"
(n. 13.3). Unfortunately, however, all Christians are "not in full
communion" (nn.1.2, 21.2, 35). At present, theirs is a communion, which is
"real although not yet full"
(n. 45.2). It is still "partial" (n. 14) and "imperfect"
(nn. 84.1, 96).
The goal
of the ecumenical movement is the reestablishment of full communion: "From
this basic but partial unity it is now necessary to advance toward the visible
unity which is required and sufficient and which is manifested in a real and
concrete way, so that the Churches may truly become a sign of that full communion
in the one, Holy, Catholic and Apostolic Church which will be expressed in the
common celebration of the Eucharist" (n. 78.4).
Communion among the baptized entails more than the
enjoyment of close ties of horizontal brotherhood. Above all, it
is a vertical, spiritual reality: "the communion of
Christians is none other than the manifestation in them of the grace by
which God makes them sharers in his own communion, which is his eternal
life" (n. 9.2). God wills the visible communion of Christians,
"which is both praise of his glory and service of his plan of
salvation" (n. 84.5). In the Pope's words, "the bonds of fraternal
koinonia must be forged before God and in Christ Jesus" (n.
82.2). These ties of perfect communion already exist as a common heritage among
those living in glory. For those still on their earthly pilgrimage, however,
this communion is imperfect. Even so, it "is truly and solidly grounded in
the full communion of the saints...[Who] come from all the Churches and Ecclesial
Communities which gave them entrance into the communion of
salvation" (n. 84.2).
But God's will requires that the invisible communion
of grace must also be manifested by the visible unity of Christians. This
visible communion entails "a unity constituted by the bonds of the
profession of faith, the sacraments and hierarchical communion" (§9.2).
Each of these bonds sheds light on the conditions necessary for the restoration
of full communion among Christians.
First, the unity that
Christ wills for his Church "can be attained only by the adherence of
all to the content of revealed faith in its entirety. In matters of faith, compromise
is a contradiction with God who is Truth" (n.18, cf. n. 70. While
the Pope accepts the legitimacy of complementary formulations of dogma, he
insists that full communion "will have to come about through the
acceptance of the whole truth into which the Holy Spirit guides Christ's
disciples" (n. 36.4). Christian unity must be "founded on the unity
of faith, following in the footsteps and experience of the ancient Church"
(n.59, cf. n. 77.1).
The second bond of unity is Communion in the
sacraments. Through the one Baptism,
which they share, all Christians belong to Christ (cf. nn. 42.1, 42.2, 66.6).
The communion signified by this sacrament is oriented to its full expression,
which is manifested by Eucharistic communion. While, common celebration of the
Eucharist is not yet possible, the Pope remarks that "we do!' have a
burning desire to join in celebrating the one Eucharist" (n. 45.2).
Catholics and Orthodox already share the same sacraments, even though they do
not yet celebrate a common Eucharist. With the Churches and ecclesial
communities stemming from the Reformation, which for the most part celebrate
only Baptism and the Lord's Supper, the sacramental bonds are less strong.
The third bond of visible Christian unity is the
communion in ministry, both among bishops
as heads of particular Churches, and between them and the Pope. John Paul
affirms that full unity demands that every bishop must be in communion with the
Successor of Peter: "All the Churches are in full and visible communion,
because all the Pastors are in communion with Peter and therefore united in
Christ" (n. 94.1). With the Churches of the East, the Catholic Church
shares the Episcopal ministry rooted in the apostolic succession. But, because
their particular Churches are not in communion with the Roman See, perfect,
visible communion is impaired. With the Churches and ecclesial communities of
the West, not only is this hierarchical communion wanting, but there is also a
lack of agreement about the validity of their ministry.
4.3.
Unity in diversity
According to John Paul II, "the quest for
Christian unity is not a matter of choice or expediency, but a duty which
springs from the very nature of the Christian community" (n. 49.2). The
effective pursuit of this goal requires that ecclesial unity be correctly
understood. In Ut Unum Sint the Pope explains his understanding of the
unity willed by Christ in such a way that it cannot be confused with
uniformity. First, he proposes that the unity, which existed in the first
millennium, can serve as a model of restored unity; second, he is convinced
that unity in faith is compatible with diversity in expression. Both of his
ideas are founded on a fundamental principle of ecumenism: "one must not
impose any burden beyond that which is strictly necessary" (n. 78.5).
Primarily interested in improving ecumenical relations
with the East, the Pope appeals to "the unity which, in spite of everything,
was experienced in the first millennium and in a certain sense now serves as a
kind of model" (n. 55.1). The Catholic Church, he says, finds inspiration
for full communion in the "structures of unity which existed before the
separation" (n. 56.2, cf. n. 61).
Ecclesial structures in both East and West evolved
from the same apostolic heritage and, for a millennium, they maintained the
pattern established by Christ: the bishops were in communion with the Bishop of
Rome. At the same time, as stated in Unitatis Redintegratio, art.14,
"if disagreements in belief and discipline arose among them, the Roman See
acted by common consent as moderator" (n. 95.2). These ancient structures
are "a heritage of experience that guides our common path toward the
reestablishment of full communion" (n. 56.2, cf. n. 61). For John Paul,
"it is to that unity, thus structured, which we must look" (n. 55.1).
Some ecumenists think that the restoration of visible
unity among Christians might entail a stifling sameness. To allay these fears,
the Pope states, "the vision of the full communion to be sought is that of
unity in legitimate diversity" (n. 54.2, cf. n. 57.1). Many local Churches
have preserved their own manner of living the faith in ways that have aptly
inculturated the Gospel. These traditions and disciplines are not divisive, but
authentically express the one Church of Christ. John Paul confirms Vatican II'
s teaching that "legitimate diversity is in no way opposed to the Church's
unity, but rather enhances her splendor and contributes greatly to the
fulfillment of her mission" (n. 50.3). The Pope, then, does not just
tolerate diversity but judges it fruitful for fostering communion, since it
encourages "the exchange of gifts between the Churches" (n. 57.4).
The encyclical applies the same principle of unity in diversity to
questions involving the formulation of dogma. Like John XXIII, John Paul II
believes that "the distinction between the deposit of faith and the
formulation in which it is expressed" is a fundamental principle of
ecumenical dialogue (n. 81.3). Sadly, in the past, "intolerant polemics
and controversies have made incompatible assertions out of what was really the
result of two different ways of looking at the same reality" (n. 38.2).
However, when Christians engage in frank dialogue today, they "help one
another to look at themselves together in the light of the Apostolic
Tradition" (n. 16.2). This joint scrutiny leads them to welcome different
formulations of dogma and fosters new ones.
Nonetheless, in the Pope's mind, this common undertaking is not license
for "altering the deposit of faith, changing the meaning of dogmas,
eliminating essential words from them, accommodating truth to the preferences
of a particular age, or suppressing certain articles of the Creed" (n.
18). Instead, complementary formulations of dogmatic truth prove that the
content of the faith can truly speak to all cultures. "The element which
determines communion in truth is the meaning of truth," John Paul
writes. "The expression of truth can take different, forms" (n.
19.1).
4.4. The Ministry of Unity
In Ut Unum Sint, John Paul II' s spiritual and
theological reflection on the papal ministry is
extraordinarily personal. It culminates, as we have seen, in his bold
invitation to all Christians, including himself, to take a fresh look at how
the Petrine ministry is exercised. This endeavour, he writes, is
"an immense task which we cannot refuse and which I cannot carry out by
myself' (n. 96). While the Pope believes that his office is a divine gift for
building up the Church, he recognizes that it has also been an obstacle to the
full, visible communion of Christians. To escape this dilemma, John Paul offers
some suggestions for ways in which the ministry of unity could be carried out in
the future.
The Pope reaffirms that, among the Apostles, Jesus entrusted Peter with
a "special mission in the Church" (n. 4.1). The place assigned to
Peter "is based on the words of Christ himself, as they are recorded in
the Gospel traditions" (n. 90.2). Petrine primacy is, therefore, divinely
instituted.
By God's design, the ministry of Peter "must
continue in the Church so that under her sole Head, who is Jesus Christ, she
may be visibly present in the world as the communion of all his disciples"
(n. 97.1). God wills that there should always be a Successor of Peter; and that
Successor is now the Bishop of Rome, "the heir to the mission of Peter in
the Church" (n. 92.2). Therefore, the papal office "corresponds to
the will of Christ" (n. 95.1); it is an "essential good" of the
Church (n. 88). According to Ut Unum Sint, the communion of all bishops
with the Bishop of Rome belongs to God's plan and is "an essential
requisite of full and visible communion" (n. 97.1). Obedience to the
divine will requires that all Christians recognize the ministry of unity
discharged by the Pope.
Throughout the
encyclical, John Paul constantly refers to himself as "the Bishop of
Rome," a significant detail, especially considering the Eastern Churches’
understanding that the Petrine ministry is essentially an Episcopal
responsibility. Moreover, he emphasizes the fittingness of Peter's Successor
being "the Bishop of the Church which preserves the mark of the martyrdom
of Peter and 6f Paul" (n. 90.1).
The Petrine office is thus historically and spiritually linked to the Roman
See, "which has been made fruitful by “the blood of' the Princes of
the Apostles" (n. 92.1), Peter and Paul. Paul is therefore
intimately associated with the origin of the ministry of unity held by the Bishop
of Rome (cf. nn. 90.1, 91.2). Furthermore, John Paul stresses that the weakness
of both Peter and Paul "shows that the Church is founded upon the infinite
power of grace" (n. 91.2). This Pauline accent points out that the
ministry of the Bishop of Rome is, necessarily collegial and is exercised from
within a particular church.
In keeping with the ecclesiological tone of the
encyclical, the Pope chooses to describe the relationship of the Bishop of Rome
with other bishops in terms of "communion" rather than "collegiality."
Indeed, his ministry is to "ensure the communion of all the Churches"
(n. 94.2, cf. nn. 24, 94.1). With his eye on the structures of unity in the
first millennium, John Paul holds that "the mission of the Bishop of Rome
[is] within the College of all the Pastors" (n. 94.1). Moreover, he
insists that the Catholic Church "does not separate this office [of the
Bishop of Rome] from the mission entrusted to the whole body of Bishops"
(n. 95.1). To make his point even more forcefully, John Paul affirms that the \
ministry of unity must "always" be carried out "in
communion" (n. 95.1).
The Pope's specific ministry to ecclesial communion is to be "the
first servant of unity" (n. 94.2). Peter's Successor is "the visible
sign and guarantor of unity" (n. 88) within the College of Bishops and
thus for the whole Church, including the churches and ecclesial communities
lacking full communion with the Roman See. In John Paul's words, "whatever
relates to the unity of all Christian communities clearly forms part of the
concerns of the primacy" (n. 95.2).
In order to explain the Pope's teaching role, John Paul invokes Peter as
a model. Peter is the "spokesman of the Apostolic College" (§90.2,
cf. §55.1) and "the one who speaks in the name of the apostolic
group" (§97.1). Similarly, the Successor of Peter must teach "in the
name of all the Pastors in communion with him" (n. 94.2). The Pope has the
duty of "keeping watch (episkopein), like, a
sentinel, so that, through the efforts of the Pastors, the true voice of Christ
the Shepherd may be heard in all the particular Churches" (n. 94.1). The
en- cyclical also mentions that the Pope can bear witness to truth, under the
conditions laid down at Vatican I, by declaring "ex cathedra that a
certain, doctrine belongs to the deposit of faith" (n. 94.2).”
4.5. Dialogue in Truth and
Charity
Prayer is the soul of ecumenical renewal. Therefore, the theological
dialogue is the privileged instrument for bringing it about. In the light of
today’s “personalist way of thinking”, dialogue is “an indispensable step along
the path toward human self-realisation” which involves “an exchange of gifts”
between communities (n. 28). Besides fostering this horizontal reciprocity,
dialogue also has a vertical thrust directed to God. Before God, Christians
acknowledge their sinfulness. By doing so, they create “that interior space
where Christ, the source of unity, can effectively act, with all the power of
his Spirit (n. 35).
How is ecumenical dialogue to be carried out? First, the participants in
any dialogue must appreciate “the degree of communion already present” among
them (n. 49). Because of this solid foundation, John Paul says, “each side must
presuppose in the other a desire for reconciliation, for unity in truth. For
this to happen, any display of mutual opposition must disappear.”(n.29). To
give up the former polemics requires a mutual spirit of conversion to the
Gospel.
Further, authentic dialogue must be marked “by a common quest for truth
(n. 33). Inevitably, genuine disagreements in matters of faith will emerge.
When this occurs, the dialogue partners should face them “in a sincere spirit
of fraternal charity, of respect for the demands of one’s own conscience and of
the conscience of the other partner, with profound humanity and love for the
truth”(n. 39).
5. Conclusion
We would conclude that Ut Unum Sint not only
recounts the remarkable progress made toward Christian unity since the Second
Vatican Council but also gives ecumenism a fresh impetus. At the dawn of the new
millennium, Pope John Paul II invites all Christians to renew their commitment
of striving for the unity for which Christ prayed. The Pope is convinced that
the grace of full communion will be the obtained through prayer and docility to
the Holy Spirit who is guiding the ecumenical journey. "And should we ask
if all this is possible, the answer will always be yes. It is the same answer,
which Mary of Nazareth heard: "with God nothing is impossible" (n.
102.5).
Chapter: V
Ecumenism
In India: Practice
And Pastoral Guidelines
1. Christian Churches in India: A Historical Perspective
1.1. Introduction
Christian
traditions claim that Christianity came to India in 52 CE with the arrival of
the apostle St. Thomas. From the middle of the fourth century the arrival of
the merchants and missionaries like Thomas of Cana and his companions from the
East-Syrian Church (in present day Iraq) further strengthened the Indian
Christian community.
Today in
our country the Christian community, which had first received the faith from St
Thomas, is a divided community. Some of these divisions were caused by internal
dissensions, which arose at times from personal rivalries among leaders,
cultural, or caste differences, or interferences by other Christian
communities. Another reason for the divisions is that Christians from different
Western Churches came to India at different periods of time and shared their
faith along with their own homegrown divisions.
Christians
from the West had been coming to India sporadically even from antiquity and the
middle Ages. But the fifteenth century marked a new beginning. The mercantile
ventures of the Europeans brought more areas in India into contact with
Christianity. The commercial enterprise that began by the Portuguese was
continued by other European countries and eventually led to colonization.
During the time of the Portuguese, Catholicism spread to many parts of India,
especially along the coastal regions.
1.2.
The Oriental Churches and Divisions
Some of
the missionaries from the West looked at the Thomas Christians with suspicion.
They tried to change their liturgy and way of life to conform to the Latin
tradition. Their ways of proceeding were not acceptable to the Thomas
Christians. The hostile atmosphere led to the Coonan Cross Oath of 1653 with
the consequent division of Christianity in Kerala into an 'old party' and a
‘new party.’ Today the Old Party is called the Syro-Malabar Church, an
important 'Individual Church' within the Catholic communion. The
'new party', which eventually entered into communion with the Syrian
Orthodox Church, is not within the Catholic communion. This Orthodox
Church, popularly but wrongly called "the Jacobite Church,"
has now two factions. One faction recognizes the jurisdictional authority of
the Syrian Orthodox Patriarch of Antioch; the other
rejects the jurisdictional claims of the Patriarch and accepts only the
authority of the Katholikos cum Malankara Metropolitan (CBCIGE,
pp. 35-36).
Down the
centuries various attempts were made to bring about reconciliation between
these two parties. In 1930, Mar Ivanios from the 'new party', who later became
the Archbishop Metropolitan of Trivandrum, and his suffragan Mar Theophilus,
spearheaded an ecumenical venture. Their efforts resulted in the creation of a new
individual Church with its own hierarchical structure, within the
communion of the Catholic Church. This new Church came to be known as the 'Syro-Malankara
Church'.
There are
two more Oriental Churches in India. One is the Independent Syrian Church of
Malabar (commonly known as Thozhiyur Independent Church). This was
established in 1772 by Mar Coorillos. It is an independent Jacobite Church. It
follows the West Syrian rite. The other is now called 'The Chaldean (Syrian)
Church of the East'. This is made up of the successors of those who in 1874 followed the Chaldean bishop from West Asia, Mar
MelIus, and separated themselves from the Syro-Malabarians of the East Syrian
rite (ibid, p.36).
1.3.
The Western Churches and Divisions
As these
divisions were emerging, other Christian communities had come to India,
beginning from the seventeenth century. The first Anglican clergymen arrived as
chaplains of the East India Company. This led later to an era of permanently
established captaincies.
Two
German Lutherans, Bartholomew Ziegenbalg and Henry Plutschau, came to
Tarangambadi in Tamilnadu in 1706 as the first missionaries of the Royal Danish
Mission. In course of time the Tarangambadi mission spread to other parts of
Tamilnadu. The Danish could not support a mission outside their settlements.
Then began one of the remarkable examples of international and
inter-denominational cooperation: the oldest Anglican Mission Society, the
Society for Promoting Christian Knowledge (SPCK), which was founded in 1699,
took up the responsibility of the new missions. All the earlier missionaries
were Lutherans and mostly Germans, but the Anglicans supported them.
At the
end of the eighteenth century members of the Baptist Missionary Society,
William Carey and his companions, began work in Serampore near Kolkata. After
1833 missionary societies from USA and different parts of Europe came and
worked in various parts of the country. These societies too brought their own
Churches to India.
In 1806 Claudius Buchanan, an Anglican Missionary,
visited the Syrian Orthodox Church in Travancore and worked among the
Christians there. His writings on his work among them inspired the Church
Missionary Society (CMS) to continue it. Some members from the Syrian Orthodox
Church joined the Anglicans. Others retained their old identity but formed a reformed
wing of the Malankara Syrian Church. A large group from them followed
the reform movement initiated by a professor at the Kottayam Seminary, Abraham
Malpan, who was influenced by the CMS missionaries, and formed their own
Church known as the Mar Thoma Church (MTC). The MTC follows the West
Syriac liturgical practices and, like the other Oriental Churches of Kerala,
the MTC traces its true origin to the preaching of St. Thomas. Due to internal
problems, a small group from the MTC divided from the parent Church in 1961 and
formed the St Thomas Evangelical Church of India (ibid, pp. 37).
2.
Ecumenical Alliances for Unity
Thus the
missionary work by Christian individuals and communities from the earliest
times has resulted in the creation of a variety of Churches in India.
Nevertheless, laudable attempts have been made at different times in India to
create ecclesial grouping, association and unity between different Christian
communities to work together.
The
earliest ecumenical experiment was the National Missionary Society (NMS)
founded in 1905. Further, the World Missionary Conference held at Edinburgh in
1910 underlined the need to work together in the missionary movement and to
follow it up with needed action. This paved the way for the founding of the National
Missionary Council of India (NMCI) in 1914 to which, in the course of time,
a number of All India Christian agencies were associated. In 1923 this Council
reconstituted itself as the National Christian Council of India,
Burma and Ceylon. After the political Independence of the Indian sub-continent,
the other nations of South Asia formed their own national councils.
In 1921
the Union Christian College, Alwaye, was founded. It is the earliest joint
inter-Church institution in which the Orthodox, Mar Thoma and the Anglican
Churches collaborated. But one should not forget many Church Christian
organisations that have contributed to the ecumenical spirit during this
century, namely, the YMCA, YWCA and SCM.
In 1927
the Federation of Lutheran Churches in India (FELCI) was created for Lutheran
joint-action. It also attempted, without success, to form a United Lutheran
Church. In 1975 FELCI was changed into UELCI (United Evangelical Lutheran
Churches in India). All the nine Lutheran Churches in India are members of the
Lutheran World Federation (LWF) and of UELCI, and serve in the Indian National
Committee of UELCI. The following are the titles of
the nine Lutheran Churches in India: (i) The Gossner Evangelical Lutheran
Church, mostly active in Chotanagpur and Assam. In 1977 a splinter group,
the North West Gossner Evangelical Lutheran Church, was formed. (ii) The
Jeypore Evangelical Lutheran Church, which works mostly in Orissa. (iii) The
Andhra Evangelical Lutheran Church (Andhra Suvishesh Lutheran Sanghamu), which
was formed in the state of Andhra Pradesh. (iv) The Northern Evangelical
Lutheran Church, which does evangelisation in the Gangetic plains of Bihar and
Assam. (v) The South Andhra Lutheran Church which is concentred in that region.
(vi) The Arcot Lutheran Church and (vii) the Tamil Evangelical Lutheran Church
have their origins in Tamil Nadu. Similarly, (viii) the Evangelical Lutheran
Church in Madhya Pradesh and (ix) the India Evangelical Lutheran Church are the
Local Lutheran Church formations in the state of Madhya Pradesh and South India
respectively (ibid, pp. 39-40).
2.2. The
Union of the Protestant Churches in India
Noteworthy
ecumenical achievements on Indian soil have been the progressive union of
Churches resulting in the emergence of two large United Churches. The first
union took place between the Presbyterians and the Congregational Churches both
in South India and North India. The Anglicans then called for a wider union of
all the Protestant Churches, and the first fruit was the creation of the Church
of South India (CSI) which united four Churches, namely, the Anglican,
Presbyterian, Congregational and Methodist Churches on 27 September 1947.
Likewise, On 29 November 1970 the Church of North India (CNI) was born
out of the union of Anglicans, Baptists of North India, the Church of the
Brethren in India, Disciples of Christ, British Methodists and the United
Church of North India. These two relatively new Churches, the CSI and the CNI,
are deeply committed to evangelism and social justice in their respective
territories.
In 1978 a
Joint Council of the CNI, CSI and Mar Thoma Church was constituted as "the
visible organ of the common action by the three Churches, which recognize
themselves as belonging to the one Church of Jesus Christ in India even while remaining autonomous
Churches." The objectives are "working towards a visible
manifestation of the unity of these Churches " and helping the mission of
evangelisation of India. And in 1979, the National Christian Council, which was
founded in 1923[This grouping itself evolved from the National Missionary
Council founded in 1914.], transformed itself as the National Council of
Churches in India (NCCI). NCCI is the apex body of the Protestant and
Orthodox Churches in India that brings together the Church-groupings of their
Churches and their allied organizations for mutual consultation, assistance and
action in all matters related to Christian endeavour. Its objectives are to reaffirm
the oneness of the Church and to respond meaningfully to India’s quest for a
new society based on human dignity, justice, freedom and peace.
In 1984
there was another success story of ecumenism when an ancient church in
Nilackal, Kerala, believed to be one of the seven Churches founded by St.
Thomas, was jointly rebuilt by all denominations. The Nilackal church stands as
a token of the sacred heritage from St. Thomas, which all Christians of Kerala
share. It is a symbol of their determination to work together.
The
ecumenical spirit in India has much to its credit. It has borne fruit in the
extraordinary work of the Bible Society of India founded in 1946. This Society
continues the work of Bible translation and publication first started by
Ziegenbalg and the Danish mission which accomplished the first Indian
translation of the New Testament and published it in Tamil in 1714. Later on
William Carey and his colleagues in Serampore from the early 19th century had
carried on this ecumenical venture. It is the largest Bible Society in the
world. The Christian Association for Radio and Audio-Visual Service (CARAVS)
based in Jabalpur, the Delhi-based Indian Society for the Promoting Christian
Knowledge (ISPCK) and the Chennai-based Christian Literature Society (CLS) are
the great ecumenical ventures in India.
In the
field of health ministry, the NCCI promotes the Inter-Church Service
Association (ICSA), the Leprosy Mission, the Loti Carey Baptist Mission (also
for victims of the Hansen disease), and the Christian Medical Association of
India. Similarly, in the cultural sphere the NCCI supports the National Council of the
YMCA and the YWCA, and the Student Christian Movement (SCM) of India. In the
social field the NCCI encourages the work of the Church's Auxiliary for Social
Action (CASA). It is also associated with the Delhi and Bangalore based
Christian Institute for the Study of Religion and Society (CISRS) and the Henry
Martin Institute of Islamic Studies in Hyderabad (ibid, p.41).
2.3. The Catholic Church and
Ecumenical Movement in India
Till late
1950's the relationship between the Catholics and other Christians in India was
minimal and mostly confined to private and personal contacts. But after Vatican
II, the Catholic Bishops' Conference of India (CBCI) took initiatives
for the cause of ecumenism and Interreligious dialogue. In 1966, the CBCI set
up a CBCI Commission for Ecumenism and Dialogue. This CBCI Commission
and NCCI set up a joint All India Ecumenical Coordinating Body (AIECB)
to promote ecumenism. From 1970 to 1975, the AIECB oversaw the cooperation
between the Catholic Church, the Orthodox Churches and the NCCI-related
Churches. It sponsored some national consultations, but failed to continue the
projects.
During
the recent thirty-years, renewed attempts are being made in different fields to
have ecumenical ventures. The ecumenical relationship between the Commissions
of the CBCI and those of the NCCI is progressing. The veritable signs are seen
in the various activities of the ecumenical institutions \ associations like the All India Association for Christian Higher
Education (AIACHE), the Ecumenical Christian Centre (ECC) of Bangalore, the
Society of Biblical Studies, Indian Christian Theological Association, and
Church History Association of India. These are doing commendable works. The Indian
Church History Review and the volumes of History of Christianity in
India are edited and published by the ecumenical Church History Association
of India (ibid, pp. 42-43).
2.4. The Problem of the New
Christian Movements
During
the last few decades numerous new Christian groups or assemblies are arising
every other day in the country. This phenomenon affects adversely the
ecumenical movement in India. They present themselves as witnesses of the
authentic Biblical faith and indeed have a strong popular appeal. They
proselytise vigorously among the older established Churches as well as
non-Christian faith communities.
The
explosion of religious groups, Christian or others, is a phenomenon especially
of this century. Among Christian groups it has a strong influence from the
Pentecostal Churches. New assemblies are continuously born, though many of them
die soon. One of their main targets is the unemployed youth. In our secular and
pluralistic society, they thrive on the uncertainty and insecurity of the
people, especially in moral and religious matters. They also often enough
receive members that have been marginalized in the mainstream Churches because
of factors like caste, education, language or poverty.
Often the
new movements have preachers very capable in public relations and organization.
They attract people because they function generally in small groups where there
is much interpersonal contact and mutual help. Unlike most Catholic liturgies,
especially in large churches, the Pentecostal prayer services appeal to the
emotions. They give a strong sense of fulfilment and freedom to the individual
who feels freer from structures and excessive legislation. Many of these groups
tend to be strict in moral or pseudo-moral issues such as smoking, drinking,
sex relations and blood transfusion, etc. Surprisingly, their social concern,
if they have any, tends to be limited. Their preoccupation is generally
spiritualistic, the salvation of the individual or the small group from the
world of sin.
The Bible
generally becomes very alive in their prayer meetings. They are fundamentalists
in their approach to Bible. On the basis of such reading, they tend to be very
critical of Catholic traditions, specially the devotion to Mary and the saints.
They also tend to have a very negative attitude to other religions, contrasting
them to the divine revelation in Jesus, at times even using inappropriate
language in describing them.
Many of
these groups are subsidized from abroad, especially from USA, and are liable to
accusations of abuse of money and of foreign contacts for their programmes.
Some foreign preachers tend to stay in the country for a short time. They often
organise mammoth rallies addressed by well-trained orators, the aim of which is
that as many as possible make an immediate public declaration of adherence to
Jesus, which can often be of a very superficial character. To many, such
activities appear more like advertising campaigns oriented to statistics, than
a witness to the uplifting love of Jesus, the humble "Son of Man."
These methods cause harm to a mature Christian witness of the mainline Churches
in India. Moreover, very often the members of other religious communities and
the media make no proper distinctions between these Christian groups and other
mainline Churches.
We may
not, of course, judge the personal good will and intention of leaders and
adherents to these new movements, many of whom come from the Catholic and other
older Churches, but we surely need to be critical of their overall message and
methods. The Christian message they present is often a truncated version of the
whole Gospel truth and misses much of the fullness of the catholic (holistic)
tradition. But we can surely learn from them how to foster a more personal
relationship to God in our prayer. These movements also remind all Churches
that we cannot marginalize any group or individual in the community and that we
must give each member a chance to grow and contribute from his or her charism
to the Christian life at large. we need to support one another in more concrete
and practical ways. They could thus become powerful mediators of healing and of
grace for us and at times help individuals to take their adherence to Jesus
seriously. They inspire us to acquire a personal familiarity with the Bible as
the Word of God gifted to us, and make it the matter of personal reflection and
prayer.
In our
contact with members of these groups we must show respect and understanding,
trying at the same time to witness to a broader perception of the meaning of
the Gospel and of Jesus' life who did not come to condemn the world but to save
it (ibid, pp. 56-59).
3.
Pastoral Guidelines for Ecumenism in India
3.1. Ecumenical
spirituality
Ecumenism
is not merely an activity or a ministry in the Church. It is a call from God
and led by the God’s Spirit to renew the face of the broken world order. It is
a spiritual movement. Like all spirituality it requires personal conversion of
individuals and communities. The first requirement of this spirituality is that
we look at others and ourselves in the light of God's initiative of love. What
is primary in our Christian life is that God shares God’ love and life with us
in God’s Son, Jesus Christ, and calls us to participate in God’s life and love
as seen in the life, death and resurrection. This is what we call the Christian
experience when we read the Bible in faith and participate in the liturgy.
This call
of God requires not only communion with God but also communion with one another
as God’s children in the divine parental care. Our participation in the Church
is an expression of this call of God to Christian oneness because the Church,
which is the spiritual body of Christ, is a communion of all believers in Christ.
The full implications of this call are still to be shared. The divine plan of
"recapitulation of all things in Christ" (Eph 1:9) cannot be simply
identified with the ecumenical unity we experience in our Churches. The Church
is only a sacrament, a sign of a deeper unity of the Triune God (LG, 1). The
Church and each one of us are called to desire and work for this extensive and
intensive communion (koinonia), but only in the way God wishes it, not in the
way we imagine that it should be.
If we
remain satisfied with the life of the Church as we have it now and do not
strive after a union of all in Christ, in the way God wishes it, we are
unfaithful to the Gospel (cf. Jn 17:20). Ecumenism presupposes a sense of
unhappiness at the actual situation of an imperfectly united Church. At the
same time, ecumenism lives by a joyful hope and trust that God wants his Church
to be united and that He expects our efforts and makes them fruitful.
Ecumenism
requires therefore a spirit of repentance. We need to be aware of the ways in
which we, as communities and individuals, have in the past broken the unity of
the people whom God has called in Christ, as well as the unity of the human
family, and how even now we harbour attitudes and plans and projects that
threaten whatever unity we still have. We should not be afraid of looking at
the history of the Church, at our own failings and name them, and confessing
collective and individual mistakes and sinfulness. Rather than blaming others
for the brokenness of the Church, we should consider what is deficient in our
histories and our present lives and asks God's mercy.
Ecumenical
spirituality requires also that we be deeply rooted in our own tradition. We
are able to meet and share with others in the measure in which we centred in
our own inner selves, in our individuality and tradition is constitutive part
of our individuality, which is our self-identity. Even while acknowledging the
limitations of our traditions, we must also be aware of and rejoice in our
strength. These are not our achievements but the
gifts of God offered for the sake of the whole body, the whole community. Gifts are to be shared. Ecumenical
spirituality also demands that we look with reverence and genuine love at those
who do not belong to our Church. We should try to discover what are the basic
values and strengths of the various ecclesial traditions around us and learn
from them. Listening to and absorbing what we find good and beautiful in other
traditions, or individual believers we come to know that we could form a
valuable exercise in our ecumenical meetings.
Ecumenical
spirituality is an antidote to communalism. In India we tend so to live only
within the parameters of our own communities and that we ignore, oppose or
despise other communities. Ecumenical spirituality enables us to reverse this
tendency and to seek the authenticity of our faith in relationships with
others. Ecumenical spirituality should also be outward looking and inclusive.
Ecumenism should never lead to Christian communalism. We must keep alive the
awareness that the Christian call is for the sake of all, to restore the broken
communion of the family of humankind created in God’s image and redeemed by
Christ for newness of life in divine love. Therefore, ecumenical spirituality should
reposition us at the service of the human community at large. We seek unity
with other Christians in order to serve better, not in order to acquire power
over others. It is not for domination but for service. Nor do we stop with the
human world: as the WCC has often reminded us, ecumenical unity is meant to be
a catalyst of "justice, peace and the integrity of creation.
In our
ecumenical relations we must always remember that people are more important
than their beliefs and traditions. Their humanity is God's own creation and has
a fundamental value, which no human choice and no
particular view can ever destroy. Even if there is no faith agreement between
any individual or group and ourselves, we are bonded with all people by sharing
the same human nature and being called to the same divinely ordered destiny. A
Christian ecumenist will soon discover that generally what keeps us united in
faith is much more central and more important than what separates us. Our
common faith in the person of Jesus Christ as God's self gift to us and our
participation in his divine Sonship are extraordinary points of agreement
before which our disagreements are secondary. Although we struggle for the
fullness of truth, still we must rejoice and give thanks for the common heritage
of all Christians, namely, Jesus Christ, the Bible, the sense of communitarian
solidarity.
Ecumenical
spirituality is based on God and on prayer (ibid, pt. IV, n. 13). Christian
unity can only be received as a gift from God. Humble and persistent prayer for
unity should accompany all ecumenical activity. The first Eucharistic anaphora
of the Latin liturgy prays for the Holy Catholic Church, that the Father would
"watch over it, guide it, and grant it peace and unity throughout the
world." Many other prayers for unity in the liturgy could be brought to
greater prominence in our ecumenical endeavours. As presides of the Lord’s
Table, the priests are encouraged to use the riches of the Missal, especially
the Eucharistic celebrations intended for Christian unity.
3.2. Dangers to be avoided
in Ecumenism
Ecumenism
emerges out of a desire to be blessed with the full truth of Jesus Christ, and
is not satisfied with the spirit of compromise characteristic of political
agreements. The Church lives by the truth
of the Gospel and only in the fullness of this truth can it flourish. Therefore
ecumenism does not mean diluting the truths of our faith as expressed in our
creeds and the teachings of the Ecumenical Councils. We need them if we want to
be authentic disciples of Christ in his spiritual body, the Church. Dispensing
with truth would be a false irenicism (the search for peace "at all costs").
Every aspect of the Gospel discovered by the community along the centuries is
important for its fullness (ibid, n.14).
However the ecumenist must be able to
distinguish the truth gifted by God from the way we have apprehended and
expressed it, for its conceptual articulation is necessarily dependent on
historical, cultural and linguistic conditionings, without which we would not
be able to appropriate God's truth. No conceptual formulation is perfect or
exhaustive of the truth of God. Hence we must avoid an attitude inflexibility
and polemics in our formulations of the divine truth and be aware that other
forms of expression are possible and could offer rich glimpses of other aspects
of the same truth (ibid, n.15).
It is
equally important to be aware of the differences that keep our communities
separate, while at the same time we do not give them a central place in our
self-understanding. This awareness of the differences will spur us on to seek
new insights into the revelation of God and may enable us to search for new
expressions which will include the aspects of truth affirmed by each tradition
in a new synthesis. Equally damaging to the ecumenical spirit is any form of
sectarianism, which seeks a victory of one's own group or Church over another,
desiring to prove that we are right and the others wrong. Though affirming our
faith, we must be aware that we are never able to assess the full implications
of the truth the others and we hold. Ecumenical faith must be firm but open to
fresh insights (bid, nn.17, 18).
A similar
aspect of sectarianism is the exaggerated desire to enlarge the number and
power of one’s Church, with little concern about the quality of Christian
discipleship of its members. It is surely natural and praiseworthy to want to
share the richness of our faith and community experience with others and to
inspire them to walk along the path we walk. But this implies that we are
concerned about the authenticity of the life of faith. We must shun an
obsession about numbers, which is ultimately an expression of the ideology of
power as well as a veritable symptom of fear psychosis, and not what the Gospel
of Jesus Christ is about.
4. General practice of
Ecumenism
4.1. Prayer
Jesus
anticipated ecumenical prayer in the great prayer for unity as given in John
chapter 17. Prayer has always been recognised as the soul of ecumenism because
the longed for unity of the Churches may come only as a gift of God's grace. We
must pray for this grace. We must work for it and we must sacrifice for it.
John XXIII used to say that he expected the Lord on his last day to ask him
whether he had done these things for Christian unity. The two volumes published
by the WCC and composed by J. Carden, With All of God's People: The New
Ecumenical Prayer Cycle, can offer useful models and suggestions for
ecumenical prayer.
During
the past fifty years or so the most characteristic prayer for unity is the
Christian Unity Week celebrated by many Churches during 18-25 January. The
origins of this celebration are in the Lutheran and Anglican world, but it has
been welcomed and adopted by the Catholic and many other Churches. Although no specific
formulas are prescribed for this week of prayer, an order is prepared and
largely distributed every year by ecumenical bodies like the WCC and the
Pontifical Council for Christian Unity. All individual Catholics should
celebrate in all parishes and institutions and the Unity Week (ibid. n. 21).
There are
also other occasions in the year when prayer for unity is particularly
appropriate. For instance, some of the great common Christian feasts like'
Christmas, Easter, Pentecost, Epiphany, St Thomas, the Apostle of India, the
feasts of saints of special significance to India, the special celebrations of
particular Churches like the anniversary of their foundation, the Bible Week,
etc. At these
and other prayer services the common recitation of the Lord's Prayer, so dear
to all Christians, will bring deep inner joy and awaken the desire for
Christian unity. Another ecumenical prayer of significance is the prayer of
Jesus in John 17. According to the Churches involved, a joint recitation of the
Nicene or the Apostles' Creed may also be appropriate (ibid, n.21).
Catholics
could join many Churches worldwide in the tradition of celebrating the first
Friday of March as the World Day of Prayer focused on justice and human dignity
for all. The day's motto is "Informed Prayer and Prayerful Action."
At times when an external or internal crisis affects some community a special
intention could also be included in our community's Eucharist. On the occasion
of Christmas, and perhaps Easter, our prayers and good wishes could be
communicated in such a way that the feast's wishes by the Catholic community
are read to the congregations of the neighbouring Church or Churches and vice
versa. This public mutual exchange of prayers and wishes is a help to create an
ecumenical spirit in the community (ibid, n.24, a, b, c).
Bible
services are important ways of prayer where participation of Christians of
various denominations can be fostered. In this connection these Guidelines recommend
the following:
(a)
Catholics should develop a greater interest in and familiarity with Bible
reading and interpretation. Participation in the Sunday liturgy and whatever
formation was received in school are not enough for a solid biblical
spirituality. Means of ensuring ongoing biblical formation for the community
must be found.
(b) Preferably a commonly accepted Bible translation
should be used for public Bible services, as for instance, the New Revised
Standard Version (NRSV). Some traditional communities may be more familiar with
the King James' version and may be reluctant to change it for more modem
versions. The choice could be agreed upon before the Bible service in
consultation with the leaders of the community, and we should be rather
flexible in the matter.
(c) While avoiding fundamentalist interpretations,
Christians should allow the Word of God to speak to them in their present
situation and should not imagine that scholars can only do authentic Bible
reading. The Word of God is alive today and meets us in whatever situation we
find ourselves.
(d) It is advisable however to consult some reliable
commentaries for more difficult passages and not to go too easily by facile
popular interpretations which may actually distort the Word of God. Parish
centres should have a library provided with such commentaries for the use of
the faithful.
(e) All Bible reading should be accompanied by the
invocation of the Holy Spirit and include a time of reflection for personal
prayer.
(f)
Sharing each one's reflection on a passage read in common may be very
profitable to strengthen the ecumenical spirit, provided it is done without a
spirit of polemics or controversy.
(g) Christian families who live close to one another
could agree to have common Bible prayer meetings on a regular basis so as to
encourage one another to a greater fidelity to the Lord. They could
occasionally invite their priests and pastors to accompany them in their prayer
meeting (ibid, n. 25,a-g).
4.2.
Dialogue and Intercommunity Relationships
Besides
prayer, it is important to foster ecumenism at the grass-root level and at more
official levels by frequent contacts and exchanges with fellow Christians of
other Churches. Thus dialogue is an essential ingredient of ecumenism, not
merely dialogue among us about others, but dialogue with the
others, with believers of other communities. Dialogue involves the spirituality
of listening, the openness of mind and heart to what the other is really saying
and the ability to communicate that the other has been heard and is accepted in
her or his otherness (ibid, n.26).
Catholics should make a special effort to know and to
visit Christians of other denominations in the neighbourhood, or in the family
circle of f friends. Accepting that there are various interpretations of the implications of
the Gospel for the Church and for each Christian, polemical or apologetic
discussions should generally be avoided in these visits. However, when occasion
demands, we should be ready to give an honest account of our faith, especially
when others sincerely inquire it of us. In these exchanges, our witness
should not be marred either by an inferiority complex if we feel smaller in
numbers or social influence, or by a superiority complex in the opposite case
(ibid, n.26).
We should
be aware that questions are often raised about characteristic beliefs of Roman
Catholics that are not shared by Protestant Churches, such as the devotion to
Mary, the authority of the Pope, the sacramental power of priests to absolve
sins, etc. In this connection, Catholics should be properly instructed to give
mature answers to such questions and should not easily imagine that they are
asked out of malice. They should offer a balanced explanation of these beliefs
or practices neither exaggerating their importance nor dismissing them as old-
fashioned. They could appeal to their own religious experience in these matters
and share the consolation they may derive from them. They should also be aware
of and sorry for exaggerations, and when necessary consult theologians or
writings that may enable them to present the issues correctly (ibid, n. 29).
It is
especially important that priests get to know and visit also the pastors and
evangelists of the locality and appreciate what they do for their flock and for
the spread of the good news of Jesus in the area. In certain cases,
particularly in urban situations, it is possible to form fraternities of
clerics, men and women, for a more regular contact and reflection on the Gospel
(ibid, n. 30).
4.3. Sacramental Life
The
sacraments, and specially the Eucharist, are faith expressions of the Christian
community. They are on the one side related to the life of Jesus and the way
the earliest Christian community celebrated his memory; and on the other,
expressions of the faith of the community itself, and hence intimately related
to the life and identity of the Church. It is rightly said that the Church
flows out of the sacraments as much as the sacraments flow out of the Church.
The
Catholic Church recognises as valid the sacrament of baptism conferred
with water and the invocation of the Father, Son and Holy Spirit, in any Church
or Christian denomination. By such baptism a person is truly incorporated into
Christ and into his Church and is reborn to a sharing of the divine life. As most Churches in India confer baptism in the way
mentioned above, their members must be truly considered our brothers and
sisters in Christ, even if canonically they belong to different Churches. It is
important that this faith recognition of baptism be made known to all Christians
and it would be proper to organize common celebrations and study sessions to
bring out the concrete implications of baptism and articulate in a common
language what means for all Christians in the country (ibid, nn.32, 33).
It is
also advisable that in common prayer meetings and major Church celebrations,
Christians of various denominations renew their baptismal promises in
appropriate formulations, which should be drawn up with the participation of
all the Churches concerned and the approval of their authorities. Since in
baptism we die and rise in Christ, it cannot be repeated even if a member of
one Church joins another Church out of a personal conviction that Christ calls
him or her to take this step. Reception into the Church may then be through a profession
of faith according to the liturgical texts, and through full participation in
the Eucharist (ibid, n.34).
Similarly,
the Catholic Church recognises confirmation as a sacrament complementary
to baptism in which the Holy Spirit is sacramentally conferred to enable the
adult believer to give Christian witness in the world. Not all Churches
recognise confirmation as a sacrament, but some do have rites of adult chrismation
or integration into the Church. The minister of this sacrament is the validly ordained
Bishop or authorised priest. Like baptism,
confirmation cannot be repeated. If Christians from other denominations who
have not received this sacrament are received into the Catholic Church, they
will be confirmed normally at the time of reception. Christians from Orthodox
or Oriental Churches are generally validly confirmed at their baptism and
therefore should not be confirmed if received into the Catholic Church.
Christians from Churches related to the Reformation normally would not have
been sacramentally confirmed, at least not in the way in which the sacrament is
understood in the Catholic Church, and therefore may be confirmed if they join
the Catholic Church (ibid, nn.36, 37).
Liturgical
law in the Church requires that one Godparent or two, a man and a woman,
different from the parents, introduce the person to be baptised and / or to be
confirmed to the community. Since they are co-responsible with the parents for
the Christian to nurture the new or the confirmed Christian, they must be members
of the Catholic community. However, by reason of personal ties of friendship or
similar reasons the Church allows that one of the two Godparents to be a
Christian of another Church, who then acts as witness to the baptism, or as
Godparent if he or she belongs to an Oriental Church (ibid, n.38).
In its
understanding of the Eucharist, the Catholic Church keeps close to the
earliest tradition of seeing it as a memorial of the life, death and
resurrection of Jesus who is present in the community that gathers in his name
and celebrates his Passover sacrifice. The risen Lord presides over the
community and makes it share in his own eternal offering to the Father. Thus
with grateful heart, the community can offer the self-gift of the Son to the
Father and ask to be accepted with him (ibid, n.39).
Some
characteristic elements of the Catholic faith in the Eucharist are the
acknowledgement of the reality of Christ's presence in the community that
gathers in his name, in his authentic message heard by the community that
listens to the Bible Word with faith, and specially his presence in the bread
and wine upon which God's Spirit has descended making effective the words of
Christ pronounced over the elements by an ordained priest. But Christ's
presence is not static: it is a sacrificial presence that calls us and enables
to share in his own great self-dedication to the Father for the salvation of
the world. As re-presentation of the sacrifice of Christ on the Cross the
Eucharist possesses redeeming power (ibid, n.40).
The Eucharist is also the community meal to which
Jesus invites us to experience ourselves as the true Body of Christ and
celebrate our union with him. The Eucharistic body and blood that we share
deepens in us our belonging to the community and to Christ himself and
strengthens the unity of the Church. It is of the utmost importance in India
that absolutely no discrimination is to be shown in the Eucharist against any
member of the community merely because of his or her economic or caste
situation (ibid, n.41).
For Catholics participation in the Eucharist
presupposes sharing in the oneness of faith and ecclesial life. As long as we
are not able to celebrate one faith and one communion of love in our life in
the Church, we are therefore not able to fully celebrate the Eucharist
together. However, we do have one faith in the risen Lord and, baptised into
him, we are his body and understand ourselves as members of his Church. In this
imperfect form of Church unity, not lived out in all its consequences, we can
have a limited sharing of the Eucharist that will both announce our unity and
also denounce our divisions (ibid, n.42).
The Eucharist is a faith celebration in memory of
Jesus: all people who value his memory are therefore welcome to join the Catholic
community in the sacrifice of praise it offers. By their baptism into Christ
any Christian who participates devoutly in the Eucharistic celebration of the
community will surely draw strength and divine inspiration from the Word of God
and from the sense of fellowship with the whole community. Full
participation through sharing of the one bread and one cup is, however, open in
a regular way only to those who live as members of the Church community that
celebrates the Eucharist (ibid, n, 43).
Hence,
normally Christians of other Churches would not share in the communion of the Catholic Eucharist because it is an
expression of the fullness of Catholic life involving communion with the Pope
and the bishops of the Church. This is obviously not fully accepted by other.
In exceptional circumstances, however, hey are welcome to partake of the
Eucharistic Bread and Cup (ibid, n. 44). Certainly when there
is some danger of death any believing Christian has the right to request the
sacraments from any Catholic priest and to receive them, if he or she cannot
get in contact with minister of his or her Church and is properly disposed with
an authentic faith in the sacrament. In other important occasions such sharing
is normally possible in circumstances, which allow certain mutuality, and it,
is more share as yet the same tradition of the priestly ministry (ibid, n. 45).
The Oriental Churches, including the Jacobite
and the Syrian Churches in India, have an authentic priesthood, which the
Catholic Church recognises. Therefore, an authentic Eucharistic faith, mutual
recognition of the validity of the Eucharist in their case does not present
difficulties. Their members therefore may be admitted into the reception
sacrament when, properly disposed, they ask for it their own accord, taking
into consideration, however, laws of their own Church (ibid, n. 46). Reciprocally, in spiritual need and the absence a
Catholic Eucharist, Catholics may request Holy Communion at celebrations in the
Orthodox and Oriental Churches or from other Churches which have a validly
ordained priest. In these circumstances, the Eucharist will remain imperfect
symbol of union, and a form of prayer that the desire of the Lord for full
union among his followers may be fulfilled by the power of his Spirit (ibid, n.
47).
48. For
the Reformation Churches or Churches derived from that tradition, the meaning
of the Eucharist has changed at times in such a way that the Catholic Church is
unable at present to recognise a communion of faith with them. For some of
these Churches, the elements are only signs of faith, not symbols containing
the reality of Christ. Their priesthood, so essential for the Eucharist, does
not appear to continue the aspects of the God-gifted charism of leadership
implied in the apostolic office. For this reason, the mutuality mentioned above
is not possible. Therefore, in conscience Catholics cannot receive the bread
and wine blessed in their Eucharistic celebrations as really containing the
body and blood of Christ (ibid, n. 48).
If
members of Protestant Churches are unable to have recourse to a minister of
their own community and for urgent and serious reasons, their request with
proper disposition to receive Eucharist in the Catholic Church and reveal a
personal faith in a real presence of the Lord under the elements, they can be
welcomed by way of exception. This can be done on such instances as in times of
persecution or in refugee situations, when they experience a serious spiritual
need for the Eucharistic sustenance. However, a regular sharing is not
possible. It is in no way a judgement on the way of life or the faith of
Christians of other communities, but a sincere acknowledgement of the divisions
that separate us (ibid, n. 49).
Catholics
are certainly allowed for good reasons to participate in the Eucharistic and
other celebrations of protestant Churches and to join in the prayers offered
and listen devoutly to the reading and
explanation of the Word. They will however refrain from sharing in the
bread and the cup out of respect for the present understanding of the Catholic
Church regarding the priesthood of these communities. The pain of abstaining
from Holy Communion on these occasions is itself a form of repentance for our
divisions and a humble prayer for communitarian healing (ibid, n. 50). Catholic
priests are also allowed to attend such celebrations and to preach the Word of
God if invited to do so. They are also entitled to wear the appropriate
liturgical vestments for these celebrations, but will not participate in the
consecratory Eucharistic prayer (ibid, n. 51).
What has
been said about the Eucharist applies also to the sacraments of penance and
anointing of the sick. Under similar circumstances, the Catholic priests may
confer these sacraments to Christians of other Churches who spontaneously and
in faith request for them. Similarly Catholics are entitled to request the same
grace from any validly ordained priest of another Church when access to a
Catholic priest is practically not possible (ibid, n. 52).
53. In serious sickness and in the absence of
the ministers of other Churches Catholics should help their fellow Christians
to overcome the crisis through spiritual advice and prayer, especially when in
danger of death. Ordained priests are allowed to administer the sacrament of
the sick or anointing to Christians who have faith in this sacrament (ibid, n.
53). In times of death and bereavement, Christian fellowship and solidarity
should be in particular evident. Catholics are encouraged to offer all the help
and consolation they can to persons in need and show forth more generously
their solidarity to those who share the same baptism (ibid, n. 54).
4.4. Mixed
marriages
55. The
Catholic Church, like other religious bodies, recommends strongly to its
members to marry within the communion of faith, i.e., members of the same faith
community. For the unity of faith can undoubtedly be a cementing factor in the
union of the couple and their eventual children, and enhances the chances of a
harmonious spiritual growth for all the members of the family (ibid, n. 55).
However, many circumstances of life, and undoubtedly divine Providence itself,
arrange that at times compatible members of different Churches develop a desire
to be united in a permanent bond of marriage and ask their respective Churches
for permission to do so. The Catholic Church authorities generally study each
application carefully and if there are reasonable grounds to hope that the
marriage will be successful and blessed by God, willingly give the permission requested
(ibid, n. 56).
The
presupposition for such marriages is that both partners believe that
marriage is a permanent covenant between man and woman that obliges them to
commit themselves to share their life in support of one another and are willing
to receive as from God the children who may be the fruit of their love. Once
such a sacrament of marriage is blessed in the Church and consummated acquires
an indissoluble bonding that no one can set asunder what God has
united. There is no scope therefore for divorce in such marriages (ibid,
n. 57).
Since by
marriage both partners a united in love, each of them will respect the faith of
the other and his or her belonging to a specific Christian community different
from one's own. Consequently they commit themselves to make it possible for the
partner to fulfil the obligations deriving from his or her Church membership,
and even to help one another to grow spiritually in it. Besides the basic
demands of love and justice embedded in the Gospel of Jesus, for Catholics the
Church obligations include a participation in the Eucharist on Sundays and days
of obligation and contributing to the building of the community. It is also
important that the in-laws too share in that sense of respect for the faith of
the partner of another Church, if she or he lives with them (ibid, n. 58).
Like the
other partner, the Catholic partner values his / her faith as a gift of God,
which is not be renounced. He or she wants also to share that gift with the
children that may result from the marriage. This sharing of the faith is the
obvious extension of the gratitude to God for the gift of faith. The partner
will of course be informed of this desire which the Catholic partner has, but
should not be burdened with any written or oral promise which she or he may not
understand fully and might seem threatening to the integrity of her or his own
faith. Canon Law does not require any such promise. By the marriage bond the
partner commits himself or herself to respect all the obligations deriving from
the faith of the Catholic spouse and vice versa; and to facilitate their
fulfilment, in accordance with his or her own faith perceptions (ibid, n. 59).
In case
of conflict of faith perceptions the matter should be discussed even before
marriage so as to arrive at an understanding, which is acceptable to the
conscience of both partners. At any rate, once married the partners must
remember that the stability of the family is a primary obligation of
both of them. Therefore, the fulfilment of other obligations should not
threaten it. Hence in some cases they may want to delay the baptism of their
children if no other viable solution has been found acceptable to both
partners. But long delay is not the solution, which should be based on the
shared belief of all Churches that there is only one baptism. The Catholic
partner will also remember that there are many ways, besides baptism, of
sharing his or her Catholic faith, like enhancing the Christian atmosphere at
the home, and showing by word and example the values of the Catholic tradition
(ibid, n. 60).
The
Catholic Church prefers that the marriage of all Catholics, even when it is
with a member of another Church, be solemnized by the Catholic Church according
to its canonical form, i.e., presided by the legitimate parish priest or his
delegate who receives the marital vows of the partners, in front of two
witnesses, who may be members of another Church (ibid, n. 61). However, when
necessary for maintaining family harmony, obtaining the parental consent, or
other such grave reasons, the Bishop of the Catholic party may give a
dispensation from the Catholic canonical form. However, some public form of
celebration is required, which may then be performed in the other Church or
another place. In the Oriental Churches such dispensations are given "for
most grave reasons" [CCEO 835] (cf. ibid, n. 62).
At the
invitation of the family, a Catholic priest or deacon, with the permission of
the local bishop, may attend such a celebration in another Church and take some
part in it, e.g., read from the Bible, give a homily, offer appropriate
prayers, bless the couple. However, there should not be two separate religious
services where the marital consent is expressed twice, nor there should be two
separate exchanges of consent within the same service, and one and the same
minister should ask the mutual consent (ibid, n. 63).
When a
mixed marriage is celebrated in the Catholic Church it is equally appropriate
and advisable that, with the permission of the Bishop, a minister of the other
Church be invited to participate in some way in the celebration, like reading
from the Scriptures, giving the sermon and / or blessing the couple (ibid, n.
64). It may not be advisable in cases of a mixed marriage to add to the
marriage rite a Catholic Eucharist, which may not be familiar to the other
party, and in some cases may create confusion and conflict. The Catholic
liturgy for weddings offers possibilities for a complete liturgical celebration
based on the Word of God and the riches of the sacrament of marriage
itself. Such possibilities should be exploited to the full in such situations
(ibid, n. 65).
The
couple may however request for their own spiritual strength and joy that the
celebration of the sacrament of marriage be integrated within a Catholic
Eucharistic celebration. In such cases the norms given above about Eucharistic
sharing (nn. 42-51) should be adhered to. When the other party is a member of
an Oriental Church, the celebration and sharing of the Eucharist could be encouraged,
as the marriage itself is a very good reason to share in the Eucharist. Where
the other partner belongs to one of the Reformed Church group, if she or he
manifests a real faith in the Eucharist and in the presence of the Lord in it,
and is properly disposed, the momentous importance of the wedding day for
the parties concerned is a sufficient reason to grant by way of exception the sharing of communion with the believing Christian
who asks for it. When there is a
reasonable assurance that other members of the family and close friends who
attend the wedding ceremonies also have a similar faith in the Eucharist, the
Eucharistic hospitality could also be extended to them, for their greater
spiritual joy in such an auspicious occasion. To deny it would indeed cause
surprise and even is a scandal (ibid, n. 66). If communion is
offered in such cases, the solemnity of the wedding day and the tradition in
most Churches would recommend that communion be offered with both species even
if it is not the customary practice in the parish, in any of the ways permitted
in the Catholic Church (ibid, n. 67).
68. For
the couple who have decided to be united in holy matrimony and wants to
preserve their Christian identity, the wedding ceremony is of great importance.
The priests and other pastoral agents must therefore be sensitive and show
great respect for the freedom of the couple and the decision they have
taken. They should be supportive of the couple and their families at this
important moment of their life. At this stage, they must avoid any impression
of censoriousness for the decision taken, even if it was against their own
advice. Nothing should give the impression of unwillingness to cooperate in all
possible ways to make the wedding day an authentic spiritual and communitarian
experience for the couple and their relatives and friends (ibid, n. 68).
Catholics
are permitted to be witnesses in marriages celebrated in other Churches (ibid,
n. 69). Partners in marriages between members of different Churches must cement
their bond by prayer based on the Bible and a common reflection on the biblical
teachings on the family and marriage
itself. The spiritual traditions of both Churches will enrich the spiritual
life of the family (ibid, n. 70).
It is
recommended that the partners occasionally at least visit one another's
churches and become friendly with the members of the local community of both
Churches with a sense of joy at being able to present to the community an
example of ecumenical life at its deepest form. They should also establish
common bonds of friendship and trust with the spiritual leaders of the
respective communities who could occasionally be invited to their homes. They
should make constant efforts to learn more about the teachings and devotional
practices of the partner's tradition and thus enrich their own Christian lives
(ibid, n. 71). It may be useful if the
priest in charge of the Catholic community meets occasionally the pastor or
priest in charge of the Church of the other partner to see if both can
undertake an ecumenical pastoral care of the family concerned and avoid
presenting conflicting messages that might confuse the partners or their
children or relatives. An occasional joint visit to the family may prove
useful, during which they may hold together a Bible prayer service and jointly
bless the family (ibid, n. 74). In the
context in which we live in India, families with mixed Christian traditions
have a special responsibility to offer an example of unity of mind and heart in
spite of ecclesial differences and the belonging to different communities. They
can thus offer a shining example of the depth of Christian faith and love, and
inspire the wider community to live in harmony and respect for the conscience
of each person, in spite of religious differences (ibid, n. 75).
If the
other party of a mixed marriage requests to be admitted to the Catholic Church,
the priest in charge must inquire carefully about the reasons that have led to
the decision, whether the decision comes truly from the depths of freedom or
has somehow been forced on him or her, and whether she or he is inspired by an
authentic faith. Where possible the priest should contact the minister or
pastor of the Church concerned and discuss the case. Only then, if the partner
shows perseverance in her or his desire, should he proceed to instruct and
admit him or her into the Catholic community. As per the faith and practice of
the Church, no new baptism should ever be conferred except in cases where there
is reasonable doubt about the fact or the validity of the early baptism, in
which case a conditional baptism may be conferred. In such exceptional cases,
the reasons for this conditional baptism should be explained to the person or
persons concerned (ibid, n. 76).
4.5. Common
Witness and Mission
The immediate objectives of all forms of ecumenism
are: (a) Christian unity, (b) witness to the Gospel through one's life, and (c)
the proclamation of Jesus Christ. These three objectives are inseparably
related and mutually supportive, but they must not be isolated from the final
concern for the unity of the human family and the integrity of creation. None
of the three immediate objectives can be understood or defined in isolation.
Without unity among Churches there can be no true Christian witness, and
without Christian witness the missionary activity loses its purpose and
vitality (ibid, n. 80).
The
witnessing aspect of Christian life proceeds from the mystery of the
Trinitarian communion. The unity among Christians is inspired by the unity of
the Triune God (Jn 17:21). As long as Christians are divided among themselves,
their ability to preach credibly the Gospel of love and unity is seriously
hampered. The quest for full communion of faith and sacramental life is,
therefore, vital for the effectiveness of the Christian witness. Finally Jesus
is the embodiment of the Father's love, which is concretely manifested in the
life and ministry of Jesus: "Then Jesus went about all the cities and
villages, teaching in their synagogues, and proclaiming the good news of the
kingdom, and curing every disease and every sickness" (Mt 9:35). The
Father sent Jesus with a definite mission, a mission that revealed the Father's
love. The mission with which the Father sent Jesus is the source and example
for the missionary activities of all Christians. They are sent to be the salt
of the earth and the light of the world (cf. Mt 5:13-14). Thus the missionary
activities of all the Churches by way of loving service to the poor and needy
are a living witness to God's love before the world.
The
Conciliar Decree on Ecumenism says, "Before the whole world, let all
Christians profess their faith in God, one and three, in the incarnate Son of
God, our Redeemer and Lord. United in their efforts and with mutual respect, let
them bear witness to our common hope, which does not play us false. Since in
our times cooperation in social matters is very widely practiced, all without
exception are summoned to a united effort" (UR, 12). The contribution Christians make to all areas of human
life in which the need for salvation is manifested will be effective when they
make it together. This involves in the pastoral practice, to take up common
issues for establishing a society will not only bear a common witness to the
message but also strengthen the existing unity them. In cases of natural
calamities, accidents, wars or in more local crises, Christians should unite
their efforts for a more effective common service and avoid the temptation of
using their work of love as a means of propaganda either for their own Churches
or for Christianity in general (ibid, n. 86).
Wherever
possible a coordination of the permanent organisations of regular public
assistance may be attempted for the sake of more effective service, as in cases
of slum development, cooperative societies, housing cooperatives, adult
literacy programmes, health services, etc. Though individual and local
initiatives should not be smothered, a coordination of services may strengthen
the effectiveness of all, especially in the legal dimensions of these works,
and it can be extended to other voluntary agencies. An example of this
development has been seen in the Voluntary Health Association of India (VHAI)
coordinating the services of many churches and NGOs. The YWCA or a similar
agency can be the nodal point for networking with various organisations taking
up issues relating to women's oppression (ibid, n. 88).
To foster
the ecumenical spirit and realise our common mission net-working is often more
useful than forming large organisations. In this way the potentialities of
witness of each Church or group are used to the maximum.
This may be attempted in such areas as institutes of research, the promotion of
Dalit and Tribal causes, the conscientization of the deprived, mass media,
publication, women's groups, etc (ibid, n. 89). In specific programmes of
social development and conscientization like adult literacy programmes, women's
conscientization and development, slum improvement, etc., Catholics should
willingly offer their services to existing agencies with an authentic Christian
or organisations with a true concern for the .It is also possible to initiate
such cooperative Christians of other Churches and persons of good will (ibid, n. 91).
Catechesis
is the activity of nurturing the Christian faith with ever-deeper understanding
and commitment. Each Church has an
obligation to work for the nurture of its members. An ecumenical thrust will
demand that a sufficient knowledge of other Churches be imparted to the growing
members of the community. A friendly attitude towards all churches strengthens
our ability to give a common witness to the truth of the Gospel. One of the
ways of fostering cooperation is preparing and publishing, together with other
Churches, material useful for the education of Christians, young and old. The
area of biblical knowledge offers many opportunities to prepare material, which
is rich in content and ecumenically sensitive (ibid, n. 93).
In the
field of translating the Bible into the many Indian languages, much progress
has been made in recent years by preparing common translations for the use of
all Christians, or by revising older translations and making them acceptable to
all Churches. This work is highly recommended and to be continued whenever possible.
Although the canon of the Old Testament is not the same in all Churches,
agreements can be entered into with the bodies concerned to have Bible editions
in which the Deuterocanonical books (which Protestants normally call O.T.
Apocrypha) are presented as integral part of the Catholic Bible, and as ancient
additional texts for other Christians. Alternatively, separate editions of the
same translation can be made, the Catholic one containing the Deuterocanonical
books in their traditional place (ibid, n. 94).
With
ecumenical sensitivity, it should be possible to include useful introductions
and notes that are agreeable to all the Churches and help the faithful to read
the Word of God more profitably. Moreover, well-presented divisions of the text
based on the most recent scholarship will facilitate the access to the Word of
God for all readers. In the publication and
distribution of Bibles, biblical literature, theological books and pamphlets,
joint ventures on the part of all Christians are recommended as a
means to bring Christians together.
In areas of pastoral and liturgical work, an effort
could be made in the various linguistic regions of India to have common
versions of the traditional Christian prayers and formulas like the Our Father,
the Creeds, the traditional formulas of the Eucharistic prayers, etc (ibid, n.
97). For the English language too a version common to all Christians in India
would be more significant than seeking uniformity with Catholics of other
countries. Catholics in India could also be encouraged both in English and the
Indian languages to regularly add the traditional doxology to the Our Father,
"For Yours (Thine) is the Kingdom, the Power and the Glory for ever and
ever. Amen," as it is said in most Churches (ibid, n. 98).
In many
situations common celebrations of the great Christian festivals may give a
powerful impetus to the sense of Christian oneness and bring Christians closer
to one another. Catholics will normally show willingness to support such
initiatives coming from other Churches or they themselves make creative moves
in the matter. They may also invite other Christians to some of their own
celebrations like carol singing and parties on the occasion of the great
festivities (ibid, n. 102). Ordinations and jubilee celebrations of churches
and institutions offer scope for opening the doors to Christians of other
Churches (ibid, n. 103).
Ecumenical witness can be given in missionary activity
itself. The basis for ecumenical cooperation with other Christians in mission
is the foundation of baptism and the patrimony of faith, which is common to us.
Catholics may join other Churches, provided there is nothing sectarian or
deliberately anti-Catholic in their work of Evangelization the in organisations
and programmes that give support to the missionary activities of all the
participating Churches (ibid, n. 105). Ecumenical
cooperation is particularly necessary in the missions to the de-Christianized
and the secularised masses of our cities. The ability of Christians to bear common
witness to the central truths of the Gospel can be a powerful invitation to a
renewed appreciation of the Christian faith in a secularised society. Christian
Churches can also cooperate in promoting Christian studies in secular
universities (ibid, n. 106).
4.6. Proclamation of Jesus Christ
A joint
Christian witness, and the mission of speaking about the life, death and
resurrection of Jesus Christ with a view of helping people to accept
discipleship of the Lord and membership in the Church, brings with it a number
of thorny questions. The foremost among them is that the Christians need to
remember that since apostolic times the Gospel is preached "in poverty."
This ensures that the listeners are always free to respond to the Word of God without
social or psychological pressures. No authentic conversion can take place
except in freedom. Jesus came to make us free from whatever diminishes us. This
freedom must be always promoted as a condition to respond meaningfully to the
demands of discipleship. Conversion, if any, will be the fruit of God's grace
working in the hearts of people (ibid, n. 109).
All
Christians should keep in mind that the primary object of the evangelical
proclamation is God's initiative to be with us so as to promote a community of
love, and to do so in a most astonishing manner in the person of Jesus Christ.
All proclamation is directly or indirectly about God. The Christian
proclamation of Jesus Christ takes place in two distinct moments: the first is
the presentation of the person and message of Jesus to those who do not know
him and do not belong to a community of disciples (kerygma); the second
is the instruction about the implications and demands of discipleship to those
who have already accepted him (didache).
When the
Church proclaims Jesus Christ to Christians 'it is the second kind of
proclamation that is operative: its aim is to deepen the understanding of the
gospel and to strengthen the commitment of faith, hope and love of those who
have surrendered to Christ. It is not the purpose of such proclamation
to draw people out of their Church into one's own, but to remind all
Christians, Catholic or not, of the meaning of their Christian discipleship and
that discipleship involves a serious search for corporate unity which is the
ecumenical task. As far as possible such preaching should be done-in
coordination with the leaders of the Churches concerned (ibid, n. 112).
Proselytism, therefore, which aims at drawing individuals from one Church
affiliation to another, is not part of the Christian mission as understood
today by the Catholic Church (Catholic International [June 1998],
pp.260-267;Information: PCPCU [1993/11, pp. 95-96).
114. The
Church however respects the freedom of each Christian life. If some no longer find strength or consolation in the
Church to which they belong and are convinced that they will be more
strengthened in their discipleship of Jesus in the Catholic Church and
spontaneously and freely seek membership in it, the Church is obliged in
conscience to discern their decision and, if it comes from God; to cooperate
with the work of grace (CBCIGE, pt. IV, n.114).
The right
to take personal decisions in religious matters belongs equally to everybody.
Vatican II says: "This Vatican Synod declares that the human person has a
right to religious freedom. Such freedom consists in this, that all should have
such immunity from coercion by individuals, or by groups, or by any human
power, that no one should be forced to act against one's conscience in
religious matters, nor prevented from acting according to one's conscience,
whether in private or in public, whether alone or in association with others,
within due limits" (DH, 2).
Even if
we consider someone' s decision to leave the Catholic Church and join another
is ill-advised and do not believe that it is God inspired, still we must show
respect for the decision taken by any individual or family and should avoid
attributing it to bad will or unworthy motives. Each person is called to
respond to the invitation of God in his or her own conscience. We may surely
offer friendly help in forming the conscience, but the ultimate decision must
belong to each individual (CBCIGE, pt. IV, n. 115). The decision to transfer
Church membership requires much discernment and if done should normally be made
with the knowledge of the pastors or leaders of the Churches concerned (ibid,
n. 116).
5. Ecumenism in Theological Colleges
And Catholic Educational Institutions
"Ecumenism
should be fully integrated into the theological formation of those who are to
engage in pastoral work, so as to help them
acquire an authentic ecumenical disposition" (PCPCU [1998],
n.9). As leaders of the community in various capacities, priests and religious
have a special responsibility in creating and fostering an ecumenical sense
among the faithful. Their formation in ecumenism is therefore of crucial
importance for the Church to make its contribution to the unity of all
Christians. All faculties of theology, seminaries,
formation-centres in religious congregations, and other pastoral, theological
or catechetical institutes should include ecumenism as part of the syllabus and
formation programmes.
In
seminaries and faculties a special course on ecumenism is made compulsory by
the decrees of the Holy See. The basic document to be first studied in this
course is Unitatis Redintegratio. This doctrinal course should include a treatment of the spiritual, pastoral
and ethical aspects of the ecumenical scene (CBCIGE, pt. IV, n.121). Where
there are theological colleges of several denominations in a neighbourhood, it
should be possible to make arrangements that allow students to take some
appropriate academic credits in an institution of another Church or an
interdenominational one, or to arrange for some joint courses or seminars
(ibid, n. 124).
The
Catholic schools and colleges are generally founded for the purpose of
providing an over-all education, including faith formation, of the members of
the community. This involves also the transmitting of a specific cultural
perspective on life as a whole. From earliest times these institutions have
also been open to students of other communities with at least the implicit
understanding that no requirements would be made of them or their parents to
accept or even to study the specific doctrines and claims of the Roman Catholic
faith.
In the
Catholic educational institutions the teaching of catechetics to Roman Catholic
students should include the ecumenical dimension, with its openness to the
unity not only of the Christian community but also of the human family and the
integrity of creation. Baptised in the name of Christ, every Catholic is by
that very fact called to share in the movement towards full unity and
communion. This concern for unity in Christ must begin from early childhood and
continue through adolescence and adulthood. It presupposes an all-round and
continued catechesis that, while including the ecumenical dimension, also lays
stress on a constant deepening of a personalised Catholic faith and belief
(ibid, n. 131).
The
ecumenical formation of the Catholics must always cultivate respect for other
traditions, explain both the historical and theological reasons for the
differences among the Churches, and make the Roman Catholic position clear. The
catechesis must bring out the continuity between the Church of Jesus Christ and
the Catholic Church today, without denying or minimising the areas of darkness
in its history and the various possibilities in the evolution of Church
structures and way of life. The way in which the Spirit has worked in the whole
history of the larger Christian Church must also be shown with respect and
gratitude. Thus the Roman Catholic students should acquire a better
understanding of their faith and also a deeper knowledge of and esteem for the
faith of other Christian brothers and sisters. Generally Christians of other
Churches are well versed in their knowledge of the Bible, better than most
Roman Catholics educated in their own institutions. Studying the Bible together
offers an opportunity for dialogue and an occasion to explain the differences
in understanding and in approaches (ibid, nn.134-135). It could also be appropriate that schools or
colleges occasionally or regularly invite reliable pastors or theologians of
other denominations to offer Bible study sessions or Bible worship for students
of other Churches, provided there is an at least implicit consent on the part
of the parents or guardians to do so (ibid, n. 146).
5.1. Education for Dialogue with other Faiths
As recent
Popes have also recognised, our country is blessed with various rich and
ancient religious traditions and has been known for Interreligious tolerance,
understanding and harmony. In such a pluralistic context the ecumenical
formation opens up beyond the Christian Churches and involves respect for a
deeper understanding of all religious traditions and a healthy Interreligious
fellowship and harmony. Recognising the roles of religions in the mystery of
God's plan of salvation will be a remedy for the temptations of fanaticism and
fundamentalism.
Dialogue
is an art that has to be learnt and practised. To enter into and sustain it,
certain human and spiritual attitudes and abilities are required. Ecumenism
trains us for them. Catechesis will have an ecumenical dimension if it tries to
prepare Christian children, adolescents and young people as well as adults for
living in contact with peoples of other faiths, affirming their Catholic
identity while respecting the faith of others. The attitude needed is listening
not only with the head but also with the heart. This implies learning and
acquiring attitudes of respect, openness, genuine interest and the desire to
understand the position of others, honesty, truthfulness, humility, acceptance
of mistakes that hurt others, forgiveness and patience, knowing that the road
to unity is a long one and can at times be a painful experience (CBCID,
nn.40-45).
The
school needs to promote in all students an awareness of and openness to the
Spirit of God and a gradual growth in the life of faith by deepening the
experience of communitarian prayer and fostering a habit of regular personal
prayer. Education in dialogue is a gradual process and therefore needs to be
carefully spelt out and graded systematically, taking into consideration the
emotional and intellectual level at each stage of formation. Dialogue itself
needs to be prepared for and accompanied by prayer (CBCIGE, pt. IV, n. 166)
.
5.2. Ecumenical dimensions of Health Services
Concern
for the total health of people, physical, psychological and spiritual, has led
the Christian community to open many forms of service to the sick, after the
pattern of Jesus whose ministry was so deeply marked by the concern for them.
From very early times the Churches in India have been offering a variety of
services to improve health, especially of the poor. As has been traditional in
India, health services are open to all who suffer, irrespective of their
religious affiliation. The ministry our services offer should not be limited to
competent medical treatment but aim at the health and well being of the whole
person.
170.
Christian health services should resist the temptation of letting them be used
mostly for the rich of the country. Though it is important to update methods
and technology, this should not result in our services being available only to
people who can pay for expensive treatment. Christian institutions should in
this respect vie with one another in their service to the poor and help one
another to be effective in this ministry to them. Catholic hospitals should
endeavour to have a chaplain or a religious person dedicated exclusively or
primarily to the spiritual care of all the patients. He or she should however
be sensitive to the personal spiritual tradition and desires of the patients.
Visits to the patients and friendly contacts with their families are an
effective ministry of dialogue. Catholic hospitals should also be in close
contact with pastors and ministers of other Churches so that when Christian
patients from other than the Catholic Church are seriously sick, they may be
requested to visit them and offer the appropriate spiritual care (ibid,
nn.171-72).
All
Christian hospitals and health services should endeavour to give an example of
medical ethics based on respect for life and for the integrity and freedom of
the persons entrusted to our care. It is included in the mission of these
institutions to instruct the personnel employed in them and the patients
themselves on the right attitudes to life and to the rights of every human
being, from womb to tomb (ibid, n. 173).
6. Christian Presence in a Secular Society
In a
democratic and secular society like India the Christian presence is a blessing
and inspiration. It implies obligations to the larger society and also to protect
our life and existence as a religious community. In matters of personal law the
nation tends to lump all Christians together. This situation offers many
opportunities for ecumenical encounters and action, and for the give and take
necessary in all political activity. Catholics do well to join in the
undertakings of other Churches to update the Christian personal laws and remove
all traces of injustice in them. Catholic lawyers and sociologists are
specially encouraged to come forward and offer their expertise in the areas of
their competence (ibid, n. 188).
In all
such undertakings the Roman Catholic position, which is based on an authentic
understanding of the Gospels, as lived in the Church through the centuries must
be put forward with firmness but also with respect for the perceptions of other
Christians. It may not always be possible for the law of the land to
coincide with the demands of Canon Law. In such cases the Church must
demand that provisions be made so that the Church's interpretation and tradition
can be enjoined on Catholics within the wider legal framework of the nation,
without detriment to the secular nature of the civil society (ibid, n. 189).
The various Episcopal bodies of the Churches and in particular the CBCI and its
various departments will collaborate with the NCCI and other representative
Christian bodies to find formulas acceptable to all the Churches for
appropriate legislation by the civil authorities (ibid, n. 190).
Because
of the rapid growth of population in some cities and the scarcity of land, it
may be necessary in some cases to have common places of Christian worship
shared by several Churches. This can be permitted by the bishop and other
diocesan authorities, provided the conditions of ownership, use and maintenance
are clearly spelt out and agreeable to all parties, and an authoritative body
is constituted to supervise the fulfilment of the agreement and to make the
necessary modifications as time goes on. If the number of Catholics requires
it, special arrangements should be made for the reservation of the Blessed
Sacrament and for Catholic Eucharistic devotions (ibid, n. 191). Christians of
other denominations who do not have their own Church in a particular locality
should be able, if they so request, to use the premises of the Catholic Church
or a hall of a Catholic institution for their regular services, with the
permission of the bishop. The contracts expressing such permissions should be
clear, respectful and acceptable to all parties concerned (ibid, n. 192).
In many
cities the care of Christian cemeteries is entrusted to ecumenical bodies. With
the others, the Roman Catholic representatives should take this responsibility
seriously, so that the last resting place of the deceased members of the
Christian community is worthy of their dignity as baptised members of Christ.
No canonical rule demands that the cemeteries be divided into separate sections
for separate Churches. Theologically and ecumenically it could be meaningful to
have a common burial place for all Christians. Their graves side by side would
be a sign of the eschatological unity that will reign in the final expression
of God's Kingdom. Catholic priests should, however, have access to any grave
where Catholics are buried, and be able to offer special prayers and give the
customary blessings (ibid, nn.193-94).
The
custom in many parts of India to celebrate All Souls' Day by decorating the
graves with flowers and having special prayers and blessings of the graves
should be continued in a pastorally and ecumenically meaningful manner as it
contributes much to a right understanding of death and of Christ's victory over
it (ibid, n. 195). With the permission of the competent authorities, an attempt
could be made to develop an ecumenical burial service, which could be used, by
all the main Churches and denominations. It should also be sensitive to the
cultural and religious perceptions regarding death and life in other religious
communities of India (ibid, n. 196). When a minister of another Church is not available
and their faithful ask for it, the funeral rites of the Catholic Church may be
used, except in cases where Canon Law refuses them even for Catholics (CIC, c.
1184).
In the
vast field of civic and political life all semblance of Christian communalism
should be avoided. Christians must give an example of a true democratic spirit.
They will give their support to the parties or candidates or issues, which in
their opinion work best for the good of the people, specially the poor to whom
we are committed in Christ, rather than give Support on the basis of communal
considerations. All Christians are called to be witnesses, within the political
and civic life of the country, to the authentic values of the Gospel and of the
democratic traditions of our country. It seems inopportune to form specific
Christian denominational parties (CBCIGE, pt. IV, n.198).
Conclusion
In
summing up our historical study, theological reflection and pastoral guidelines
for ecumenical praxis, it may be useful to repeat that the gift of unity
for which we pray and work is not sought for our own sake but for Christian Churches that they may be
effective witness and instrument for the unity and salvation of human race,
which is actually God's final design in sending us his Son Jesus. This
salvation will not be complete if it does not include the whole humanity
endowed with rich pluralism as well as the health of the whole cosmos. This is
why WCC has beautifully reformulated the ecumenical task with its call to the
Churches for a mutual commitment to "Justice, Peace and the Integrity of
Creation."
Ecumenical
consensus building cannot be reduced to mere theological research and scholarly
dialogue. But without serious historical study, theological reflection and
scholarly dialogue, ecumenism will build on sand. Such an exchange of ideas
among scholars has to be carried on with great understanding and readiness to
listen earnestly to the questions of other traditions.
Furthermore,
no teaching of a Church can be simply identified with its viewpoints of
centuries ago, when Churches separated from one another. Times have healed
wounds. Real progress has been made in the inter-confessional dialogue. All
ecumenical dialogue must be carried by convictions. Disunity among Christians remains
a scandal, yet more so that it has been recognized as such.
As in
every field of inter-community solidarity and understanding, much remains to be
done in the field of ecumenism before we reach the sort of unity willed by
Christ. Some may wish that the ecumenical movement progressed at a faster pace
than it is already doing. Nevertheless, one can look back with a sense of
satisfaction. The involvement of the Catholic Church in this movement initiated
especially by Vatican II has been “committed, energetic and very influential
(Putney [1989], p. 15).
The
common Declaration of Pope Paul VI and Patriarch Athenagoras I; the agreed
statements on Eucharist, Ministry and Authority between the Anglican and Roman
Catholic International Commission (ARCIC); the Lima Document of the Faith and
Order Commission of WCC on Baptism, Eucharist and Ministry (BEM); the joint
Declaration on the Doctrine of Justification by Catholics and the Lutheran
World Federation (LWF) are, surely, the important milestones towards the path
of progress. We can praise God with John Paul II, “I thank the Lord that he has
led us to make progress along the path of unity and communion between
Christians, a path difficult but so full of joy. Inter-confessional dialogues
at the theological level have produced positive and tangible result: this
encourages us to more forward”(UUS, 2).
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JR/MSC/BKP/NOV.2005.
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