Ecumenism

Introduction

In the undermentioned survey, the research worker considers the Church instruction that the Holy Spirit invokes a desire within the followings of Christ to unify in ‘one flock under one shepherd ‘ . The ways that this call to integrity has related to the evangelical mission of the Church is besides analysed in the visible radiation of this statement. The paper begins with a short contemplation on the biblical vision of integrity, and some of the historical quandary which have damaged that integrity. The theological issues which are at the bosom of the Ecumenical Movement and the ways that the Magisterium of the Catholic Church has responded to these issues are so briefly addressed. Finally, some of the practical ways that the whole Church can work for integrity are discussed.

Church Unity and Division

In the Gospel of John ( 17:20-26 ) Jesus prays that the informant and integrity of the apostles would further religion in his mission, and that the Church of trusters would be united. He gives the Blessed Trinity as the perfect theoretical account of integrity where he says: ‘May they all be one, merely as, Father you are in me and I am in you ‘ ( Jn 17:21 ) . St Paul emphasises the demand to interrupt down the barriers to integrity that were prevalent in the early Church, when he wrote in his missive to the Galatians that no differentiations should be made between human existences regardless of gender, race or position in life, because all people are ‘one in Christ Jesus ‘ ( Gal 3:28-29 ) . In the ‘Great Commission ‘ given at the stopping point of Matthew ‘s Gospel, the apostles are commanded to travel out and ‘make adherents of all states ‘ ( Mt 28:16-20 ) . However, the Congregation for the Doctrine of the Faith ( DJ 2 ) provinces that although the Church has carried out this authorization over the centuries, its mission is far from completion. They offer the words of St Paul as an jussive mood: ‘Preaching the Gospel is non a ground for me to tout ; it is a necessity laid on me’Neuner & A ; Depuis states that the Church is sent into the universe to convey humanity ‘to a integrity of religion, hope and love ‘ which spans all divisions. However, many issues have caused dissension and separation amongst Christians down through the ages. For illustration, unorthodoxies like Docetism and Arianism that emerged in the early Church, but were resolved by the Council of Nicaea in 325, to the severance of dealingss between the Churches of the East and the Church of the West which escalated in 1054, and the sectarian divisions that resulted from the 16th century Reformation. These historical and doctrinal differences still prevent full Communion amongst all Christians today. However, Vatican II expresses a renewed ecclesiology which sees its attack to ecumenism in a different visible radiation. It no longer takes the position that all trusters must go Catholic, but alternatively starts from the Godhead program for humanity, and looks to develop countries of commonalityThe Second Vatican Council ( LG 15 ) recognises the figure of differences in tenet and tradition which exist between Christians, but besides knows that all trusters are joined in many ways through baptism. The Apostolate Teachs that all Christians are united in a existent sense to the Catholic Church through the gifts and graces of the Holy Spirit who: ‘stirs up desires and actions in all Christ ‘s adherents in order that all may be peacefully united, as Christ ordained in one flock under one shepherd ‘ ( LG 15 ) . Whilst it is hard to conceive of that all Christians will of all time see themselves as being united under one flock, there are many things which they have in common and have the possible to convey them together. For illustration, there are those who believe in the Trinitarian God, honour the sacred Bibles, and have a devotedness to Our Lady. Furthermore, the Catholic Church is working as portion of the oecumenic motion to further good dealingss with other churches and ecclesiological communities.

The Ecumenical Movement

Hulmes ( 2002, p.18 ) suggests that although it is believed that the oecumenic motion began in the 20th century, it has a history that reaches back to really beginnings of Christianity. A figure of dissensions developed about the mission and nature of Christ as the Gospel spread throughout the Roman Empire. The oecumenic motion could be seen as a reaction to anything that threatened unity amongst the freshly baptised. Evidence to back up this claim can be found in assorted biblical transitions. For illustration, St Paul warned the Corinthians about the dangers of leting competition and green-eyed monster to develop amongst them ( 1 Cor 3:1-5 ) . There were besides jobs between Jewish and Gentile Christians sing Circumcision ( Acts 15:1-2 ) . However, this affair was raised and resolved at the Council of Jerusalem ( circa AD 49 ) . In Peter ‘s reference in the house of Cornelius, he makes it clear that no differentiation is made by Christ between Jew and Gentile, every bit long as they follow his teachings.Hulmes ( 2002, p.7 ) states that the dirt of the division that exists amongst the baptised, weakens the impact Christianity has on the secularised universe. However, this catastrophe has been reduced slightly by the oecumenic motion. He besides believes that this intra-faith motion has been established because people have listened to the Word of God, and allowed the Holy Spirit to work through them ( ibid ) . Although Catholic engagement in this enterprise was limited before the Second Vatican Council, this changed well after the announcement of, Unitatis Redintegratio, the Decree on Ecumenism, in 1964 ( ibid 8 ) . This papers reflects a considerable development in the Magisterial thought about the instructions of the Catholic Church, sing relationships with other Christian denominations ( ibid 9 ) . In other words, the Decree on Ecumenism sets out a model for meaningful and echt duologue between the Catholic Church, and other Christian churches and ecclesial communities. The Magisterium ( UR 3 ) Teachs that all people who have been baptised ‘are put in some, though imperfect Communion with the Catholic Church ‘ . However, the differences that exist between the Church of Rome, and these ‘separated brethren ‘ in footings of philosophy, subject and construction, create considerable troubles. However, the oecumenic motion is working continuously to get the better of these obstructions. The Sacred Council non merely recognises the baptized brothers and sisters of other denominations, but besides hopes that one twenty-four hours they will be restored to full and perfect Communion with the Catholic Church, to which ‘Our Lord entrusted all the approvals of the New Covenant ‘ ( ibid ) . Furthermore, the faithful throughout the universe are urged by the Apostolate to take part in the work of ecumenism. They should endeavor hard through supplication, word and actions to convey about the ‘fullness of integrity ‘ amongst Christians which is desired by Christ, and is influenced by the Holy Spirit ( UR 4 ) . However, interior transition within the Church, affecting a reclamation of thought ( Eph 4:23 ) and of attitudes, is required if ecumenism worthy of the name is to be experienced amongst believers.Bliss ( 2007, p.77 ) wrote that: ‘there is small uncertainty that the Orthodox Church and the Catholic Church are one in the necessities ‘ , although each has developed certain distinguishing characteristics. Vatican II ( UR 15 ) addresses the comparative places of the Eastern Churches, which have maintained valid sacraments and orders, and the Church of Rome. The Magisterium states that the ‘Church of God is built up in stature ‘ when the Churches in the East observe the Eucharist. The Sacred Council besides highlights a figure of other liturgical and traditional similarities which exist between the Catholic Church, and the Churches of the East. For illustration, Eastern Christians honour the Mother of God in anthem of congratulations, and give court to the saints, which include the Fathers of the Universal Church. Catholics are encouraged by the Apostolate to ‘avail themselves more frequently of the religious wealths of the Eastern Fathers ‘ in brooding supplication. The Decree on Ecumenism besides emphasises the importance of continuing the religious heritage of the Eastern Churches, and the hope of rapprochement between Christians in the East and West ( ibid ) . This committedness was renewed when Pope Benedict XVI and the Patriarch Bartholomew I, made a joint declaration in Turkey in November, 2006, to go on to works towards accomplishing full communion.The Second Vatican Council ( UR 19 ) makes peculiar mention to the churches, and ecclesial communities which were separated from the Apostolic See during the sixteenth century Reformation. Amongst these is the Anglican Communion, in which some Catholic traditions and establishments sill exist. The Magisterium recognises the desire for peace between all Christians, and hopes that the oecumenic spirit will increase ‘without blockading the manner of godly Providence ‘ ( UR 24 ) . However, there are ‘very weighty differences ‘ between the Catholic Church, and the breaking away churches of the Reformation. Nonetheless, the desire still exists to happen ways that allow meaningful oecumenic duologue to take topographic point. In the decision ( UR 24 ) of the Decree on Ecumenism, the Sacred Council acknowledges that accomplishing unity amongst all Christians is beyond human power, and places its hope in Christ. Nonetheless, the faithful still have an of import function to play in conveying about the healing of historical lesions, and working towards rapprochement ( Lk 17:3-4 ) .Bliss ( 2007, p.1 ) states that ‘spiritual ecumenism ‘ or private supplication for Christian integrity ( UR 8 ) was an of import preliminary to the official entry of the Catholic Church into the oecumenic motion at the Second Vatican Council. Nonetheless, Catholic curates worked along with clergy from other denominations to advance oecumenic enterprises such as the ‘World Week of Prayer for Christian Unity ‘ long before the publication of the Decree on Ecumenism. Bliss ( ibid ) besides believes that supplication is the indispensable component for all those interested in developing Christian integrity today. Cardinal Kasper ( 2007, p.10 ) said that it was really important that Jesus did non show his desire for Church integrity in a commandment or instruction, but instead in a supplication to his male parent in Heaven ( Jn 17:20-21 ) . The Cardinal ( 2007, p.11 ) besides said that supplication for integrity is the ‘royal door of ecumenism ‘ which enables trusters to confront hurtful memories bravely, whilst intensifying the bonds of Communion. Nonetheless, religious ecumenism besides requires a ‘change of bosom and sanctity of life ‘ that is born out of the call of Christ for transition ( ibid ) . Hulmes ( 2002, p.38 ) suggests that the Catholic Church has non ever been as enthusiastic about the publicity of ecumenism as she is today, peculiarly when it involved other universe faiths. It was highly hard to construct good dealingss with work forces and adult females of different beliefs through the Church ‘s strict application of the excess ecclesiam non est salus ( outside the Christian Church there is no redemption ) philosophy. However, the Second Vatican Council outlined a new attack to inter-faith duologue in its Declaration on the Relation of the Church to Non-Christian Religions in 1965. The Sacred Council ( Nostra Aetate 2 ) urges the faithful to prosecute in duologue, and coaction with members of other religions. Furthermore, it ‘rejects nil of what is true and holy ‘ in these faiths. Therefore, Christians should: ‘acknowledge, continue and promote the religious and moral truths ‘ which are held by people of different religions. However, they should non do doctrinal or ethical grants for the interest of developing easier dealingss with those of other belief systems.

Catholic Church Working for Unity

Bliss ( 2007, p.2 ) suggests that the Catholic Church has shown a intensifying committedness to accomplishing Christian integrity since come ining the oecumenic motion. This is demonstrated in the many theological arguments which have taken topographic point between the Church of Rome and other churches. A considerable figure of magisterial Hagiographas have besides been issued on the topic of ecumenism. For case, in 1995 Pope John Paul II ( Ut Unum Sint ) reiterated the call of the Second Vatican Council for all Christians to unify. He states that ‘the integrity of all divided humanity is the will of God ‘ , this is why Jesus was sacrificed on Calvary ( US 5 ) . He besides says that love has the power to convey persons, and communities into perfect Communion ( US 21 ) . He gives a reminder that when Christians of different traditions gather in common supplication, they invite Christ himself to be with them: ‘where two or three meet in my name, I am at that place among them ‘ ( Mt 18:20 ) . In the same twelvemonth, John Paul II ( Orientale Lumen ) besides said that it was clip for the Catholic Church and the Orthodox Church to intensify their degree of Communion. The Pontifical Council for Promoting Christian Unity ( PCPCU ) contributed significantly to the oecumenic motion with the publication of the Directory for the Application of Principles and Norms on Ecumenism in 1993. This Directory ( 4 ) was aimed non merely at curates of the Catholic Church, but besides at all trusters who have been called to pray and work for Christian integrity. The Papal Council ( 19 ) provinces that Christians should non be satisfied with the divisions or signifiers of Communion that exist within the Church at nowadays, because this inharmoniousness weakens its evangelical mission. Nonetheless, people of religion have been impelled by grace to work towards constructing ‘a new Communion of love ‘ through supplication, penitence and by oecumenic duologue ( ibid ) . The papers besides recommends that curates and temporalty within the Catholic Church, experience oecumenic formation, so that they can play their portion in the pursuit for ecclesial integrity ( ibid 55 ) . A certain sum of ‘reciprocity ‘ is encouraged in the sharing of religious activities and resources, for the ‘growth of harmoniousness amongst Christians ‘ ( ibid 105 ) . The Directory besides welcomes the increasing cooperation that is taking topographic point between the Catholic Church and other Church Councils ( ibid 167 ) . However, engagement in these Councils must be compatible with Catholic instructions, and must non befog its individuality ( ibid 169 )

Decision

In this survey, the research worker considers some of the ways that the Church ‘s call to integrity has related to its evangelical mission. It seems that there has been a demand to work for unity amongst Christians since the early yearss of the Church. This is apparent from the Hagiographas of St Paul ( 1 Cor 3:1-5 ) where he calls for the Corinthians to abandon the green-eyed monster and competition that was developing amongst them. However, a considerable figure of splits and differences have separated Christians over the centuries. The Ecumenic Movement recognises the demand for co-operation and duologue to take topographic point so that the divisions and lesions of the yesteryear can be healed. The Catholic Church has non ever been enthusiastic about the oecumenic motion. However, it became more committed to working for Christian integrity after the announcement of the Decree on Ecumenism at the Second Vatican Council. This is demonstrated by the big figure Hagiographas which Catholic bishops have produced on the topic of ecumenism, and the sum of duologue which they have entered into with other Churches and ecclesial communities since the Scared Council closed. Furthermore, these treatments have reached beyond the boundaries of those of the Christian religion. The Church besides realises the importance of furthering good dealingss with people of different faiths. Finally, it is difficult to conceive of a universe that is united in the same belief. Possibly the manner forward is to ‘make this pilgrim’s journey together hand-in-hand ‘ as John Paul II suggested at the Mass in Bellahouston Park in 1982.