|
|
|
|
Ecumenism - from Cooperation to CommunionIn many circles. ecumenism or the movement towards the promotion of unity among Christians is too easily taken for granted. For even larger numbers, the search for unity is simply a matter of indifference. Dr. Michael Kinnamon of Lexington (KY) Theological Seminary has constructed a “stage theory” of the dynamics of ecumenical interaction. All five phases can be summarized under the letter “C”: 1) competition; 2) co-existence; 3) cooperation; 4) commitment; 5) communion. The first stage is “competition.” It is the viewpoint of a given church which emphasizes its own self-sufficiency without recognition of the role or need for other churches. By contrast, “co-existence” initially affirms the validity of other churches yet inspires no movements towards structured relationships. The third stage is identified as “cooperation.” This phase marks a point where churches will enter into limited partnership in the undertaking of certain mutual tasks. The next point in development is termed “commitment.” This relationship is attained where churches “enter into a general, lasting and open-ended agreement, under God, to do as much of what they do as if they were limbs of the same body.” Lastly, the fifth stage of “communion” symbolizes the ultimate moment of the ecumenical impulse “where separation can be overcome in the appropriate wholeness of the body of Christ.” Dr. Kinnamon’s schema provides a helpful interpretive key for analyzing the achievements of the ecumenical movement, particularly among the Protestant denominations. One aspect of his exposition that is worth noting is his comment pertaining to the stage of cooperation. Cooperation can be called a dimension of communion but it should not be mistaken for unity. In Kinnamon’s judgment, cooperation cannot be regarded as an end in itself. Consequently, when cooperation wrongfully tames further development towards commitment and communion, then cooperation would become an end in itself. Thus, by enshrining the status quo, the ecumenical impulse for renewal is short-circuited. Professor Kinnamon’s criticism of narrowing the ecumenical vision to common projects of cooperation raises some provocative questions about the present popular understanding of ecumenism. Pope John Paul II’s encyclical on ecumenism, Ut Unum Sint (That They May Be One, 1995) strongly declared that the ecumenical task is not optional or a mere “appendix” to the church’s mission. (UUS n. 20) Rather, as an organic element of the church’s life, it entails a commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love.” (UUS n. 8) The Holy Father repeats the teaching of the Second Vatican Council’s Decree on Ecumenism (Unitatis Reintegratio ): “Concern for restoring unity pertains to the whole church, faithful and clergy alike. It extends to everyone, according to the ability of each, whether it is exercised in daily Christian living or in theological and historical studies (UR n. 5).” (UUS n. 102) On Pentecost Sunday (1999), the Catholic Bishops of Kentucky issued a pastoral letter on ecumenism. Its title, A People Made One, is a phrase from a passage penned by St. Cyprian in a commentary on the Lord’s Prayer. It is quoted from the ending paragraphs of Ut Unum Sint. (UUS n. 102) The letter is pastoral in design with a study guide section for parish level discussion and study. Many Catholics have inadequate or little understanding of the Catholic Church’s teaching on ecumenism. In some instances, ecumenical formation has not been comprehensively integrated into religious education or ministerial development. On the threshold of the third millennium, Pope John Paul II has envisioned the Church’s entry into the new millennium as a moment for overcoming the tragic divisions which have marred the full communion of Christian churches with each other for centuries. Ecumenical activity must move to a new plane prepared by the satge of cooperation. That goal cannot be attained without a grass roots spirituality. Dr. Kinnamon’s observations about cooperation and its limits serve as a challenge for a deeper and more substantive participation in the ecumenical movement. Accordingly, he contends that an ecumenicity which locks into the phase of cooperation apart from “mutually critical growth in Christ” does in fact violate the “integrity of faith.” If simple tolerance “of what we are now” sets and freezes the ecumenical agenda, then ecumenical activity becomes an obstacle to the “pursuit of God’s future.”
|
|
Catholic Conference of Kentucky 1042 Burlington Lane Frankfort, Kentucky 40601
502-875-4345
Last modified: April, 2008 |
502-875-2841 Fax