I have been excited to write this three-part article series on the Ecumenical Movement within Christian churches worldwide. In the first article, we explored Jesus' High Priestly Prayer in the seventeenth chapter of St. John’s Gospel, focusing on His call for complete unity within the Church. In the second article, we examined the history of schism and division within the Church, beginning with the split between the Eastern and Western Churches, and then the Protestant-Catholic divide in the West.
In this third article, we will turn our attention to the
history of the Ecumenical Movement itself. The impulse of historic Church
communions and Protestant denominations to seek dialogue, convergence, and the
possibility of visible unity is a laudable effort, one that is driven by
Christian charity and the work of the Holy Spirit.
The term ecumenical
comes from the Greek word oikoumene,
meaning “the whole inhabited world” or “the whole earth.” It refers to the idea
of the universal Church—a body of believers united in Christ, regardless of
their denominational affiliation. While the desire for unity has been present
in Christianity since its inception, the modern Ecumenical Movement began in
the early 20th century as a response to the growing divisions among different
Christian communities.
The
Early Roots of the Ecumenical Movement
The roots of the Ecumenical Movement can be traced to
various initiatives in the 19th century, such as the Oxford Movement within the
Church of England and the formation of interdenominational organizations.
However, the formal movement gained momentum in the 20th century, particularly
after the World Missionary Conference in Edinburgh in 1910. This conference was
a key milestone in the development of the movement, laying the groundwork for
further collaboration among Christian churches.
The
Formation of the World Council of Churches
One of the most significant achievements of the Ecumenical
Movement was the establishment of the World Council of Churches (WCC) in 1948.
The WCC was created to promote cooperation and dialogue among Christian
denominations and address global issues such as poverty, social justice, and
peace. The WCC now includes over 350 churches from various Christian
traditions, including Protestant, Orthodox, and Anglican communities.
The Presbyterian Church (USA), my former denomination, has
been an active member of the WCC, alongside other well-known denominations in
the U.S. such as the Episcopal Church, the United Church of Christ, the
Evangelical Lutheran Church in America, and many other mainline Protestant
churches. The goal of these Protestant groups is not to eliminate diversity
within Christianity, but to foster a sense of common purpose, shared faith, and
Christian solidarity across denominational lines.
The
Catholic Perspective on Ecumenism
This is where the Catholic Church’s ecumenical quest for
unity differs. The Catholic Church seeks, rightly in my opinion, the visible
unity of Christian churches in the way that Jesus prayed for in His High
Priestly prayer. The Second Vatican Council's decree on Ecumenism, Unitatis Redintegratio, in
its opening statement, notes:
“The
restoration of unity among all Christians is one of the principal concerns of
the Second Vatican Council. Christ the Lord founded one Church and one Church
only. However, many Christian communions present themselves to people as the
true inheritance of Jesus Christ; all indeed profess to be followers of the
Lord, but they differ in outlook and go their separate ways, as if Christ
Himself were divided. Certainly, such division only contradicts the will of
Christ, scandalizes the world, and damages the sacred cause of preaching the
Gospel to every creature… (yet) in recent times, God has begun to bestow more
generously upon divided Christians remorse over their divisions and a longing
for unity.”
The document continues in paragraph 4:
“Today,
in many parts of the world, under the influence of the grace of the Holy
Spirit, many efforts are being made in prayer, word, and action to attain that
fullness of unity which Jesus Christ desires. This sacred council, therefore,
exhorts all the Catholic faithful to recognize the signs of the times and take
an active and intelligent part in the work of ecumenism… Little by little, as
the obstacles to perfect ecclesiastical communion are overcome, all Christians
will be gathered, in a common celebration of the Eucharist, into the unity of
the one and only Church, which Christ bestowed on His Church from the
beginning.”
Despite the significant success in engaging various
ecclesial communities in dialogue, the Ecumenical Movement has faced
considerable challenges. One of the major obstacles remains the continued
theological differences between denominations. The Catholic Church and many
Protestant denominations remain divided over issues such as the role of the
pope, the authority of tradition, and the nature of the Eucharist. These
differences have made full theological agreement difficult to achieve.
Additionally, some Catholics, as well as certain Christian
denominations, view the Ecumenical Movement with suspicion. More conservative
groups argue that the movement undermines the truth of Scripture or dilutes the
distinctiveness of their traditions. Others worry that ecumenical dialogue
might lead to compromises on essential doctrines, what is known as doctrinal
indifferentism.
A
Personal Reflection on Ecumenism
From my own experience within the Ecumenical Movement—as
both a Protestant pastor and, later, a Catholic priest—I see a beautiful
impulse within Catholicism to reach out to our separated Protestant brethren
with a spirit of generosity, genuine openness, and invitation. Our task is not
to compromise the doctrines and dogmas of the Catholic Church but to present
our faith as the fullness of Christ’s Church and offer an invitation to share
in the treasury and richness of our beautiful Catholic patrimony.
The
Catholic Church’s Commitment to Ecumenism
The Catholic Church has made great strides in its
commitment to Ecumenism, from the early days of the Second Vatican Council to
the present. In 1980, Pope John Paul II established the Pastoral Provision,
which allows Episcopal/Anglican priests to join the Catholic Church and
potentially serve as Catholic priests in U.S. dioceses. In fact, our own Bishop
Kevin Vann, Ordinary of the Diocese of Orange, California, is the
ecclesiastical delegate for the Pastoral Provision nationwide!
Moreover, the Ordinariate was established as a permanent
jurisdiction within the Church by Pope Benedict XVI in November 2009. As
explained on the Ordinariate’s website, ordinariate.net:
Why was the Ordinariate formed?
The establishment of the Ordinariate of the Chair of Saint Peter was the
Vatican’s pastoral response to repeated and persistent inquiries made by
Anglican individuals and groups in the United States and Canada who, over time,
have come to identify the Catholic Church as their home. Those joining the
Ordinariate have discerned they are truly Catholic in what they believe and
desire full membership in the Catholic Church.
In November 2009, in response to these inquiries from
Anglican groups worldwide, Pope Benedict XVI issued an apostolic constitution
called Anglicanorum coetibus,
which authorized the creation of “Ordinariates.” These communities are Catholic
yet retain elements of Anglican heritage and liturgical practice. Ordinariates
have also been established in the United Kingdom (2011) and Australia (2012).
Ecumenism
in Action
The formation of the Ordinariates is a significant example
of Ecumenism at work in our time. As the Vatican’s pastoral response to those
seeking full communion with the Catholic Church, this effort reflects the
Church’s commitment to fostering unity while respecting the unique traditions
and practices of various Christian communities considering the true treasure
which is the Catholic Church.
Dear friends in Christ, this is Ecumenism at work—in our time!
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