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• W92167640 abstract "seek to realize visible unity of Christ's O Lord, we are gathered ecumenical movement as your universal Councils of Churches can be preliminary expressions of that unity to which churches are called. These kinds of statements are peppered through many common statements, official messages, and prayer services--and they carry two serious problems. First, they tacitly privilege one particular understanding of and portraiture of unity. That understanding has sometimes been called denominationalism, since it presupposes that universal consists a combination of Christian denominations as they exist today. It is also known some circles as branch theory, following image of a tree (the Church) and its branches (the various Protestant, Anglican, Free, Orthodox, Catholic, etc.) expressions of it. This is a legitimate view of and of unity, but it is emphatically not understanding of Orthodox Church, nor of Roman Catholic or of many other Christians. second problem with these kinds of statements is that they are unclear as to what or who they are referring to with words and To take an important and illustrative example, when we affirm ecumenically that The Church, its universal dimension, is a communion of local churches, we mean vastly different things both by and more especially by Orthodox, the Church is Orthodox Church, and local churches are local Orthodox churches. identity of other Christian churches with Body of Christ is not at all clear--it is an apophatic haze. same goes, mutatis mutandis, for Roman Catholics, though as we will see, both Orthodox and Catholics do struggle to find language that properly accounts for ecclesial reality outside their respective canonical boundaries. fact is that language of statements made context of multilateral, conciliar ecumenism often favors a particular ecclesiology that is foreign to a great many at table and is ambiguous a way that is only rarely acknowledged and, therefore, loses its ecumenical power. To speak--using my first example--of the quest to realize visible unity of Christ's on earth makes a lot of Christians pause. Ecclesiologies stemming from two of world's largest confessional families, Orthodox and Roman Catholic churches (not to mention significant sectors within Protestant world), can only admit such language with qualification, if at all, because that is not how we see our relationship to Una Sancta of creed. In subtly different ways, but a complete functional agreement, our churches self-identify with One Holy Catholic and Apostolic Church. Hence, is one--as Orthodox Church, or for Rome, as Roman Catholic Church. Rome uses language of One subsisting in Roman Catholic Church. Orthodox have said, quite simply, at New Delhi assembly, For Orthodox, Orthodox is just (1) Church, as Christ's Body, is one. So if we wish to be theologically precise about it, we seek visible unity of Christians, not of Church. There are ways which, with some mental gymnastics, we can all take on board language of the quest for visible unity of ecumenical momentum is such that we sign on with statements bearing such language; we go along with it. We share goal of Christian unity and are accustomed to this way of expressing it. When we come to ecumenical meetings, we know that we have to slip into a different mindset. We perform internal adjustments for ourselves, knowing full well, and regretting, that it will not be comprehensible (or acceptable, perhaps) to majority of our constituency. Many within ecumenical movement see as combination of denominations that are already invisibly one, a unity that needs only to be made visible. …" @default.
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• W92167640 date "2009-06-22" @default.
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• W92167640 title "Ecumenical Ecclesiology and the Language of Unity" @default.
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