Christian ecumenism

Ecumenism (), also spelled oecumenism, is the concept and principle that Christians who belong to different Christian denominations should work together to develop closer relationships among their churches and promote Christian unity. The adjective ''ecumenical'' is thus applied to any initiative that encourages greater cooperation and union among Christian denominations and churches.

The fact that all Christians belonging to mainstream Christian denominations profess faith in Jesus as Lord and Saviour over a believer's life, believe that the Bible is the infallible, inerrant and inspired word of God (John 1:1), and receive baptism according to the Trinitarian formula is seen as being a basis for ecumenism and its goal of Christian unity. Ecumenists cite John 17:20-23 as the biblical grounds of striving for church unity, in which Jesus prays that Christians "may all be one" in order "that the world may know" and believe the Gospel message.

In 1920, the Ecumenical Patriarch of the Eastern Orthodox Church, Germanus V of Constantinople, wrote a letter "addressed 'To all the Churches of Christ, wherever they may be', urging closer co-operation among separated Christians, and suggesting a 'League of Churches', parallel to the newly founded League of Nations". In 1937, Christian leaders from mainstream Christian churches resolved to establish the World Council of Churches, to work for the cause of Christian unity; it today includes churches from most major traditions of Christianity as full members, including the Assyrian Church of the East, the Old Catholic Church, the Oriental Orthodox Churches, the Lutheran World Federation, the Anglican Communion, the Baptist World Alliance, the Mennonite churches, the World Methodist Council, the Moravian Church, the Pentecostal churches and the World Communion of Reformed Churches, as well as almost all jurisdictions of the Eastern Orthodox Church; the Roman Catholic Church participates as an observer, sending delegates to official gatherings.

Many regional councils affiliated with the World Council of Churches, such as the Middle East Council of Churches, National Council of Churches in Australia and Christian Churches Together, work for the cause of Christian unity on the domestic level, with member denominations including churches from the Oriental Orthodox, Lutheran, Roman Catholic, Eastern Orthodox, Methodist, Anglican, and Reformed traditions, among others.

Each year, Christians observe the Week of Prayer for Christian Unity for the goal of ecumenism, which is coordinated by the World Council of Churches and adopted by many of its member churches.

The terms ''ecumenism'' and ''ecumenical'' come from the Greek (''oikoumene''), which means "the whole inhabited world", and was historically used with specific reference to the Roman Empire. The ecumenical vision comprises both the search for the visible unity of the Church (Ephesians 4:3) and the "whole inhabited earth" (Matthew 24:14) as the concern of all Christians. In Christianity, the qualification ''ecumenical'' was originally and still is used in terms such as "ecumenical council" and "Ecumenical Patriarch", in the meaning of pertaining to the totality of the larger Church (such as the Catholic Church or the Eastern Orthodox Church) rather than being restricted to one of its constituent local churches or dioceses. Used in this sense, the term carries no connotation of re-uniting the historically separated Christian denominations but presumes a unity of local congregations in a worldwide communion.

Purpose and goal

The term ecumenism as it is now commonly used refers to interdenominational cooperation between different Christian churches. These initiatives can range from local churches of different denominations operating a soup kitchen for the poor, hosting an ecumenical Bible study with participants from different Christian traditions, inviting all baptized Christians to partake in a Lovefeast when churches celebrate them, to holding an ecumenical Stations of the Cross service on Fridays during the Christian liturgical season of Lent with the service being held at a different local church each Friday (e.g. Catholic, Lutheran, Moravian, Anglican, Reformed and Methodist). The ultimate goal of ecumenism is the recognition of sacramental validity, eucharistic sharing, and the reaching of full communion between different Christian denominations. There are a variety of different expectations of what that Christian unity looks like, how it is brought about, what ecumenical methods ought to be engaged, and what both short- and long-term objectives of the ecumenical movement should be.

Baptism according to the Trinitarian formula, which is done in most mainstream Christian denominations, is seen as being the grounds for Christian ecumenism, the concept of unity amongst Christians. With respect to ecumenism, A. W. Tozer maintained that "Unity in Christ is not something to be achieved; it is something to be recognized." Ecumenists cite as the Biblical basis of striving for church unity, in which Jesus prays that Christians "may all be one" in order "that the world may know" and believe the Gospel message. As such, ecumenism has a strong implication for the Church's mission of evangelism, which is referenced in : "By this all men will know that you are my disciples, if you love one another". Additionally, Jesus emphasized that the ties of Christians to one another are much greater than those to blood relatives.

Historically, the term "ecumenism" was originally used in the context of the larger ecumenical councils organised with the support of the Roman Emperor. The aim of these councils was to clarify matters of Christian theology and doctrine, leading to the meaning of unity behind the term "ecumenical". The ecumenical councils brought together bishops from across the Roman Empire, with a total of seven ecumenical councils accepted to have been held by both the Eastern Orthodox and Catholic churches before the Great Schism dividing the two churches; the first four ecumenical councils are recognized by the Lutheran Churches, Anglican Communion and Reformed churches though they are "considered subordinate to Scripture". The Assyrian Church of the East acknowledges the first two ecumenical councils, while Oriental Orthodox Churches accept the first three ecumenical councils.

Historic divisions in Christianity

Christian denominations today

Christianity has not been a monolithic faith since the first century, also known as the "Apostolic Age", and in the present day, a number of widely varied Christian groups exist, both within and without mainstream Christianity. Despite the division between these groups, a number of commonalities exist throughout their traditions, understanding of theology, governing church systems, doctrine and language. As such, many of these groups are visibly divided into different communions or denominations, groupings of Christians and their churches in full communion with one another, but to some degree set apart from other Christians.

The World Council of Churches counts 348 member churches, representing more than half a billion members of the major Christian traditions. This, with the Catholic Church's 1.25 billion Christians, indicates that 349 churches/denominations already account for nearly 80% of the world's Christian population.

One problem with the larger numbers is that single denominations can be counted multiple times. For example, the Catholic Church is a single church, or communion, comprising 24 distinct self-governing particular churches in full communion with the bishop of Rome (the largest being the Latin Church, commonly called "Roman Catholic"). Further, the Catholic Church's presence in each country is counted as a different denomination—though this is in no way an ecclesiologically accurate definition. This can result in the one Catholic Church being counted as 242 distinct denominations, as in the ''World Christian Encyclopedia''.

Additionally, single nondenominational congregations or megachurches without denominational affiliation are effectively counted each as its own denomination, resulting in cases where entire "denominations" may account for only a handful of people. Other denominations may be very small remnants of once larger churches. The United Society of Believers in Christ's Second Appearing ( Shakers) have only two full members, for example, yet are a distinct denomination.

Most current divisions are the result of historical schisms—a break in the full communion between previously united Churches, bishops, or communities. Some historical schisms proved temporary and were eventually healed, others have hardened into the denominations of today. However individual denominations are counted, it is generally acknowledged that they fall into the following major "families" of churches:
* The Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East;
* The Catholic Church;
* Mainline Protestant (including the Lutheran Churches, Moravian Church, Anglican Communion, Reformed Churches, among others) and Old Catholic Churches;
* Evangelical (including the Baptist and Methodist Churches) and Pentecostal Churches;
* Independent or marginally Christian groups and Restorationist sects (The Church of Jesus Christ of Latter-day Saints, Jehovah's Witnesses, Christadelphians, etc.) (Non-Nicene Christianity)

In the United States, the historic racial/ethnic churches are sometimes counted as a distinct family of churches, though they may otherwise fit into any one of the previous categories.

Some of these families are in themselves a single communion, such as the Catholic Church. Other families are a very general movement with no universal governing authority. Protestantism, for example, includes such diverse groups as Adventists, Anabaptists, Baptists, Congregationalists, Evangelicals, Hussites, Irvingians, Lutherans, Messianic Jews, Methodists (inclusive of the Holiness movement), Moravians, Pentecostals, Presbyterians, Reformed, and Waldensians. Many of these have, as a result of ecumenical dialogue, established full or partial communion agreements.

Ancient apostolic churches

The oldest lasting schism in Christianity resulted from fifth-century disagreements on Christology, heightened by philosophical, linguistic, cultural, and political differences.

The first significant, lasting split in historic Christianity, the so-called Nestorian Schism, came from the Church of the East, consisting largely of Eastern Syriac churches outside the Roman Empire, who left full communion after 431 in response to misunderstandings and personality conflicts at the Council of Ephesus. After fifteen centuries of estrangement, the Assyrian Church of the East and the Catholic Church entered into an ecumenical dialogue in the 1980s, resulting in agreement on the very issue that split them asunder, in the 1994 Common Christological Declaration, which identifies the origin of the schism as largely linguistic, due to problems of translating very delicate and precise terminology from Latin to Aramaic and vice versa.

As part of the then-ongoing Christological controversy, following the Council of Chalcedon in 451, the next large split came with the Syriac and Coptic churches dividing themselves. The churches dissented from Chalcedon, becoming today's Oriental Orthodox Churches. These also include the Armenian Apostolic Church, the Ethiopian Orthodox Tewahedo Church, and the Malankara Orthodox Syrian Church in India. In modern times, there have also been moves towards healing this division, with common Christological statements being made between Pope John Paul II and Syriac patriarch Ignatius Zakka I Iwas, as well as between representatives of both Oriental Orthodoxy and the Eastern Orthodox Church.

Great Schism

Although the Christian world as a whole did not experience any major church divisions for centuries afterward, the Eastern, predominantly Greek-speaking and Western, predominantly Latin-speaking, cultural divisions drifted toward isolation, culminating in the mutual excommunication of Patriarch of Constantinople Michael I Cerularius and the legate of then-deceased Pope of Rome Leo IX in 1054, in what is known as the Great Schism. The canonical separation was sealed by the Latin sacking of Constantinople (1204) during the Fourth Crusade and through the poor reception of the Council of Florence (1449) among the Orthodox Eastern Churches.

The political and theological reasons for the schism are complex. Aside from the natural rivalry between the Eastern Roman or Byzantine Empire and the Franco-Latin Holy Roman Empire, one major controversy was the inclusion and acceptance in the West in general – and in the diocese of Rome in particular – of the Filioque clause ("and the Son") into the Nicene-Constantinopolitan Creed, which the East viewed as a violation of ecclesiastical procedure at best, an abuse of papal authority as only an Ecumenical Council could amend what had been defined by a previous council, and a heresy at worst, inasfar as the Filioque implies that the essential divinity of the Holy Spirit is derived not from the Father alone as ''arche'' (singular head and source), but from the perichoretic union between the Father and the Son. That the hypostasis or persona of the Spirit either is or is produced by the mutual, pre-eternal love between God and His Word is an explanation which Eastern Christian detractors have alleged is rooted in the medieval Augustinian appropriation of Plotinian Neoplatonism. (See Augustine of Hippo, ''De Trinitate''.)

Both West and East agreed that the patriarch of Rome was owed a "primacy of honour" by the other patriarchs (those of Alexandria, Antioch, Constantinople and Jerusalem), but the West also contended that this primacy extended to jurisdiction, a position rejected by the Eastern patriarchs. Various attempts at dialogue between the two groups would occur, but it was only in the 1960s, under Pope Paul VI and Patriarch Athenagoras, that significant steps began to be made to mend the relationship between the two. In 1965, the excommunications were "committed to oblivion".

The resulting division remains, however, providing the Catholic Church and the Eastern Orthodox Church, both of which are globally distributed bodies and no longer restricted geographically or culturally to the "West" or "East", respectively. (There exist both Eastern Rite Roman Catholicism and Western Rite Orthodoxy, for example.) There is an ongoing and fruitful Catholic-Orthodox dialogue.

Western schisms and reformations

In Western Christianity, there were a handful of geographically isolated movements that preceded in the spirit of the Protestant Reformation. The Cathars were a very strong movement in medieval southwestern France, but did not survive into modern times, largely as a result of the Albigensian Crusade. In northern Italy and southeastern France, Peter Waldo founded the Waldensians in the 12th century, which remains the largest non-Catholic church in Italy and is in full communion with the Italian Methodist Church. In Bohemia, a movement in the early 15th century by Jan Hus called the Hussites called for reform of Catholic teaching and still exists to this day, known as the Moravian Church. Though generally counted among Protestant churches, groups such as the Waldensians and Moravians pre-exist Protestantism proper.

The Protestant Reformation began, symbolically, with the posting of Martin Luther's "Ninety-Five Theses" in Saxony on October 31, 1517, written as a set of grievances to reform the Western Church. Luther's writings, combined with the work of Swiss theologian Huldrych Zwingli and French theologian and politician John Calvin, sought to reform existing problems in doctrine and practice. Due to the reactions of ecclesiastical office holders at the time of the reformers, the Catholic Church separated from them, instigating a rift in Western Christianity. This schism created the Mainline Protestant Churches, including especially the Lutheran and Reformed traditions.

In England, Henry VIII of England declared himself to be supreme head of the Church of England with the Act of Supremacy in 1531, repressing both Lutheran reformers and those loyal to the pope. Thomas Cranmer as Archbishop of Canterbury introduced the English Reformation in a form compromising between the Calvinists and Lutherans. This schism created today's Anglican Communion.

The Radical Reformation, also mid-sixteenth century, moved beyond both Anglican and Protestant reformations, emphasizing the invisible, spiritual reality of the Church, apart from any visible ecclesial manifestation. A significant group of Radical reformers were the Anabaptists, people such as Menno Simons and Jakob Ammann, whose movements resulted in today's communities of Mennonites, Amish, Hutterites, and Brethren churches, and to some extent, the Bruderhof Communities.

Further reform movements within Anglicanism during the 16th through 18th centuries, with influence from the Radical Reformation, produced the Puritans and Separatists, creating today's Baptists, Congregationalists, Quakers, and eventually Unitarian Universalism.

The Methodist churches, which uphold Wesleyan-Arminian theology, grew out of a revival within Anglicanism, especially in England and the American colonies, under the leadership of the brothers John Wesley and Charles Wesley, both priests in the Church of England. This movement also produced the Holiness movement churches.

The Old Catholic Church split from the Catholic Church in the 1870s because of the promulgation of the dogma of Papal Infallibility as promoted by the First Vatican Council of 1869–1870. The term "Old Catholic" was first used in 1853 to describe the members of the See of Utrecht who were not under Papal authority. The Old Catholic movement grew in America but has not maintained ties with Utrecht, although talks are under way between some independent Old Catholic bishops and Utrecht.

The Evangelical movement takes form as the result of spiritual renewal efforts in the anglophone world in the 18th century. According to religion scholar, social activist, and politician Randall Balmer, Evangelicalism resulted "from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans". Historian Mark Noll adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of "rigorous spirituality and innovative organization".

Pentecostalism, at the Bethel Bible College. Subsequent charismatic revivals in Wales in 1904 and the Azusa Street Revival in 1906 are held as the beginnings of the Pentecostal movement. These started just a few hours after Pope Leo XIII led a prayer ''Veni Spiritus Sanctus'' during an ''Urbi et Orbi'' message, consecrating the 20th century to the Holy Spirit and through this prayer to the reunion of Christianity.

Three approaches to Christian unity

For some Protestants, spiritual unity, and often unity on the church's teachings on central issues, suffices. According to Lutheran theologian Edmund Schlink, most important in Christian ecumenism is that people focus primarily on Christ, not on separate church organizations. In Schlink's book ''Ökumenische Dogmatik'' (1983), he says Christians who see the risen Christ at work in the lives of various Christians or in diverse churches realize that the unity of Christ's church has never been lost, but has instead been distorted and obscured by different historical experiences and by spiritual myopia. Both are overcome in renewed faith in Christ. Included in that is responding to his admonition (John 17; Philippians 2) to be one in him and love one another as a witness to the world. The result of mutual recognition would be a discernible worldwide fellowship, organized in a historically new way.

For a significant part of the Christian world, one of the highest goals to be sought is the reconciliation of the various denominations by overcoming the historical divisions within Christianity. Even where there is broad agreement upon this goal, approaches to ecumenism vary. Generally, Protestants see fulfillment of the goal of ecumenism as consisting in general agreements on teachings about central issues of faith, with mutual pastoral accountability between the diverse churches regarding the teachings of salvation.

For Catholics and Orthodox on the other hand, the true unity of Christendom is treated in accordance with their more sacramental understanding of the Body of Christ; this ecclesiastical matter for them is closely linked to key theological issues (e.g. regarding the Eucharist and the historical Episcopate), and requires full dogmatic assent to the pastoral authority of the Church for full communion to be considered viable and valid. Thus, there are different answers even to the '' question of the church'', which finally is the goal of the ecumenist movement itself. However, the desire of unity is expressed by many denominations, generally that all who profess faith in Christ in sincerity, would be more fully cooperative and supportive of one another.

For the Catholic and Orthodox churches, the process of approaching one another can be described as formally split in two successive stages: the "dialogue of love" and the "dialogue of truth". Examples of acts belonging to the former include the mutual revocation in 1965 of the anathemas of 1054, returning the relics of Sabbas the Sanctified (a common saint) to Mar Saba in the same year, and the first visit of a Pope to an Orthodox country in a millennium (Pope John Paul II accepting the invitation of the Patriarch of the Romanian Orthodox Church, Teoctist, in 1999), among others.

Christian ecumenism can be described in terms of the three largest divisions of Christianity: Roman Catholic, Eastern Orthodox, and Protestant. While this underemphasizes the complexity of these divisions, it is a useful model.

Catholicism

The Catholic Church has always considered it a duty of the highest rank to seek full unity with estranged communions of fellow Christians and, at the same time, to reject what it sees as a false union that would mean being unfaithful to or glossing over the teaching of sacred scripture and tradition.

Before the Second Vatican Council, the main stress was laid on this second aspect, as exemplified in canon 1258 of the 1917 Code of Canon Law:
# It is illicit for the faithful to assist at or participate in any way in non-Catholic religious functions.
# For a serious reason requiring, in case of doubt, the Bishop's approval, passive or merely material presence at non-Catholic funerals, weddings and similar occasions because of holding a civil office or as a courtesy can be tolerated, provided there is no danger of perversion or scandal.

The 1983 Code of Canon Law has no corresponding canon. It absolutely forbids Catholic priests to concelebrate the Eucharist with members of communities which are not in full communion (canon 908), but allows, in certain circumstances and under certain conditions, other sharing in the sacraments. The ''Directory for the Application of Principles and Norms on Ecumenism'', 102 states: "Christians may be encouraged to share in spiritual activities and resources, i.e., to share that spiritual heritage they have in common in a manner and to a degree appropriate to their present divided state."

Pope John XXIII, who convoked the council that brought this change of emphasis about, said that the council's aim was to seek renewal of the church itself, which would serve, for those separated from the See of Rome, as a "gentle invitation to seek and find that unity for which Jesus Christ prayed so ardently to his heavenly Father".

Some elements of the Catholic perspective on ecumenism are illustrated in the following quotations from the council's decree on ecumenism, '' Unitatis Redintegratio'' of 21 November 1964, and Pope John Paul II's encyclical, ''Ut Unum Sint'' of 25 May 1995.

While some Eastern Orthodox churches commonly rebaptize converts from the Catholic Church, thereby refusing to recognize the baptism that the converts have previously received, the Catholic Church has always accepted the validity of all the sacraments administered by the Eastern Orthodox and Oriental Orthodox churches.

The Catholic Church likewise has very seldom applied the terms "heterodox" or "heretic" to the Eastern Orthodox churches or its members, although there are clear differences in doctrine, notably about the authority of the Pope, Purgatory, and the filioque clause. More often, the term "separated" or "schismatic" has been applied to the state of the Eastern Orthodox churches.

Orthodoxy

The Oriental Orthodox and Eastern Orthodox churches are two distinct bodies of local churches. The churches within each body share full communion, although there is not official communion between the two bodies. Both consider themselves to be the original church, from which the West was divided in the 5th and 11th centuries, respectively (after the 3rd and 7th Ecumenical councils).

Many theologians of the Eastern and Oriental Orthodoxies engage in theological dialogue with each other and with some of the Western churches, though short of full communion. The Eastern Orthodox have participated in the ecumenical movement, with students active in the World Student Christian Federation since the late 19th century. Most Eastern Orthodox and all Oriental Orthodox churches are members of the World Council of Churches. Kallistos of Diokleia, a bishop of the Eastern Orthodox Church has stated that ecumenism "is important for Orthodoxy: it has helped to force the various Orthodox Churches out of their comparative isolation, making them meet one another and enter into a living contact with non-Orthodox Christians."

Historically, the relationship between the Eastern Orthodox Church and the Anglican Communion has been congenial, with the Patriarch of Constantinople in 1922 recognising Anglican orders as valid. He wrote: "That the orthodox theologians who have scientifically examined the question have almost unanimously come to the same conclusions and have declared themselves as accepting the validity of Anglican Orders." Moreover, some Eastern Orthodox bishops have assisted in the ordination of Anglican bishops; for example, in 1870, the Most Reverend Alexander Lycurgus, the Greek Orthodox Archbishop of Syra and Tinos, was one of the bishops who consecrated Henry MacKenzie as the Suffragan Bishop of Nottingham. From 1910–1911, the era before World War I, Raphael of Brooklyn, an Eastern Orthodox bishop, "sanctioned an interchange of ministrations with the Episcopalians in places where members of one or the other communion are without clergy of their own". Bishop Raphael stated that in places "where there is no resident Orthodox Priest", an Anglican (Episcopalian) priest could administer Marriage, Holy Baptism, and the Blessed Sacrament to an Orthodox layperson. In 1912, however, Bishop Raphael ended the intercommunion after becoming uncomfortable with the fact that the Anglican Communion contained different churchmanships within Her, e.g. High Church, Evangelical, etc. However, after World War I, the Fellowship of Saint Alban and Saint Sergius was organized in 1927, which much like the Anglican and Eastern Churches Association worked on ecumenism between the two Churches; both of these organisations continue their task today.

In accordance with the Soviet anti-religious legislation under the state atheism of the Soviet Union, several Russian Orthodox churches and seminaries were closed. With ecumenical aid from Methodists in the United States two Russian Orthodox seminaries were reopened, and hierarchs of the Orthodox Church thankfully made the following statement: "The services rendered by the American Methodists and other Christian friends will go down in history of the Orthodox Church as one of its brightest pages in that dark and trying time of the church. Our Church will never forget the Samaritan service which your whole Church unselfishly rendered us. May this be the beginning of closer friendship for our churches and nations."

Protestantism

Protestants are involved in a variety of ecumenical groups, working in some cases toward organic denominational unity and in other cases for cooperative purposes alone. Because of the wide spectrum of Protestant denominations and perspectives, full cooperation has been difficult at times. Edmund Schlink's ''Ökumenische Dogmatik'' (1983, 1997) proposes a way through these problems to mutual recognition and renewed church unity.

Lutheranism

The Lutheran World Federation has several ongoing dialogues with respect to ecumenism:
* Lutheran-Anglican
* Lutheran-Mennonite-Roman Catholic
* Lutheran-Orthodox
* Lutheran-Reformed
* Lutheran-Roman Catholic

In 1999, the representatives of Lutheran World Federation and Catholic Church signed the Joint Declaration on the Doctrine of Justification, resolving the conflict over the nature of Justification which was at the root of the Protestant Reformation. On July 18, 2006, delegates to the World Methodist Conference voted unanimously to adopt the Joint Declaration. The World Communion of Reformed Churches (representing the "80 million members of Congregational, Presbyterian, Reformed, United, Uniting, and Waldensian churches"), adopted the ''Declaration'' in 2017.

On Reformation Day in 2016, Pope Francis of the Catholic Church travelled to Sweden (where the Lutheran Church is t