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Jan 1, 2009 · In those initiatives limiting the quest for unity to those who already professed faith in Christ—what the Church today calls “ecumenism” as distinct from “inter-religious dialogue”—the pope discerned a false ecclesiology (theological understanding of the Church).
- Fr. Brian Harrison O.S
Is Ecumenism a Heresy? 01/01/2009. Why I Didn’t Convert to...
- Fr. Brian Harrison O.S
This heresy of Ecumenism infected the Orthodox Church. The first official action of apostasy occurred in 1965, when Patriarch Athenagoras of Constantinople lifted the Anathema placed on the Roman Catholic Church in1054.
Ecumenism (/ ɪ ˈ k juː m ə ˌ n ɪ z əm / ih-KYOO-mə-niz-əm; alternatively spelled oecumenism) – also called interdenominationalism, or ecumenicalism – 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 ...
- Overview
- Ecumenical vision
- History of ecumenism
ecumenism, movement or tendency toward worldwide Christian unity or cooperation. The term, of recent origin, emphasizes what is viewed as the universality of the Christian faith and unity among churches. The ecumenical movement seeks to recover the apostolic sense of the early church for unity in diversity, and it confronts the frustrations, difficulties, and ironies of the modern pluralistic world. It is a lively reassessment of the historical sources and destiny of what followers perceive to be the one, holy, catholic, and apostolic church of Jesus Christ.
The word ecumenism is derived from the Greek words oikoumenē (“the inhabited world”) and oikos (“house”) and can be traced from the commands, promises, and prayers of Jesus. After the International Missionary Conference held at Edinburgh in 1910, Protestants began to use the term ecumenism to describe the gathering of missionary, evangelistic, service, and unitive forces. During and after the Second Vatican Council (1962–65), Roman Catholics used ecumenism to refer to the renewal of the whole life of the church, undertaken to make it more responsive to “separated churches” and to the needs of the world.
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Ecumenism can be understood as a vision, a movement, a theology, and a mode of action. It represents the universality of Christianity, affecting the way Christians think about their faith, the church, and the world. Ecumenism can draw Christians together, uniting their life and mission and bringing the Body of Christ and the human community closer to the fulfillment of God’s purposes. Those involved in ecumenism participate in ideas, activities, and institutions that express a spiritual reality of shared love in the church and the human community.
Ultimately, the purpose of Christian ecumenism is to glorify the triune God and to help the one missionary church to witness effectively and faithfully among all peoples and nations. In the second half of the 20th century, Christians began confessing new dimensions of this vocation, especially in relation to what divides the churches. Progress was made on historical theological issues that have divided Christians through the centuries—baptism, the Eucharist, and ministry. But equally divisive among Christians are the divisions of the human family: racism, poverty, sexism, war, injustice, and differing ideologies. These issues are part of the agenda of ecumenism and bring a particular context, dynamic spirit, and urgency to the pursuit of Christian unity as well as of justice and peace. The church’s unity becomes essential for the renewal and unity of the human family. Through its unity the church becomes a sign, the first fruits of the promised unity and peace among God’s peoples and the nations.
The vision of one church serving God in the world came to reflect a central teaching of the early Christian faith. While unity is given in Christ, two diametric forces appear in the history of the church: one is the tendency toward sectarianism and division, and the other is the conviction toward catholicity and unity. Ecumenism represents the struggle between them. Some of the historical schisms within Christianity were theological conflicts foreshadowed in the apostolic church; others were internal quarrels related to liturgical differences, power politics between different patriarchates or church centres, problems of discipline and piety, or social and cultural conflicts. Nevertheless, the entire span of the Christian church’s first two millennia may be viewed as a drive to realize the unity of the earliest church.
In the earlier centuries of Christianity, the word ecumenical was used to denote church councils (e.g., Nicaea and Chalcedon) whose decisions represented the universal church, in contrast to other councils that enjoyed only regional or limited reception. The honorary title of ecumenical patriarch was given to the Greek Orthodox patriarch of Constantinople in the 6th century because his see was located in the capital of the oikoumenē and his leadership was accepted as primus inter pares (Latin: “first among equals”) in the faith and mission of the whole church. The Apostles’, Nicene, and Athanasian creeds are called ecumenical because they witness to the faith of all Christians.
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The possibility of an ecumenical approach, in the modern sense, to Christianity increased, somewhat ironically, in the 17th and 18th centuries, when English dissenting sects and Pietist groups in Europe began to promote evangelistic, revivalistic, and missionary endeavours. This, along with the simultaneous effect of Enlightenment thought, broke down many of the traditional foundations that supported separate church structures. Other breakdowns in the traditional understandings of church unity led to new possibilities for experimentation in the 19th century. The separation of church and state in the United States signaled the need for civility and respect for religious rights in a land of many religions. The sending of Protestant missionaries at the beginning of the 19th century revealed the possibilities of cooperation across denominational lines at home and brought to light the scandal of competition and conflict among Christian denominations abroad. Since the 19th century the term ecumenism has denoted the movement of the renewal, unity, and mission of Christians and churches of different traditions “so that the world may believe.”
Early 20th-century ecumenism derived impetus from the convergence of three movements: international Protestant missionary conferences, beginning with the Edinburgh Conference (1910) and taking shape as an institution in the International Missionary Council (1921); the Faith and Order Conferences on church doctrine and polity, commencing in the conference at Lausanne (1927); and the Life and Work Conferences on social and practical problems, beginning with the Stockholm Conference (1925). In 1937 at the Oxford Conference of Life and Work, proposals were drawn up to unite churches with Faith and Order. To this end, the World Council of Churches, a consultative and conciliar agent of ecumenism, working with national, denominational, regional, and confessional bodies, was inaugurated in Amsterdam in 1948. The International Missionary Council joined the World Council of Churches in 1961.
- The Editors of Encyclopaedia Britannica
These views, as well as other similar ones, tellingly characterize ecumenism as an ecclesiological heresy that completely abrogates the ecclesiological foundations of the One (and Only) Church, that is, the Orthodox Church.
A few even argue that ecumenism itself is heresy. They think ecumenism must necessarily entail a watering down of the Catholic Church’s traditional teaching that she alone is the Church...
6 days ago · Ecumenism is characterized by the work of officially organized ecumenical bodies, the confessing and witnessing of Christians in local places, and the spirituality and actions of those who live together in love and prophetic proclamation.
