IS INTER FAITH THE NEW ECUMENISM?
First published in Centro the newsletter of the Anglican Centre in Rome. Reproduced with permission.
“Can you unpack the title?” was a response to my enquiry, from a nationally engaged Christian inter faith worker. The question is confusing!
One interpretation is that ecumenism was the challenge for Christians during much of the 20th century and now inter faith relations is the challenge. That is true. Migration and Christian engagement with society require substantial pro-active inter faith involvement by churches, individually and together. This is happening up and down the country. If only the good being done was more widely known!
Another view is that Christian ecumenism is giving way to the wider ecumenism of inter faith relations. People say we have moved on. Oikoumene, understood as the whole inhabited earth, extends beyond the Christian church to the wider dialogues. The methodology of ecumenism – building relationships, trust, dialogue, shared experience, even shared witness, can be applied in the new context. Difficult questions, if they arise, are with regard to the other faith.
A further interpretation sees inter faith relations as the new territory in which Christian ecumenism occurs. This has two aspects. One is the ecumenical flavour of most inter faith initiatives, where shared Christian witness and action is possible regarding some religious beliefs/practices and many common good agendas. The other is to recognize and address the real divergences in the Christian camp over aspects of interfaith relations. These include: the refusal of some Christians to engage; a disconnect between the experience here and that of persecuted Christians elsewhere; dismay at doctrinal woolliness or syncretism; discord between evangelism and dialogue perspectives; alarming expositions of political, religious and territorial agendas. Receptive ecumenism applied here would help the various standpoints understand one another.
So?
A story: Theology students from two other churches attended a Catholic event on the Bishops’ Conference of England and Wales document “Meeting God in Friend and Stranger”. The issue of potential exclusion from Holy Communion arose -we always come back to this! – which clouded their day. Christian ease in addressing inter faith relations does not undo Christian unease at having different understandings of unity and the pain of division.
In reality we must resist blurring the distinction between the commitment to and movement towards full Christian unity according to the mind of Christ, and interreligious dialogue defined as ‘all positive and constructive interreligious relations … directed at mutual understanding and enrichment in obedience to truth and respect for freedom’ (Dialogue and Proclamation N9). They are different in nature and purpose as we know.
Our theology students need a profound (if not lengthy) formation to ecumenism, as distinct from and in addition to inter religious dialogue, so that we can still travel joyfully on the journey to full unity while living with the weaknesses and failures we experience on the path. As churches our commitment to a lived Christian unity precedes and informs inter faith engagement. In fact the ecumenical movement in England is a robust plant with roots (and fruits) in every city, town and village. This includes dialogue with migrant Christian churches and some new churches. A look at the websites of Churches Together in England and Churches Together in Britain and Ireland will illustrate this amply. will illustrate this amply. will illustrate this amply. and will illustrate this amply.
The post of inter faith officer at Churches Together in England was created to increase capacity and I stress it is an ecumenical post. I have seen interchurch collaboration grow in various ways and many new opportunities are opening up before us. The Assisi event highlights from a worldwide perspective the importance of Christian initiative in reaching out to all believers for the sake of a healthy society.
Celia Blackden is Inter Faith Officer at Churches Together in England and lives in the Focolare community in Leeds. She is the author of “Friendship and Exchange with People of Other Faiths: a context for witness and dialogue” (EV91) published by Grove Books. . | 