Recently in Ecumenism Category

Douthat on Hume and Woods

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Ross Douthat's excellent take on the over-reaction to Brit Hume's altar call:

The knee-jerk outrage that greeted Hume's remarks buried intelligent responses from Buddhists, who made arguments along these lines -- explaining their faith, contrasting it with Christianity, and describing how a lost soul like Woods might use Buddhist concepts to climb from darkness into light.

When liberal democracy was forged, in the wake of Western Europe's religious wars, this sort of peaceful theological debate is exactly what it promised to deliver. And the differences between religions are worth debating. Theology has consequences: It shapes lives, families, nations, cultures, wars; it can change people, save them from themselves, and sometimes warp or even destroy them.

If we tiptoe politely around this reality, then we betray every teacher, guru and philosopher -- including Jesus of Nazareth and the Buddha both -- who ever sought to resolve the most human of all problems: How then should we live?

It's reasonable to doubt that a cable news analyst has the right answer to this question. But the debate that Brit Hume kicked off a week ago is still worth having. Indeed, it's the most important one there is.

There is a tension here between religious tolerance and religious dialogue. Believers of all faiths who aspire to any kind of orthodoxy are often scolded that they need to be more tolerant of other religions. Simultaneously, believers and non-believers alike see the need for and value of religious dialogue. Yet when Hume suggests in about the gentlest way possible that Jesus Christ, whom Hume presumably holds to be Lord and Savior of all men, might offer one particular man some answers, heads start exploding.

You can argue that Hume is wrong on the question of Buddhism's teachings, but to scold him for bringing it up is to mock the concept of dialogue. To see how rational this is, I'll only point out that people who riot and kill when the pope quotes Byzantine emperors also mock the concept of dialogue.

The other argument that could be made is that an individual's personal faith, as opposed to religion in general, is something so intensely private that we shouldn't discuss it in public. This is clearly absurd, as is evidenced by the fact that Mark Sanford's intensely private beliefs sure seemed to be legitimate public fodder last year. It's also a bit of a laugher since the media have no problem discussing Woods' sexual life, trotting out his mistresses, publishing his text messages, speculating about his marriage, psychoanalyzing him from every conceivable angle and offering dimestore advice over how to handle the P.R. disaster, maintain his focus on his career and save his marriage. All this, and yet a bit of spiritual advice is outside the bounds of acceptable discourse.

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On Pilgrimage

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Cardinal Sean O'Malley of Boston recently completed a pilgrimage with his Orthodox counterpart, Metropolitan Methodios of the Greek Orthodox Church in Boston. They visited Rome, Constantinople and St. Petersburg. He wrote up the experience here and here, complete with gorgeous pictures.

In fact, the Cardinal has inspired me. In the spirit of promoting interfaith dialogue, I'm going to solicit donations to send my family on a worldwide pilgrimage along with an Orthodox family yet to be determined (first come, first serve).

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Russia

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Not that it's any of my business, but since Rick Garnett asked what we should think about the reunion of the Russian Orthodox Church with the Russian Orthodox Church Outside Russia, I thought I'd direct him to Daniel Larison, a convert to orthodoxy who was baptised in the ROCOR, who has unappreciative comments about the Nadia Kizenko article that sparked his question. Larison's blogging on the subject are here, here, here and here.

Since that's a lot to read, I'll summarize some of his key points: authentic communion is an unqualified good; the USSR is no more, so the issue of collaboration with the Soviets is moot; it's silly to think that Putin has gained any kind of control over ROCOR members (of whom there are really only about 150,000 worldwide); and finally, of course the process wasn't democratic (I add that as Catholics, we should see that as a good thing).

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Interview with Russian Orthodox Bishop

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Zenit has an interesting two-part interview (1, 2) with Orthodox Bishop Hilarion Alfeyev of Vienna and Austria.

Among other things, the bishop discusses with frankness the possibilities and potential obstacles for dialogue between Catholics and the Orthodox.

Some snips:

On Regensburg:

The aggressive reaction of a number of Muslim politicians, as well as of many ordinary followers of Islam, has been regarded by some observers as overly exaggerated...

I should add, perhaps, that several theologians of the Russian Orthodox Church, even those normally critical of the Roman Catholic Church, expressed their support for Pope Benedict XVI when the controversy over his Regensburg lecture broke out. They felt that what he said was important, although, indeed, it was not quite in tune with modern unwritten rules of political correctness.

On ecumenical implicaitons of the Pope dropping the title "Patriarch of the West"

The main obstacle to ecclesial unity between East and West, according to many Orthodox theologians, is the teaching on the universal jurisdiction of the Bishop of Rome. Within this context -- unacceptable and even scandalous, from the Orthodox point of view -- are precisely those titles that remain in the list, such as Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church...

With respect to the Pope of Rome, "Supreme Pontiff of the Universal Church" is a designation that points to the Pope's universal jurisdiction -- a level of authority which is not recognized by the Orthodox Churches. It is precisely this title that should have been dropped first, had the move been motivated by the quest for "ecumenical progress" and desire for the amelioration of Catholic-Orthodox relations.

On combatting secularism

Today both the Roman Catholic and the Orthodox Churches have the capability to conduct dialogue with secularized society at a high intellectual level. In the social doctrines of both Churches, the problems concerning dialogue with secular humanism on the matter of values have been profoundly examined from all angles.

The Roman Catholic Church has dealt with these questions in many documents of the magisterium, the most recent of which being the Compendium of the Social Doctrine of the Church, compiled by the Pontifical Commission "Justitia et Pax" and published in 2004.

In the Orthodox tradition the most significant document of this kind is the "Bases of the Social Concept of the Russian Orthodox Church," published in 2000.

Both documents promote the priority of religious values over the interests of secular life. In opposing atheist humanism, they foster instead a humanism guided by spiritual values.

By this is meant a humanism "that is up to the standards of God's plan of love in history," an "integral humanism capable of creating a new social, economic and political order, founded on the dignity and freedom of every human person, to be brought about in peace, justice and solidarity."

Comparison between the two documents reveals striking similarities in the social doctrines of the Roman Catholic and the Orthodox Churches. If our understanding of social issues is so similar, why can we not join forces in order to defend it?

I believe the time has come for all Christians who choose to follow the traditional line, notably the Catholics and the Orthodox, to form a common front in order to combat secularism and relativism, to conduct responsible dialogue with Islam and the other major world religions, and to defend Christian values against all challenges of modernity. In 20, 30 or 40 years it may simply be too late.

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Cardinal Husar has big dreams

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The head of the Ukranian Greek-Catholics believes the Orthodox and Catholic Christians of the Ukraine can unite.

He noted that ‘the unity of Churches is possible. This is not a fantasy, not an unattainable dream. It is a condition we can achieve, but how is a big question’.

While noting that Christians in Ukraine are divided dogmatically and canonically, he emphasized the need to realize that ‘we all are human beings whatever confession we may belong to, whatever canonical injunctions we may confess’.

I love his optimism, but he's got a tough row to hoe.

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A Protestant in Taize

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Otto Selles, a professor at Calvin College, took a group of 19 students to visit the Taize community in France. Christianity today published his reflections, which include some quotes from his students.

"When the singing started," said Ryan Poling, a 20-year-old junior from Chicago, "I sat there and let the soothing melodies wash over me. I added my own voice, too, and before I knew it, I was among only four other singers, three-and-a half hours later. It felt too soon to leave."

The article is interesting in that it's from a perspective that isn't wholly in love with Catholicism, although there is no open hostility.

UPDATE: I should note that Taize is an interfaith community. Although the worship services are Catholic Masses, the community members are of many different Christian denominations. Thanks, Brandon!

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Benny to Bart

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Here is the text of the Pope's message to Bartholomew I, Patriarch of Constantinople to celebrate the feast of St. Andrew. The Pope had hoped to visit Constantinople on this date, but that didn't quite pan out.

To His Holiness Bartholomew I Archbishop of Constantinople Ecumenical Patriarch

"The grace of the Lord Jesus be with you!

My love to all of you in Christ Jesus " (1 Cor 16:23-24).

It is with great joy that I write to Your Holiness on the occasion of the Feast of Saint Andrew, apostle and brother of Saint Peter
The delegation which I send to you, led by the President of the Pontifical Council for Promoting Christian Unity, His Eminence Cardinal Walter Kasper, brings you the warmest fraternal greetings of the Church of Rome. While I myself would have wished to be present to assure you personally of my affection for you in the Lord and to pray with you, I nevertheless convey my fervent hope for an even deeper communion which will overcome those obstacles remaining between us and enable us to celebrate together the Holy Eucharist, the one sacrifice of Christ for the life of the world.

This year we commemorate the Fortieth Anniversary of 7 December 1965, that day on which Pope Paul VI and Patriarch Athenagoras, dissatisfied with what had occurred in 1054, decided together at Rome and Constantinople "to cancel from the Church’s memory the sentence of ex-communication which had been pronounced". That momentous event became the basis of a renewed relationship marked by reciprocal respect and reconciliation. We remember with joy the inspiring words pronounced that day in the Cathedral of the Phanar by the beloved Patriarch Athenagoras : "God is Love (1 Jn 4:9): love is the God-given mark of the disciples of Christ, the power which gathers in unity the Church, and the source of its peace, harmony and order, as a perpetual and brilliant manifestation of the indwelling Holy Spirit" (Response to The Common Declaration, 7 December 1965).

Indeed, this cancellation marked the beginning of a new season of ecclesial life, a season of dialogue, which has seen significant progress yet remains challenged to continue the rigorous pursuit of its much cherished goals. In this regard, it is a source of great satisfaction to me that after a pause of some years our theological dialogue begins once again. I pray that it will indeed be fruitful and am confident that no effort will be spared to make it so. He who puts his hand to the plough must not turn back (cf. Lk 9:62). Rather, he must persevere and bring his work to completion, sowing the seed and awaiting the abundant harvest that God in his goodness will provide. Attentive then to what the Spirit says to the needs of the Churches today and in the future, I assure Your Holiness and the Holy Synod, and through you all the Orthodox Churches, that the Catholic Church remains irrevocably committed to promoting all suitable and helpful initiatives to strengthen charity, solidarity and theological dialogue between us.

In the joy of the Feast of Saint Andrew, Holy Guardian of the Church of Constantinople, I renew to Your Holiness my fraternal love and send you my warm greetings in the embrace of peace.

From the Vatican, 26 November 2005
BENEDICTUS PP. XVI

Text courtesy of the Congregation for the Evangelization of Peoples.

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Ephesians 5

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Christianity Today on one of the most controversial texts in the Bible..

A good article as far as it goes, though I dared Mama-Lu to write the editors to say: "It's about sex!"

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