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"THE ECUMENICAL MOVEMENT IS SUFFERING
FROM LACK OF COMMITMENT"
HIS HOLINESS ARAM I
This is the full text of the interview that His Holiness Aram I had with
journalists on 13 July 2007 in Addis Ababa, Ethiopia.
Q. Your Holiness, how would you describe the present state of ecumenical
movement?
A. The ecumenical movement is not a static reality, as a movement it is in
constant search of new vision. The ecumenical vision must be based on the
Gospel message and should take into consideration the concrete realities of
the world. The message of Christ was responsive to the context and issues of
its time. The ecumenical movement must adopt the same approach in order to
be credible and relevant. Often we pay so much attention and, waste so much
time and spent so much energy and money on matters pertaining to the
articulation of the ecumenical movement. But meanwhile we lose the essence,
the spirit, the vision. Does the ecumenical movement anything to say to the
Christian of the 21st Century? Does it make any sense for those who are
sick, poor, marginalized, oppressed, exploited, terrorized, divided,
persecuted etc.? The ecumenical movement should come down from the level of
theories, concepts and methodologies to the level of concrete realities. The
question is not simply to be in tune with the new world but rather to have a
clear message, a concrete challenge to the men and women of today.
Q. In your recent book, "For a Church Beyond its Walls" you state that we
must go "beyond" institutionsWhat do you mean by that?
A. This is the main thesis and trust of my new book. By ‘institution’ I do
not mean only structure but also program, system, language, style, culture
that permeate and dominate our life. We have created them in specific times
and for specific purposes. Because institutions become outdated and
irrelevant, we must re-invent them; we must go beyond them; we must renew
the old ones and create the new ones and make them more relevant, reliable
and credible. This is what I mean by ‘beyond’. In my previous book, "In
Search of Ecumenical Vision" I emphasized the concept of ‘toward’. I believe
that these two notions, namely ‘beyond’ and ‘toward’ complement each other
and point to the same challenge, which I perceive in the following way:
first, we can no more remain the prisoners of our institutions; we must
renew, reform and revitalize them; second, we must challenge the status quo
that oppresses, marginalizes and overpowers and open ourselves to new
horizons; third, we need to develop empowering and participatory
institutions and create broader spaces for effective inter-action.
Q. The general perception in many church circles is that ecumenism is
losing its relevance. Out of your many years of ecumenical experience as
Moderator of the World Council of Churches, how you react to this
perception?
A. The ecumenical movement is neither going up nor down; it is, in a
sense, in lymbo; it requires a new vision. I want to spell out three
concerns: first, The Common Understanding and Vision policy statement of the
World Council of Churches (CUV) provides a broad and relevant vision. But,
unfortunately, CUV has become a theological piece of paper resting on the
shelves of the ecumenical movement. In my view it remains the most credible,
timely and comprehensive point of reference for those who are seeking a new
vision for the ecumenical movement. Second, the ecumenical movement needs a
radical revision of its priorities and methodologies. Although restructuring
and re-evaluation processes have been taking place in the last decade by
many ecumenical institutions, in my assessment they have not kept pace with
the rhythm of changing times and realities. Third, the most acute crises
that the ecumenical movement is facing is the lack of serious commitment on
the part of churches towards the ecumenical cause. It looks that the
ecumenical cause is no more a priority for many churches. Some have their
own agenda and others look for visibility. How can we challenge the churches
to re-own the ecumenical movement? How can we help the ecumenical movement
regain its credibility and relevance? These questions must be addressed by
ecumenical councils and organizations.
Q. Many people believe that the ecumenical movement has changed its focus
from church unity to inter-religious dialogue. Do you agree with this view?
A. Church unity is the raison d’être of the ecumenical movement. It must
continue to remain at the heart of the ecumenical reflection and action. I
agree that there is a setback in ecumenical efforts aimed at the unity of
the church mainly for the following reasons: first, after so many years of
hard work, the ecumenical movement has not been able to make concrete steps
on the way to unity. I see stagnation in ecumenical debate on unity. Second,
it seems to me that the churches themselves are not very much interested in
unity; they are more interested in strengthening their confessional unity.
Third, inter-religious dialogue has become a clear priority for the churches
and the ecumenical movement. It needs to be organized and integrated to the
ecumenical agenda in a way that does not harm other priorities. The Faith
and Order must revisit the unity debate by establishing a strong linkage
between unity and ethical, missiological and pastoral issues that touch the
existential life of our churches.
Q. The reconciliation that you have initiated between the Coptic and
Ethiopian Orthodox Churches was a great ecumenical achievement, in the
words a Coptic Metropolitan "you made history". From your point of view,
what is the importance of this reconciliation?
A. Coptic and Ethiopian Orthodox Churches belong to the family of the
Oriental Orthodox Churches and, therefore, they are in unity of faith. Due
to non-theological factors certain difficulties have emerged some forty
years ago between these Churches. This reconciliation was not an event,
strictly speaking, but a process which I started in 1991 when as Moderator
of the WCC I visited His Holiness Shenouda III and His Holiness Abba Paulos.
I do not want to discuss here the details of this process. But I want to
emphasize the special importance of this reconciliation for the Christian
presence in Africa, for the Oriental Orthodox Family and for the ecumenical
movement at large. I consider reconciliation an important model for the
ecumenical movement that deserves a special attention. Let me elaborate my
point. First, bilateral relations, collaboration and dialogue constitute the
basis of the ecumenical movement. How can the churches meaningfully
collaborate within a multilateral framework, if they cannot do that
bilaterally. Second, multilateral ecumenism on the other hand, helps create
an atmosphere of rapprochement and mutual understanding. Therefore,
bilateral and multilateral dimensions of the ecumenical movement must be
taken as an interrelated whole. Third, ecumenical collaboration may pave
the way towards unity of faith. The interconnection of faith and work, which
is clearly articulated in the New Testament theology, needs to be given due
consideration in the ecumenical movement. Fourth, and finally, the
ecumenical movement and the churches must give priority attention to
reconciliation in its missiological, ecclesiological and pastoral aspects.
We should bear in mind that the church is an "ambassador" sent to the world
by Christ for reconciliation.
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