C I O F S LIST

Marianne Powell: That they may all be one...

Ut unum sint

Ecumenism has been on the agenda of the present Presidency several times without our ever tackling the question in any concrete way. The reception of the document on Associated Membership, however, has highlighted the anxiety that exists in some parts of the SFO regarding ecumenism, and I would like to share some thoughts with you on this issue.

Firstly, the document on Associated Membership was worked out by the Presidency in response to a request, and the reception on the part of the National Councils has varied from gratitude to anger. With regard to its content, the document makes it quite clear that the Presidency does not visualize anything in the nature of an ecumenical SFO; it does not intend to pull the SFO away from its Catholic roots and identity, but it opens the door to individuals, who would like to live their Franciscan life in association with a Catholic SFO fraternity without giving up their own faith, whatever Christian denomination they may belong to.

One of the important side effects of such a membership could be a growth in ecumenical understanding, both on the part of the fraternity and of the associated members.

Ecumenism - or in the words of the Second Vatican Council -"The restoration of unity among all Christians"- - was one of the principal concerns of the Council, as is stated in the Council document Decree on Ecumenism, 1. Since the Council, ecumenical efforts have been made at different levels. At the official level bilateral discussions have taken place, and continue to take place, between our Church and some of the major Christian denominations (especially the Orthodox, Anglican and Lutheran churches), and a number of obstacles have been removed. It has become clear that a number of points of disagreement were the result of formulations of doctrine rather than of content, and of ensconced positions, particularly in the case of Catholic-Lutheran differences.

Differences remain, to be sure, but the reciprocal excommunications have been withdrawn, and genuine attempts at understanding are being made. Unity among Christians is being taken seriously as a goal.

Ut unum sint

The most recent offical Catholic statement on the subject of ecumenism, the encyclica Ut unum sint (1995) is an extraordinary document in more ways than one. I will briefly summarize its contents:

Conversion

Introducing his theme, pope John Paul II makes the Vatican II position his own, stating that -"the mission of the Bishop of Rome is particularly directed to recalling the need for full communion among Christ's disciples"-. In this context also he emphasizes the need for the conversion of all Christians with a view to the ecumenical task, but in particular the conversion of -"Peter"- and his successors.

A hierarchy of truths

Then follows a recapitulation of the principles and guidelines prescribed by the Council on ecumenical work. Pope John Paul mentions the -"hierarchy of truths"- in Catholic teaching (37) emphasized by Vatican II: -"the truths of Catholic teaching vary in their relationship to the foundation of the Catholic faith"- (37). He mentions the important difference between a doctrine and its formulation: -"The expression of truth can take different forms"-, and he adds that a renewal of forms of expression with regard to doctrine -"has notable ecumenical significance"- (19). (We must not forget that many of our formulations of faith go back to the 16th century and were based on 13th century scholastic philosophy and thinking.)

A dialogue of conversion

Dialogue, the instrument of resolving disagreements, must not, says pope John Paul, be an intellectual activity alone, but must involve an existential dimension also, and an examination of conscience (28, 29, 33). Ecumenical dialogue must be -"a dialogue of conversion"-. (35)

Consensus

Much progress has already been made through bilateral dialogue, but, as John Paul points out, the results achieved must also be received by the people of God. It is not enough that our theologians and bishops in a commission with colleagues from other denominations arrive at a consensus. We are dealing with issues which are frequently a matter of faith, and -"these require universal consent"-, says John Paul, -"because we have all received the anointing of the Holy Spirit"- (80). -"It is the same Spirit who assists the Magisterium and awakens the sensus fidei "- (80).

The Bishop of Rome - the Petrine office

The Pope is fully and sadly aware that the ministry of the Bishop of Rome constitues a difficulty for most other Christians -"whose memory is marked by certain painful recollections"- (88), and he joins Pope Paul VI in asking forgiveness for misuses of the papacy in the past.

And now follows the most extraordinary passage of the document. The tone suddenly becomes personal as pope John Paul acknowledges that -"what should have been a service sometimes manifested itself in a very different light"- (95). John Paul proceeds to suggest that leaders and theologians of Christian churches should engage with him in a dialogue on the very subject of his own office, -"a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea "-that they may all be one... so that the world may believe that you have sent me "-(Jn 17:21) (96).

A historical document

This suggestion makes Ut unum sint a document of great historical value in the Catholic Church. Never before has a pope invited other Christian denominations to reflect with him on the reform of a point of Catholic teaching. It is as extraordinary as it is courageous. And it is forward looking. The crisis within the Catholic Church itself, and the crisis of Christianity in the world require new ways of thinking and new, more radical modes of conversion.

SFO and ecumenism

To return now to our two-page reflection on Associate Membership : the fear that this little document has created in some quarters shows us something about where we as Secular Franciscans stand with regard to ecumenism in practice.

Associated membership creates the possibility of carrying on an ecumenical dialogue at the grass root level. Dialogue, however, is not easy. Apart from the humility involved in accepting other denominations as equal partners, and the patience required by careful listening, dialogue also requires the dialoguing partners to have a deep and reliable knowledge of their own faith. They must be able to distinguish between the fundamental and the less important aspects of their faith, between doctrine and formulation, between local practice and universal law, and they must be aware of the Vatican II concept of the hierarchy of truths. It is a challenge, and a difficult one. Ecumenical dialogue does not aim at eliminating the differences between the Christian churches, but at discerning what are the fundamental differences and learning to accept each others' special characteristics.

When we engage in ecumenical dialogue at the grass root level, we sometimes discover that the theological differences which divide our churches are not always as clear to us as other less definable differences are. Focusing for a moment on the Catholic-Lutheran dialogue, the main theological differences remaining between Lutheranism and Catholicism relate to the question of Apostolic succession, the understanding of the Eucharist and the Petrine office.

But the differences encountered between Catholic and Lutheran -"laity"- in dialogue are often related to other issues, as, for example, a difference in the view of man and his role in the process of salvation. The old disagreement about salvation by faith alone or salvation by good works, as it appeared in its distorted post-Reformation version, is still with us in the form of a difference in our basic orientation as Christians. As one Lutheran said to me once: -"Your basic point of departure is much more optimistic than ours. You believe that you are accepted by God as you are, and that you can even lend him a hand in his work. We start from the pessimistic level that we are basically sinners."-

There is a lot that committed and enlightened Christians from different denominations can learn from each other, and learning leads to understanding and respect, the most important step towards the realization of the desire of Jesus Christ: -"that (we) may all be one"- (John 17:21).

The reflection on Associated Membership was a response to a request for clarification of the last article of the Constitutions. If this modest document could lead to discussion and a renewal of the commitment to ecumenism, which we as Secular Franciscans share with the universal Church, it would have fulfilled a role far beyond the expectations of its authors.