(From the Greek oikouméne, meaning the inhabited world.)
interchurch movement. The word ecumenical has been used to refer to councils of Christian bishops from the known world (in ancient times) or from all over the planet. Among Protestants, the ecumenical movement began at the end of the last century and the term has been used by international organizations of different denominations, interdenominational and parachurch agencies. The National Council of Churches of Christ in the United States and the World Council of Churches, based in Geneva, Switzerland, are perhaps the best known.
Ecumenism, as a trend within Christianity, has as its objective to unify the churches or at least bring them closer. Some have as their goal the structural union of all the churches, while others simply intend to work together on some projects.
Source: Dictionary of Religions Denominations and Sects
Movement of Christianity to live one faith, with one body and spirit, as Eph 4:4-5 affirms. And this will be so! Because Jesus himself prophesied so: “There will be one flock and one shepherd”: (Jua 10:16). In Joh 21:15-17, Jesus appointed Peter, and only Peter!, as shepherd of his sheep and lambs, in front of the other Apostles. Unity will come when we all get together with the Mother, as on Holy Saturday, when the scattered apostles gathered to offer their condolences to the Virgin. And there is no other possible union other than accepting “Peter”, his successor the Pope, as the only Pastor of Jua 21: 15-17, and as the only one with the rights and powers of Mat 16:19 .
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the ecclesial tendency or attitude of believers who try to open themselves to other confessions, Christian or not, with welcome and understanding, with fraternal solidarity and the utmost respect.
Strictly speaking, it is not just a passive attitude of understanding. It is a movement of confluence of doctrines, cults, promotion of values and opening of interreligious relations.
Throughout the 20th century, the Catholic Church has changed many of its earlier, more dialectical, apologetic, and aggressive slogans. Especially since John XXIII, he has assumed tolerant postures without being indifferent, understanding without being irenist, dialoguing without being hesitant. And it invites us to seek ways of dialogue and understanding of other religious ideas, even in those fields that affect its traditional doctrine: authority of the Pope, justification, sacramental rites.
Today she explores with interest what features of the message she has received belong to the revelation and must offer to all men and what are the aspects that depend more on tradition and languages to open channels of respect and encouragement in relation to the other groups, especially Christians.
For this reason, ecumenical dialogue continually returns to the doctrine of the ancient Councils, which is usually accepted without reluctance by Eastern Orthodox groups, Evangelicals and Protestants of the Modern Age, and by Anglicans.
Catholic Christians, especially since the Second Vatican Council, with its two documents on interreligious dialogue (Decree “Unitatis redintegratio” on Ecumenism and Declaration “Nostrae aetate” on relations with non-Christian confessions), have revived the desire to reach the union of the followers of Jesus and increase the possibilities of religious coexistence.
But he has become more aware of the attitude of Jesus, more effective in winning followers than the aggressiveness of other times. The various religious groups have reacted very differently, from the availability of various open Orthodox groups in the Middle East to the aggressiveness of the closed ones in Greece and Russia, from the closure of the Mohammedan fundamentalists with their proverbial fanaticism to the benevolent tolerance of the Buddhism or Lamaism; from the closure of the Orthodox Jew to the indifference of Anglican and Evangelical (Protestant) groups. Each group has had its peculiar reaction.
However, it must be recognized that, in general, religious condescension and understanding of other confessions have gained ground and practically aggressive proselytism, liturgical rivalry or doctrinal controversies have been replaced by new airs of rapprochement and tolerance.
That is why in our days it is necessary to assume another mood in the preparation of those being catechized to relate to other believers on earth. In times of easy international communication and massive displacement of mobile populations, ecumenism is not only a religious issue, but a social and coexistence mood
Today the Christian cannot be educated in defensive and controversial attitudes, but with evangelical dispositions. But this does not mean that the treatment of certain situations is easy. The conflictive elements that most perplex ecumenists are how to achieve harmony between closed proselytism and open evangelization, between virtuous respect and selfish indifference, between conscience and truth. And yet there must be a path, perhaps mysterious and even miraculous, for Jesus’ aspiration to be fulfilled: “Father, that as You and I are one, so they may live in unity, so that the world believes that You you have sent me” (Jn. 17.21)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Ecumenism and the ecumenical movement
The “oikoumene” is the set of all those who inhabit the same “spiritual house” (1 Pe 2,5) or the same land. It therefore indicates unity and universal communion. “Ecumenism” is an attitude or even a “movement” that strives to achieve this reality of communion among all Christians. The ecumenical movement is equivalent to the search for unity, requested by Jesus (Jn 17,21ss), among all Christian communities. “Participate in this movement of unity, called ecumenical, those who invoke the Triune God and confess Jesus Lord and Savior” (UR 1).
This personal and collective attitude of the ecumenical movement is, in reality, a prompting of the Holy Spirit in all ecclesial communities without exception. In this sense, there is only one ecumenism, that is, that of fidelity to the Spirit “He who has an ear, let him hear what the Spirit says to the Churches” (Rev 3:6). The Holy Spirit has granted the various ecclesial communities peculiar gifts that must be exchanged. The ruptures of the past have originated from not accepting these gifts granted to the other brothers or from not being faithful to them. The ecumenical recovery is, therefore, a movement of new fidelity to the Holy Spirit.
The unity of communion, within the diversity of gifts of the same Spirit, springs from the very essence of Christianity. Since we are “one body” and have received “one Spirit”, we have “one Lord, one faith, one baptism, one God and Father of all” (Eph 4:4-5). Thus, we are all “one in Christ Jesus” (Gal 3:28). The division goes against the reality of Christ present in his Church (cf. 1Cor 1,13). One is Church to the extent that one is communion, a reflection of the Trinitarian communion of God Love. This communion, in the heart and in the community, is the objective of the prayer of Jesus at the Last Supper “Like you, Father, in me and I in you, that they may also be one in us, so that the world may believe that you have sent me” (Jn 17:21).
Basic attitudes of the ecumenical journey
Ecumenism is an itinerary, which, being Christian, is traveled with humility and charity. This itinerary has some stages: humble listening to the Word, faithful celebration of the Eucharist, as a “sacrament of unity” (SC 47), love and sense of “Church” loved by Christ (Eph 5,25).
The basic attitudes to follow this itinerary are fidelity to one’s own faith, in the discernment of the gifts of the Holy Spirit, granted to one’s own ecclesial community, without reticence or irenism (cf. UR 11); love for the full truth of the mystery of Christ, with openness to the new lights and gifts of the Holy Spirit, admitting a certain order or hierarchy of truths (cf. UR 11); dialogue attitude; improve explanations and language so as not to hurt the faith of others; eliminate prejudices and misunderstandings; adopt an attitude of forgiveness and understanding, make yourself available to give in everything that is not evangelical (honours, possessions, titles, cultural and historical elements…); attitude of full trust in the action of the risen Christ and the Holy Spirit, above misunderstandings, criticism, failures and sins, with the conviction that everything that is not born of God Love is obsolete.
Way of communion for the mission
The ecumenical path is a path of conversion to Christ and to the action of his Spirit, to his doctrine, to his prayer, to his will. “Unity must be the result of a true conversion of all, mutual forgiveness, theological dialogue and fraternal relationships, prayer and perennial docility to the action of the Holy Spirit, who is also the Spirit of reconciliation” (PR 9). “Authentic ecumenism does not occur without interior conversion” (UR 7) and without the “renewal of the Church” (UR 6) since there is a tendency towards “a purer life according to the gospel” (UR 7); “This conversion of heart and holiness of life, together with the prayers… must be considered as the soul of the entire ecumenical movement” (UR 8).
Since ecclesial “communion” is an effective sign of evangelization and a “path and instrument of evangelization” (EN 77), the lack of unity among Christians is “one of the great evils of evangelization.” For this reason, “the fate of evangelization is certainly linked to the testimony of unity given by the Church” (ibid.).
References Charisms, dialogue, ecumenical dialogue, interreligious dialogue, pastoral dialogue, Church communion, Church unity.
Reading documents LG 15; UR (entire document); EN77; UUS; CEC 820-822, 855-856.
Bibliography J. BOSCH, To understand ecumenism (Estella, Verbo Divino, 1993); Y. CONGAR, Aspects of ecumenism (Barcelona, Estela, 1965); (Council for Christian Unity) Directory for the application of the principles and norms on ecumenism (1993); P. DUPREY, Ecumenismo e Missione, in Portare Cristo all’uomo (Rome, Pont. Univ. Urbaniana 1985) II, 29-42; J. ESQUERDA BIFET, Theology of evangelization (BAC, Madrid, 1995) VII,3; C. GARCIA CORTES, Spanish bibliography on ecumenism Bibliographical Actuality 16 (1979) 45-88; J. MEDINA, Ecumenical Importance of Chapter VIII of the Dogmatic Constitution “Lumen Gentium” Theology and Life 8 (1967) 83-93; F. OCHAYTA, María y el ecumenismo, in Mariana Postconciliar Encyclopedia (Madrid, Coculsa 1975) 443-456; J. SANCHEZ VAQUERO, Ecumenism (Salamanca 1979); A. SEUMOIS,…