A Passion for Christian unity: Ecumenical Movement in the Diocese of Port Blair

A Passion for Christian unity: Ecumenical Movement in the Diocese of Port Blair

TABLE OF CONTENTS

ACKNOWLEDGMENT. 1GENERAL INTRODUCTION.. 2Chapter I 4ECUMENICAL MOVEMENT IN ANDAMAN NICOBAR ISLAND.. 4Introduction. 41 Geographical Note. 41.1 Climate. 51.1.1 Ecology. 51.2 The People. 51.21 The Original Inhabitants. 61.2.2 The Culture of Andaman Nicobar Islands. 61.2.3 Festivals. 61.2.4. Literacy. 71.2.5 Language. 71.3 Profile of Andaman and Nicober 71.3.1 Administrative Units. 81.3.2 Length and Breadth of Andaman. 91.3.3 Length and Breadth of Nicobar 91.4 Economy. 91.5 Catholic Church in the Islands. 91.5.1 Religious Population of Andaman and Nicobar Island 2001. 101.5.2 Percentage of Catholics. 111.6 Different Denomination (Christians) 111.6.1 Ecumenical Movement in the Diocese of Port Blair 121.7 Sheep Stealing : an Obstacle for Chrisstian Unity. 121.7.1 Causes of Sheep Stealing. 131.7.2 Their Belief System.. 131.7.3 Fanatism.. 131.7.4 The Social Implication. 13Conclusion. 14CHAPTER II. 15ECUMENISM IN THE SCRIPTURE AND TRADITION.. 15Introduction. 152.1 Biblical Understanding of Unity. 152.1.1 Unity in the Old Testament 152.1.2 Unity in the Gospels. 162.1.3 Unity in the Pauline Epistles. 182.2 Vatican II and Ecumenism.. 192.2.1 Unitatis Redintegratio 1964 [UR] 202.2.2 The Church and Its Unity in the Plan of God. 202.2.3 The One Church of Christ Subsists in the Catholic Church. 202.2.4 Certain Though Not Complete Union. 212.3 Post Conciliar Document: Ad Totam Ecclesiam [ATE] 212.3.1 The Setting up of Ecumenical Councils. 212.3.2 The Diocesan Commission. 212.3.3 The Territorial Commission. 222.3.4 The Validity of the Baptism Conferred by the Ministers. 232.3.5 Fostering Spiritual Ecumenism in the Catholic Church. 232.3.6 Prayer in Common. 232.3.7 Sharing in Liturgical Worship. 242.4 Ut Unum Sint [UUS] 242.4.1 God’s Plan for Communion. 252.4.2 The Way of Ecumenism: the Way of the Church. 252.4.3 Renewal and Conversion. 252.4.4 Fundamental Importance of Doctrine. 262.4.5 The Primacy of Prayer 262.4.6 Ecumenical Dialogue. 272.4.6.1 Dialogue as an Examination of Conscience. 272.4.6.2 Dialogue as a Means of Resolving Disagreements. 282.4.7 The Fruits of Dialogue. 282.4.7.1 Solidarity in the Service of Humanity. 292.4.7.2 Approaching Through Word of God and Divine Worship. 292.4.8 Dialogue with the Churches of the East 302.4.9 The Ministry of the Bishop of Rome. 302.4.9.1 A Necessary Condition for Unity. 312.4.9.2 Full Unity and Evangelization. 312.5 Theological Views of Eminent Theologians 312.5.1 Hans Küng’s Views on Ecumenism.. 312.5.2 Karl Rahner’s Views on Ecumenism.. 33Conclusion. 34CHAPTER III. 36VISION OF A FUTURE ECUMENICAL CHURCH.. 36Introduction. 363.1 Guideline for Ecumenism.. 363.1.1 The Need of Prayer for the Church Unity. 363.1.2 Promoting Ecumenism through Common Bible Work. 373.1.3 Joint Pastoral Care. 383.1.4 Combined Social Action. 393.1.5 Collaboration in Education. 403.1.6 Joint use of Communication Media. 403.1.7 Co-operation in the Health Field. 413.2 Spiritual Activity among the Baptized. 413.2.1 Sharing in the Sacramental Life. 413.2.2 Common Prayer Service. 423.2.3 Sharing Spiritual Activities and Resources. 433.2.4 Spiritual Ecumenical Method. 433.3 Vision of an Ecumenical Church in India. 443.3.1 Educating Children in Ecumenical Atmosphere. 443.3.2 Imparting Education that Fosters Unity. 453.3.3 Common Bible Classes. 453.3.4 Celebration of Feasts Together in Schools. 453.3.5 Use of Communication Media. 453.3.6 Ecumenical Dialogue. 463.4 Obstacles in Ecumenical Movement 47Conclusion. 48GENERAL CONCLUSION.. 49BIBLIOGRAPHY.. 51

ACKNOWLEDGMENT

It is a great joy for me to express my sincere thanks to the Almighty God for His providential love, care and protection throughout my life. It was His grace that propelled me to pursue this work. I thank Him who stood by me, strengthened me and guided me all throughout my seminary life and helped me to reach up to the final stage of my priestly formation.I express a deep sense of gratitude to Rev. Dr. Jesuraj Rayappan svd, DeanDean of the studies and my moderator his vast knowledge in this subject and his valuable corrections added more beauty and validity to this paper. His expert guidance and constructive criticisms has enriched me to go deeper in this subject. He helped me to look at this subject from different angles.I am thankful to Rev.Fr. Rector, Clarence, Staff and my companion for their correction and helping hands in my four years of life in this abode of Christ’s love. Let me not forget to thank Rev. Fr. Gabriel Benziger who supported me with some materials and references that were necessary to accomplish this task.I also acknowledge my heartfelt gratitude to Bro, Anish Jeberson, Lijo Kozippadan, K. Arokia Jerald and, C. George Mary Claret, for their kindness, generosity and patience. Finally I thank every one who has taken pain to complete all the technical works for the completion of this dissertation.4.8.2010 Charles Nesa RajAshtaGENERAL INTRODUCTION“The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love…Jesus himself, at the hour of his Passion, prayed 'that they may all be one' (Jn 17:21). This unity, which the Lord has bestowed on his Church and in which he wishes to embrace all people, is not something added on, but stands at the very heart of Christ's mission. Nor is it some secondary attribute of the community of his disciples. Rather, it belongs to the very essence of this community." Pope John Paul II, Ut Unum Sint, May 25, 1995.We believe in One God who is the Creator, Sustainer and Liberator of creation. But over the centuries Christians have fought against one another concerning certain dogmas and beliefs. Jesus came into this world ‘to give life, life in abundance’. He wanted that His disciples should be united and bear witness to him to the ends of the Earth.I have chosen the topic A Passion for Christian unity: Ecumenical Movement in the Diocese of Port Blair. We all are children of one God and we are members of the Church. We have a common goal i.e., to make this world the kingdom of God and to prepare the people for the heavenly Jerusalem. And it is an urgent need for all Catholics, non-Catholics or people of all denominations to be united and well equipped to face everyday challenges against faith. The call to Christian unity is explicit in the Papal Documents, Encyclical Letters and is the efforts of the individuals through ecumenical get-together one may experience unity, understanding and communion among the churches in the days to come.The Church instituted by Christ was one but due to the self-interests of some people the One Church which is the Body of Christ was divided into various denominations. The divisions could be found in the early church, wherein St. Paul seeing the enemies of Christ cautions the Galatians in his first epistle that they would quickly desert the One who had called them in the grace of Christ and would turn to a different gospel. Some people would confuse them and pervert the Gospel of Christ (Gal 1:6-7), which could cause disunity. St paul reports that there were quarrels within the Christian community caused by the division: some claimed that they allayed to Paul, some to Apollos and some to Cephas. The first chapter deals with Ecumenical movement in Andaman Nicobar Islands, and also dealt with the Topographical character of the Islands, profile of the People, Culture Religion, Language, Population of Andaman Nicobar Islands, Different efforts to Ecumenical movement in the Catholic Diocese of Port Blair are also highlighted.The Second Chapter explains the unity of the people of God according to the Scripture and the Tradition of the Church. I have enumerated the Old Testament and the New Testament passages fostering the unity of the believers. The Acts of the Apostles speak about the Early Church unity and the Pauline Epistles give emphasis on unity. The cause of our unity is Christ himself. In Christ all peoples, nations and languages must be united. Jesus Christ is the source of our unity.The Popes before and after the second Vatican Council have given emphasis for the unity of the Church. They have exhorted various Christian denominations to be united under one leadership. The encyclicals, especially after the Vatican II, are more realistic to the present day condition. These encyclicals accept the common elements things in all denominations, which could bring unity.The Third Chapter explains the vision of a future ecumenical Church. Here I have mentioned the Guidelines for Ecumenism, which can foster unity among Christians of all denominations. Our coming together for prayer and Bible study in common will motivate many people to cast out all prejudices and come together. Our sharing of experience in prayer meetings, joint pastoral activities will make us realize our common source of unity i.e., Christ Himself. As follower of Christ we have tremendous spiritual resources and the sharing of this richness will make us united to Christ. Our coming together will foster Christian reunion which is the goal of all ecumenical endeavours. This will really help the Church to expand its mission to the ends of the earth. Through this unity we can give good example to the coming generation, which will experience the unity of all believers in Christ. Finally, I will shed some light on the future vision of Ecumenical Church in India.

CHAPTER I

ECUMENICAL MOVEMENT IN ANDAMAN NICOBAR ISLANDS

Introduction

The Union Territory of Andaman and Nicobar Islands lies in the Bay of Bengal. It consists of about 527 islands both small and large. Among the 527 islands only 38 islands are inhabitable. The rest of the land is barren. Andaman and Nicobar Islands lie close to the Arakanmayo mountain range of Burma which lies to the sides of Sumatra of Indonesia. Andaman is a developing land, with people being cultured and literate. The population of the island is cosmopolitan in character with a group of Bengalis, Punjabis, Chotanagpurians, Malayalis, Tamilians, and Sprinkling of people from the other states of India. The people in the Islands speak many languages. Peace prevails all over as there are no political or communal riots or atrocities. Not only the beauty of nature and the various attractive features but the peace loving people have made the Andaman and Nicobar Islands a tourist spot for visitors overseas. The education facilities at the islands are good. And they are law abiding citizens.[1]Here my effort is be to study the Ecumenical movement in Andaman Nicobar Islands. This chapter would highlight The topographical character of the islands like, Climate, Ecology, The People, The original Inhabitants, The Profile of Andaman and Nicobar Island, Economy, The culture of Andaman Nicobar Island, Religion, Literacy, Language, Catholic Church in the Islands, Population of Andaman and Nicobar Island (2001), Different denominations Ecumenical movement in the Diocese of Port Blair, Sheep Stealing as one of the obstacles for Unity among the churches in Andaman Nicobar Islands and Conclusion.1 Geographical NoteThe Union Territory of Andaman and Nicobar Islands is an archipelago of about 572 Islands situated in the Bay of Bengal at 92˚ to 94˚ East longitudes and 6˚ to 14˚ North latitude. The archipelago covering the area of 8293 sq. km. is spread over about 780 km. from north to south. 7464 sq. km. is covered under Reserved and Protected Forests. 36% of Reserved Forest has been earmarked for the Aboriginal tribes preserved under the provision of Andaman and Nicobar Protection of Aboriginal Tribes Regulation Act 1956. Leaving asides 135 of total area along the coast for protection agaist erosion 12% of the area is occupied under Revenue settlement. Only 38 Islands are inhabited. Port Blair, the capital of Union Territory is connected by Air Sea with the mainland. The distance by sea from Kolkata to port Blair is 1255 km, from Chennai it is 190 Km, and from Vizagpatnam 1200 km.[2]1.1 ClimateThe climate of Andaman and Nicobar Islands is described as Tropical Climate. The Islands are situated in the Hot or Torrid Zone. Nearly 86 percent of total area in these Islands is covered by forest. There are only two seasons viz. Rainy Season and Summer Season and virtually there is no Winter Season. Islands are visited by South - West and North - East monsoons during the period from May to December. Average annual rainfall in these Islands is 3000 mm. The period from January to April is Summer Season. The mean relative humidity is 79% the mean maximum temperature is 30.2oC and minimum temperature is 23.8oC[3]1.1.1 EcologyThe canopied rain forests of the islands harbor about 3000 species of plants. Marine fauna is diverse including a wide varity of tropical fish and coral. Ninety sanctuaries spread over 466.218 sq km and nine National Parks spread over 11153. 938 sq. km have been notified on these islands.[4]1.2 The PeopleUnion territory of Andaman and Nicobar Islands comprises of 572 emerald islands, islets and rocks situated in the Bay of Bengal. Its total area is 8,249 Sq.kms with the population of 5, 00000 the Catholics number 40.00. Port Blair, named ater Capt. Blair of the East India Company, is the Capital of the Union Territory, which is connected both by air and sea to the mainland. The population of these islands is cosmopolitan in charecter of Bengalis, Tamilians, Adivasis from Chotanagpur, Malyalees, Punjabies, Telugus, Local, Nicobarese and a sprinkling of people from the other States of India. In these islands people of all faiths and languages live together in peace and harmony. In fact it is Mini India.[5]1.2.1 The Original InhabitantsThe original inhabitants of the islands are Tribals. There are two indigenous tribal groups: Onge, Sentinelese, Jarawa and Andamanese of Negroid descent living on the Andaman Islands and the Shompen and Nicobarese of Mongoloid descent living in the Nicobar Islands.1.2.2 The Culture of Andaman Nicobar IslandsThe culture of Andaman and Nicobar islands is unique, characterized by two distinct native populations, The Negrito population in the Andaman and the Autochthones, i.e. the Mongoloid Nicobarese and Shompen. These two distinct cultures have retained their identities and cultures despite the passage of a long time. The indigenous people with their composite culture and a unique lifestyle live in this region with dignity and honour. However, the recent culture of Andaman and Nicobar islands is a blend of varied religions, languages and ethnic groups. All people live here with peace and harmony and maintain a unique Culture of the territory. The capital city of Port Blair has all cosmopolitan culture with people settling from various parts of the globe. Religious, cultural as well as modern fairs and festivals are celebrated with great enthusiasm by all people irrespective of religions and races[6]1.2.3 FestivalsThere are some feasts peculiar to some dominant groups. i.e, Durapuja for the Bengalis, Panguni Uthiram for the Tamils, Pongal for the Telugus and Onam for the Malayalis. The Local Born of the Andamans, who are divided into Hindus, Muslims and the Christians, celebrate the festivals of all the three religions. Some of their main festivals are Shivartri, Janmastami, Holi, Diwali, Ramanavami, Id, Christmas, Good Friday, etc. All three religious groups among the locals participate in one another’s festivals. Thus the people of the Andaman and Nicobar Islands irrespective of the regions, they participate or celebrate Religious and Cultural feast of their fellow Islands. A remarkable feature of Andman and Nicobar society is the amicable co- existence of the people belonging to the different religions. Communal violence is unheard of here. There is amicable participation of all in religious festivals and the incidence of inter religious marriages is increasing. [7]1.2.4 LiteracyThe literacy rate in Andaman and Nicobar Islands, as per 2001 Census is 252945 with male literacy rate is 146536 and that of female 10640. The percentage of the literacy is 71%. The male literacy rate is 75% and female is 65%.[8]1.2.5 LanguageMost of the Indian languages are spoken in Andaman and Nicobar Islands because of its cosmopolitan nature. The common language is Hindi whereas English and Hindi are used in official correspondence. The languages spoken in the islands include Hindi, Bengali, Tamil, Telugu, Malayalam, Punjabi, Marathi, Kannada, Oriya, Gujarati, Karen .etc. All the above languages have their normal script as prevalent elsewhere in mainland. The Karen language has the Burmese script and alphabets. Apart from these languages, the tribal dialects include Onge, Jarawa, Sentinelese and Andamanese. Only Nicobarese, among these dialects, has a script of its own. The Nicobarese dialect uses the Roman script and its own alphabets. [9]1.3 Profile of Andaman and Nicober Islands[10]The tables given below are intended to provide a clear picture of the administrative system in the islands.Fact and figuresArea8,249 Sq. Km (Andamanm:6408, Nicobar:1841, Urban Area: 16.64%)Max. Temperature31˚ C.Min Temperature23˚C.CapitalPort BlairLanguagesBengali, Hindi, Tamil, Malayalam, Nicobarese, TeluguUrbanization Ration26.80%Per Capita IncomeRs 12,653Literacy Rate81.18%, males: 86.07%, Females: 75.29%Percentage of Villages Electrified100%Domestic Airports Port1 (Port Blair)Road Length866. KmPortsPort Blair1.3.1 Administrative Units[11]Administrative UnitNoDistrict2Sub - Division4Tehsil7Town1Municipal ward18Panchayat67Police Station15Zilla Parishad01Census Village547Inhabited Village504Inhabited Island361.3.2 Length and Breadth of AndamanTotal Length467 kmsMaximum Width52K KmsAverage Width24k Kms1.3.3 Length and Breadth of Nicobar[12]Total Length259 kmsMaximum Width58 kms1.4 EconomyThe Andamans have immense natural resources but they are not tapped properly. While the economic development is insignificant, but the population has increased alarmingly. Luxurious rainforests make the Andamans a gold mine of timber. Tropical fruits are found on the hilly parts of the islands in abundance. Field crops namely pulses, oilseeds and vegetables and spices like pepper, cloves, nutmeg and cinnamon are also cultivated. Rubber, red oil, palm and cashew are grown on a limited scale on these islands. The major industries in the region include PVC medium pipes and fittings, paints and varnishes, fiber glass, soft drink beverages, and steel furniture.[13]1.5 Catholic Church in the IslandsWhile we try to look back to the origin of the Christian faith in these remote islands, we cannot but be moved by the heroic efforts of some missionaries who had already ventured here towards the end of the 17th century. Recorded history of Christianity on these islands tells us that Fr Angelo, a Franciscan missionary from the Pegu mission in south Burma came to these remote islands, particularly to the Nicobar Islands as early as 1690. Another priest, Fr Manuel Gonsalves joined him in 1694, but stayed only for a few months. In 1711 Fr. Pierre Bonnet and Fr. Pierre Faure, 2 French Jesuits of the Pondicherry – Carnatic misson, came to Nicobar Islands. In the second half of the 18th century, Fr Gerard Cortenovis, a Banabite of the Pegu mission is known to have died of illness on Nicobar Island in 1780. Later in the 19th century, we find the MEP working in the Nicobar Islands.The Andamans were made a penal settlement by the British in 1858. Freedom fighters, refugees from erstwhile East Pakistan, Burma and Sri Lanka as well as ex-servicemen settled down in Andamans. At the end of the World War I the Govt. abolished the penal settlement at the advice of the Indian Jail Committee. The Andaman Administration felt the need of man power to clear the forest to construct roads, extract timber etc. Till then these jobs were done by the convicts. This need was promptly met by recruiting labours from Chotanagpur trible area through the catholic mission of Ranchi.Most of them were Catholic therefore in 1920 an agreement was made between the Archbishops of Rangoon and Ranchi. Missionaries kept visiting the Andamans from Rangoon to cater to Catholic staff of the settlement at Port Blair and to the Catholic prisoners. In 1920 an agreement was made between the Archbishops of Rangoon and Ranchi. As Catholic workers from the Chota Nagpur Mission came to work in the Andamans, they were in need of a priest, who could speak their language. And so priests were called from Ranchi, although the jurisidiction remained with Rangoon up to 1947.The Holy See handed over the whole Mission of Andaman and Nicobar to the Archbishop of Ranchi in the year 1927. The island saw the first resident Catholic priest in the person of Fr. John De Cocq sj in 1953; the next resident priest was Fr. John Lakra, an Indian Citizen, belonging to the Archdiocese of Ranchi. In 1964, at the request of His Grace Pius Kerketta S.J, Archbishop of Ranchi, the Mission of Andaman and Nicobar Islands, till then constituting only one parish at Port Blair with a resident priest, was handed over by the Holy See to the Society of the Missionaries of St. Francis Xavier, Pilar, Goa India, commonly known as pilar fathers. The pilar fathers started their work in the islands in 1965. [14]1.5.1 Religious population of Andaman and Nicobar Islands 2001Though the Hinduism is the major religion in the islands yet there are many of religious faith are being practiced. The following table gives the data about population according to the religions.[15]Catholic Population30,988 (7%)Roman Christian68,152 (14%)Hindus3, 27,934 (69%)Muslims37,801 (8%)Others8,610 (2%)Total4,73,4851.5.2 Percentage of CatholicsAdivasi92%Tamilians4%Malyalees2%Locals2%1.6 Different Denomination (Christians)Church of North India.49,640Roman Catholics31,000Gossner Evangelical Lutherans.6,000Methodists1,800Syrian Orthodox2,000Mar Thoma1,000Evangelical Church of India1,200Emmanuel200Baptists5,000Pentecost500Indian Pentecost300Others5001.6.1 Ecumenical Movement in the Diocese of Port BlairDivision is against the very nature of the Church. The life of church basically consists in the principle of unity but on the contrary the church is a counter witness. It actually bears witness to division. Divisions in the church weaken its missionary character. The division not only destroys the unity of the church but also creates contradictory ideologies, consequently the church becomes isolated units and innocent faithful fall prey to it.The Different churches in Port Blair are well aware of the need for unity among the churches. The Catholic Diocese of Port Blair has taken lead in hosting about 30 years back with a join Christmas celebration. There are 20 Christian groups of all denomination in Port Blair, out of 20 only eight churches come together and they meet every Month for an ecumenical prayer. Out of 20 denominations present in Port Blair only eight Churches come together and they meet. Through the movement for Christian Unity started long ago in the islands the understanding of the source differs and it is clearly new for various members of the churches in the islands. Where as the movement for the ecumenical unity has started years ago. This thought is relatively new for the common faithful. There are different types and often contradicting concept regarding this movement in these minds of the member of different churches. On the one hand the unity is an urgent need, on the other hand majority of the faithful are ignorant of such attempts. The age old division still keeps the church member away from one another. There is and attitude of indifference towards this attempt. The Diocese of Port Blair has taken initiative towards building of the community under ecumenical prayer but much is yet to be done.Today on can find many churches that are connected to Mainland churches such as Catholic Church, C.N.I, Gossner, Church of North india Evangelical Lutheran Church, Methodist Church, Syrian Orthodox Church, Mar Thoma Church, Evangelical Church of India and Emmanuel Lutheran Church, etc. There are more than 20 Churches in the islands.1.7 Sheep Stealing an Obstacle for Christian Unity. It is a term that refers to process used by the Protestant Christians Missionaries to bring Catholics to their Churches. It is termed stealing because the sheep (believers) of the church made to accept on another Church. They use many ways and means to lure and deceive the sheep of Catholic in order to make members of their group /denomination. There are also various reasons as to why these kinds of means are taken up by certain group of Protestants1.7.1 Causes of Sheep StealingThere are different reasons or causes for sheep stealing. They depend on/and differ from place to place and group / denomination to group. However, there are certain factors or causes that lead to such actions.1.7.2 Their Belief SystemFoundational belief for many of the protestant denominations is “Sola Scriptura, Sola fides and Sola Gratia.” They do not accept tradition and magisterium. They do not believe in human authority, particularly the Pope who is the head of the Catholic Church. These churches make them to believe that the Catholics should be baptized in the spirit as some of the denominations believe. Some of these are misled into the “so called” radical living of the Gospel which for all practical reasons would amount to religious fanatism.1.7.3 FanatismOften the members of these groups indulge in the Literal interpretation of the scripture. They believe that salvation is only for Christian. They may misinterpret the Bible. They quote the scriptural text out of context and hold the believe that seclusion is the way to salvation. Thus they separate their followers from other people. Their aim is to Christianize people just by baptism without much emphasis on their social dealings.1.7.4 The Social ImplicationThe different denominations are creation of various people. Due to their misunderstanding with their original groups many of these people lack proper Christian background that is Christian upbringing. As a result many of them take evangelization as a profession which led many unemployed non Christian takes it as a mere employment. The payment is made to them according to their number of people they bring to their group. But this is one side of the truth. The departure of Catholics to other denomination is that either they were not strongly rooted in their faith or not satisfied with their Christian living. There are some reasons that make the task of sheep stealers easy. They are:Lack of Community life (Among Catholics).Irresponsible and Indifferent attitudes of Priests,Lack of fluency in local language and understanding of the Scripture.Lack of Clerical transparency (of the clergy)Caste system in the Catholic Church.PovertyConclusionLord Jesus Christ founded the one, Holy, Catholic, and Apostolic Church so that the gates of hell would not overcome it. Jesus has founded the Church by shedding his blood on the cross and He continues to take care of her through his chosen people. He is the protection, guardian and the savior of the Church and no schismatic and heretic can defend the lasting foundation of the church. Hence the division we see at present among different denominations could be resolved by mutual understanding and by giving good examples to people by our common prayers and pastoral activities and by sharing the word of God and understanding each other. We understand that Christians of various denominations must stop accusing each other and help each other to grow in Christian vocation.

CHAPTER II

ECUMENISM IN THE SCRIPTURE AND TRADITION

Introduction

Unity is a great strength. The Church believes in the unity of all Christians for the effective evangelization. Jesus prayed for the unity of his apostles and disciples. [16] Jesus laid the foundation of Church on Peter whom he called “rock.”[17] Peter is the rock foundation of the Church. Peter’s ministry of feeding and shepherding the lambs would be carried forward by his successors. Jesus gives Peter power to bind and loose. Whatever Peter shall bind on earth, it shall be bound in heaven, likewise, whatever he looses on earth, and it also shall be loosed in heaven.[18] The Pauline Epistles exhort the local churches to be united. Popes have over the years addressed various Churches to be united with each other. The papal encyclicals before Vatican Council II expressed unity as coming together of different Christians to the fold of Catholic Church. Vatican Council II has had a broader understanding of unity in diversity. And the opinions of eminent theologians Hans Küng and Karl Rahner on ecumenism in the future Church.2.1 Biblical Understanding of UnityBoth the Old Testament and New Testament give emphasis on unity of the people of God. The Father sent his only begotten Son to the world to save both Jews and non-Jews.[19] Jesus extended his mission to the Samaritans and the non-Jews of his time. He commanded his apostles to go to the whole world and proclaim the Good News and to baptize them in the name of the most Holy Trinity.[20] Thus, Jesus envisioned the unity of Jews and Gentiles to the one fold.2.1.1 Unity in the Old TestamentThe Israelites were a united people of God. Though they were divided due to the obstinacy during King Solomon’s reign yet they came together to the Jerusalem Temple in order to worship Yahweh. They celebrated the Lord’s Passover with a brotherly spirit. There was no central power or government. That was the uniting factor for the Israelites. They had strong faith in Yahweh and that faith alone sustained their unity. The Ark of the Covenant sheltered in their common shrine at Shiloh served as the only symbol of their faith and unity.[21]The empire of Solomon was split into two rival kingdoms.[22] There were two independent political powers and structures under Rehoboam in the South and Jeroboam in the North. None of the sections ceased to be the ‘people of God’. Prophets as God’s spokespersons addressed both kingdoms of God.[23] Israel, even in its separate condition, remained as one people of God, for it was irretrievable choice of God. People of Nineveh had strayed from the right path and were about to be destroyed for their crimes. Therefore, Yahweh sent Prophet Jonah to Nineveh to save the perishing people. The people of Nineveh were non-Jews and they too were saved through the preaching of the prophet of the God of Israel.[24]2.1.2 Unity in the GospelsJesus offered Himself up as a spotless victim on the Cross. Before His sacrificial death on the cross He prayed to His Father, “That all may be one, as you, Father, are in me, and I in you; I pray that they may be one in us, that the world may believe that you sent me.”[25]Jesus had a vision for the Church and for those who would become its members by becoming his disciples. Therefore, during the Last Supper, He prayed for future believers, for all those who would believe in Him from that moment to the end of the world. What He prayed is very precious to all believers, but it is also an indictment against believers of every generation. He prayed for all who would believe the message of the early disciples. He also prayed for all of us who believe today. He prayed for the weakest as well as for the strongest, for the diseased as well as for the healthy and for the orphan as well as for the children of the family. He prayed for the widow and widower as well as for the couple, for the prisoner as well as for the free, for the believer in the darkest jungle as well as for the believer in the limelight. There is no thought any more precious than the thought that Jesus prayed for us all including the present believers in Christ.[26]Jesus requested His Father that they may be one. Unity is the central theme of Jesus’ prayer.[27] Believers must be one in purpose and one in mind. The standard of unity is the oneness between Jesus and His Father. Believers are to be one just as the Father and Jesus are one. The same kind of unity prevails among the believers which exist between the Father and the Son. The purpose of unity is that the world may believe that the Father sent Jesus.[28] A divided witness confuses the issue and cannot stand, just as a divided house and kingdom cannot stand.[29] There are not many messages or many ways to God. There is only one message and one way. Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me.”[30]All believers need to be unified in one spirit and mind to proclaim the central message of the Gospel. There is only one central message: that God sent Jesus out of heaven into the world to save the human race from sin and eternal death. There is only one request for men to believe that Father sent Jesus into the world. When believers experience the glory of God, they become one in being, character, and purpose. Their lives are given to one another.[31]The believer’s source of unity is the indwelling presence of Christ within his life. Therefore, the presence of Christ in the believer means that God dwells ‘in’ the believer. The believer actually partakes in the divine nature of God. ‘On that day you will realize that I am in my Father, and you are in me, and I am in you ’. [32]The purpose for a perfected unity is that the world may know that God sent Jesus into the world to save it. The world may come to believe the Gospel by a unified witness for Christ. Jesus is eternal and had always existed with God. He is the Son of God.[33] Our unity bears witness in this world for Jesus. By witnessing our unity people may come to know Jesus because our life-style speaks in volumes compared to spoken message.Jesus affirmed the faith of Peter and appointed him as the head of the Apostles. By this he willed the unity of all his disciples of his time and the time to come. Jesus said, “Peter, you are the rock upon this rock I will build my Church and the gates of hell will not overpower its foundation.” [34] Unity is very essential and therefore, Jesus appointed Peter as the head of the Twelve Apostles. After Jesus invests Peter with the keys to the Kingdom, He declares to Peter, “And whatsoever you shall bind earth, it shall be bound also in heaven and whatsoever you loose on earth, it shall be loosed also in heaven.” [35]When the owner of the house is absent he delegates the keys of his house to the servant and charges him to take care of the house. Likewise Jesus appointed Peter and after him his successors to carry forward the mission of the Church. They have ruled the people of God by serving them and giving them message of salvation through their missionary endeavours.2.1.3 Unity in the Pauline EpistlesJesus willed unity among his disciples and we can find the call for unity in the Gospels and in the Pauline Epistles. St. Paul addressing the various local Church communities exhorts them to remain united. He gives the analogy of one faith, one baptism and one Lord who is the Saviour of all human races. After the death on the cross and glorification, Lord Jesus poured forth the Spirit. He writes to the Ephesians, “There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism. For all you who have been baptized into Christ have put on Christ, for you are all one in Christ Jesus.”[36] Hence, it is our privilege that due to our baptism and faith in Jesus Christ we are one in Him.St. Paul came to know about the dissensions among the Corinthian Christians through Chloe’s people. It is assumed that Chloe might have been a Church leader, having a good reputation among the Corinthian Christians. Corinthian Christians got divided among themselves, declaring their allegiance to the one from whom they received baptism. Thus they identified themselves as followers of Paul, or of Apollos, or of Cephas i.e. Peter or of Jesus. With these claims they were trying to show their superiority over others.[37]Paul was thoroughly upset at this development in the Corinthian Church. He tries to convince the Corinthian Christians that it is not the person who baptized them, but Jesus Christ who was crucified for the whole of humanity. It is Jesus who unifies all Christians. Paul confesses his personal conviction that he is sent to preach the gospel rather than to baptize. He said so because of their dissentions and divisions. By emphasising the proclamation of the Gospel he tells every Christians in Corinth not be divided on any issue.[38]Paul says to Corinthians that by participating in the Eucharist, the Christians share in the Body and Blood of Christ. The Eucharist is a meal which binds them with Christ and one another. Therefore, they are one because they eat the same bread and drink from the same cup.[39]The Eucharistic celebration recalls the historical incident of Christ’s Death. The celebration of the Eucharist makes the Paschal event a present reality to the participants, as they wait for the parousia. The Paschal event is the commemoration of the Sacrificial Death and glorious Resurrection of Jesus Christ. Parousia is the Second coming of Christ Jesus at the end of the world. Therefore when the Corinthians were divided due to their status and issues of selfish interests; Paul makes use of the opportunity to teach them the importance of the Eucharist, its significance and the need for the unity of the people . [40]2.2 Vatican II and EcumenismThe Church paid special attention to the unity of the Church during its Second Vatican Ecumenical Council. She showed a teaching for unity among Churches for the effective proclamation of the Gospel message to multitudes of people. In order to give an effective witness to both Christians and non-Christians we need to stand together as one chosen people of God. Ecumenism is a commendable effort made by the Catholic Church to meet these required demands of the present age. 2.2.1 Unitatis Redintegratio 1964 [UR]Unitatis Redintegratio was a decree on ecumenism promulgated by the Second Vatican Council on 21st November 1964. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded One Church. However, many Christian communions present themselves to the as the true inheritors of Jesus Christ all indeed profess to be followers of the Lord. They may differ in their thoughts and go their own ways, as if Christ himself were divided[41] The sacred Council has gladly noted this unpleasant development. She has already declared her teaching, self-understanding, and now she is moved by a desire for the restoration of unity among all the followers of Christ. She wishes to set before all Catholics guidelines, helps and methods, by which they can respond to the grace of this divine call.[42]2.2.2 The Church and It’s Unity in the Plan of GodChrist Jesus, in order to establish the Kingdom of God on earth, entrusted His Church to the College of the Twelve. He gave them the task of teaching, ruling and sanctifying in the Church.[43] He chose Peter, and after his confession of faith, He determined that on him He would build his Church. He promised and gave him the keys of the Kingdom of heaven.[44] He made him as the shepherd over the Church.[45] Christ Jesus forever remains as the chief corner-stone of the Church and Shepherd of our souls.[46]2.2.3 The One Church of Christ Subsists in the Catholic ChurchSome Churches in the subsequent centuries separated themselves from full communion with the Catholic Church. The fullness of the means of salvation can be obtained through Christ’s Catholic Church alone. Peter is the head of the Apostolic College, and our Lord entrusted the Church to Peter’s care to shepherd it.[47]2.2.4 Certain Though Not Complete UnionThe sacrament of baptism is the common ground for our unity. For those people who believe in Christ and have been properly baptized have communion with the Catholic Church though it is imperfect one. But there are differences among the various churches on the basis of doctrine, discipline and the structure of the Church. These aspects create many obstacles, sometimes serious ones, to the full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in baptism are incorporated into Christ. The justified people in Christ have therefore a right to be called Christians, and with good reason are accepted as brothers and sisters by the Children of the Catholic Church.[48]2.3 Post Conciliar Document: Ad Totam Ecclesiam [ATE]Ad Totam Ecclesiam was a direction given by Secretariat for Promotion of the Unity of Christians (S.P.U.C), from Vatican, on Ecumenical matters. It was promulgated on 14 May, 1967.2.3.1 The Setting up of Ecumenical CouncilsEcumenical movement began with a renewal of attitude of the Roman Catholic Church towards other Churches. Jesus is the truth and to express this truth we need unity among all Christians. Every faithful needs to share in this renewal in truth and charity. The renewal of the Church will help us to grow in faith, hope and charity and bear witness in the Church. We can also bear witness to God by our ideal Christian life.[49]2.3.2 The Diocesan CommissionWorking for ecumenism does not only begin in Rome or Vatican which is the centre of our Catholicism. It is very essential to set up a council or commission, or secretariat in every diocese. At present there is a need to promote ecumenical activity in every diocese. There should be at least one person delegated by the bishop for these duties.[50]Unity belongs to the Church as a whole. In order to make clearer and foster better concern for unity, the diocesan commissions need to include among its members not only the diocesan clergy but also the religious of both sexes. There is also a need to included suitable lay people for the smooth running of the commission. There is a need to promote friendliness, cooperation and charity among Catholics and our brethren who are not in perfect communion with the Church. We need to promote communion with our separated brethren in order to bear joint witness to the Christian faith. We have a common task to cooperate in such areas e.g. in education, morality, social and cultural matters, learning and the arts. We need to offer help and encouragement for the instruction and education to the clergy and the laity. There is a need to promote ecumenical spirit, with special emphasis being given to preparing seminary students for preaching.[51]2.3.3 The Territorial CommissionTerritorial Commission has a mandate from the Episcopal Conference of the territory to give guidance in ecumenical affairs. The commission has a duty to act in accordance with the Decree on Ecumenism. If possible, this commission can see the possibility of assisting through a permanent secretariat.[52]The functions of this commission need to include all those listed under territorial Episcopal Conferences. The examples for its tasks would be to put into practice the rules and instructions issued by the Apostolic See. They have a duty in these matters to give advice and assistance to the bishops who are setting up ecumenical commissions in their own dioceses. They have a task in giving spiritual and material help where possible to both existing ecumenical institutions and to ecumenical enterprises. They need to promote ecumenism in the field of pastoral care and the promotion of Christian life. They have a duty to setting up a special commission for ecumenical relations with the Eastern Orthodox Churches. There is still a need to maintain relations between the territorial hierarchy and the Holy See in matters of ecumenism and dialogue.[53]2.3.4 The Validity of the Baptism Conferred by the MinistersWe believe that baptism is a gateway to other sacraments and a necessary means for salvation. “Baptism is necessary for salvation, and that it can be conferred only once. Jesus Christ himself explicitly asserted the necessity of faith and baptism and thereby affirmed also the necessity of the Church, which men enter through baptism as through a door.”[54]The Code of Canon Law (1983 code) states that, Baptism by immersion, pouring or sprinkling water together with the Trinitarian formula is of itself valid.[55]Therefore, the rituals and liturgical books prescribe one of the ways of baptizing according to the established customs of a church or community.[56]2.3.5 Fostering Spiritual Ecumenism in the Catholic ChurchSpiritual ecumenism is rightly called as the change of heart and holiness of life. It includes public and private prayer for the unity of Christians. In these few words the decree defines spiritual ecumenism and stresses its importance for prayer. Prayer and celebration of the Eucharist and daily life need to be carefully kept in view of unity.[57]We can know by our experience that prayer can melt any heart and will bring out good to every one. Therefore, it is fitting that prayer for unity be offered regularly at fixed times. We have a beautiful practice of praying for Christian unity Octave from 18th to 25th January every year. In this week of unity often many churches and communities join in praying to God for unity. We can and need to pray for the coming of the Holy Spirit to confirm us in unity for universal mission.[58]2.3.6 Prayer in CommonDuring special circumstances, such as prayer services for unity and during ecumenical gatherings, Catholics need to join in prayer with the Christians of other communities. We can receive grace for unity among churches through our common prayers. Prayer is certainly a very effective means of petitioning for the grace of unity. Through this prayer we can express our genuine need for unity. Prayer binds us with our separated brethren.[59]We have a duty to pray and join hand in hand with our protestant brethren in prayer for common concern. This common concern will help us to cooperate with one another to bring peace, social justice, mutual charity among people, the dignity of the family, and so on. We can come together in prayer for thanksgiving or for petition to God. There are other opportune occasions such as on a national feast day, at a time of public disaster and mourning on a day set aside for remembrance of those who have died for their country. This kind of prayer is also recommended as far as possible at times when Christians hold meetings for study or common action.[60]2.3.7 Sharing in Liturgical WorshipCatholics may occasionally attend the liturgical services of other brethren if they have reasonable ground, e.g., arising out of a public office or function, blood relationship or friendship, desire to be better informed, an ecumenical gathering, etc. In these cases, with due regard to what has been said above there is nothing against Catholics taking some part in the common responses, hymns and actions of the community of which thy are guests so long as they are not at variance with Catholic faith.[61]2.4 Ut Unum Sint [UUS]Ut Unum Sint i.e. ‘that they may be one’, is the result of a call made for Christian unity by the Second Vatican Ecumenical Council with impassioned commitment. The growing sects of various Christian denominations with ever-widening divisions were the cause to reflect on the unity of Christians. This encyclical was written by Pope John Paul II, given in Rome at St. Peters Basilica on 25th May, 1995. It spells out unity among Christians, Dialogue between Catholics and non-Christians.2.4.1 God’s Plan for CommunionThe unity of all divided humanity is the will of God. For this reason he sent his Son, so that by dying and rising for us he might bestow on us the Spirit of love. On the eve of his sacrifice on the Cross, Jesus himself prayed to the Father for His disciples and for all those who believe in Him, that they might be one, a living communion.[62]We have the responsibility before God and His plan, to be united with one another. Christians of all sects through Baptism have become members of the Body of Christ. In the Body of Christ we need to present fullness of reconciliation and communion[63]Pope John Paul II warns us of the damage done by the division among the followers of Jesus as he writes, “Division openly contradicts the will of Christ, provides a stumbling block to the world, and inflicts damage on the most holy cause of proclaiming the Good News to every creatures.”[64]2.4.2 The Way of Ecumenism: the Way of the ChurchAs Christ wished and prayed for unity so does the Church, the bride of Christ wishes and works for unity. The Church follows in the footsteps of her Master and Lord and strives for unity with various Christian denominations. Jesus himself, at the hour of his Passion, prayed “that they may all be one.”[65] Our Lord has bestowed upon his Church unity and through this unity he wishes to embrace all people. The concept of unity is the very heart of Christ’s mission.[66]2.4.3 Renewal and ConversionConversion of heart is an essential need for accepting one’s mistakes and shortcomings. By accepting our limitations we can grow in virtues. We can undo the past mistakes by accepting them. We need to make substantial changes in our thinking and acting so that we may together discover the truth and live upto its demands. The truth is that we follow Jesus Christ and his message of salvation.The Second Vatican Council emphasizes the need for interior conversion. The messianic proclamation that ‘the time is fulfilled and Kingdom of God is at hand,’ and the subsequent call ‘to repent, and to believe in the Gospel with which Jesus begins his mission.[67] ‘There can be no ecumenism without a change of heart.2.4.4 Fundamental Importance of DoctrineDoctrine and the revealed creed is very important deposit of Christian faith. Every Catholic has a sacred duty to safeguard our doctrine against all or any possible compromise for the sake of unity among different denominations. Such unity is not a unity at all; instead it is a compromise on the truth of the revealed faith in Christ. No one should alter the deposit of faith, change the meaning of dogmas, eliminating essential words from them, accommodating truth to the preferences of a particular age, or suppressing certain articles of the Creed under the false pretext that they are no longer understood today. The unity willed by God can be attained only by the adherence of all to the content of revealed faith in its entirety. In matters of faith, compromise is in contradiction with God who is Truth. Jesus Christ is ‘the way, the truth, and the life’, no one can consider legitimate any reconciliation brought about at the expense of the truth.[68]2.4.5 The Primacy of PrayerEcumenism is not mere coming together for the sake of coming together. We need to have proper motivation to work for the unity of the divided Body of Christ. The best way to unity is the change of one’s heart. As long as we hold on to our position without opening ourselves to change we can not expect change in others. Change is not compromising with the truth but finding the truth through prayer and holiness of life. Change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and can rightly be called ‘spiritual ecumenism’.[69]We can only proceed along the road leading to the conversion of hearts guided by love which is directed to God. This love we can extend to all our brothers and sisters, including those who are not in full communion with the Catholic Church. To love is to be united. Love gives rise to desire for unity, even those who have never been aware of the need for it.[70] Many ecumenical meetings almost always include and indeed culminate in prayer. The Week of Prayer for Christian Unity, celebrated in January is a fine example for our coming together to pray. In this context, Pope John Paul II’s pilgrimages to the various churches in the different continents and countries of the world were a boon to the Christian unity.2.4.6 Ecumenical DialogueThe encyclical Ut Unum Sint expresses that dialogue is an indispensable step along the path towards human self-realization. Dialogue includes a global, existential dimension. It invites the human subject in his or her entirety. Through Dialogue we can bring harmony in mutual relationship with the separated churches.[71]The Council’s Decree on Ecumenism also emphasises the importance of every effort to eliminate words, judgements, and actions which do not respond to the condition of separated brethren with truth and fairness and so make mutual relations among them is more difficult.[72] Our words can either bring life or deny life. Spoken word never goes waste and cannot be taken back. We can heal the wounds of past divisions by mutual understanding, love and concern for the other party. Our judgements can make our relations sour and we should remember that there is no man who does not go wrong. We all are partakers in Adam’s Sin i.e. the Original Sin therefore we all can make mistakes. Hence judging the other is not our duty, it the work of the Almighty God.2.4.6.1 Dialogue as an Examination of ConscienceWe all make mistakes and therefore it is commonly said, “To err is human but to forgive is divine.” The words of the Scripture tell us that all human beings make mistakes and commit sins. “If we say that we have not sinned, we make him a liar, and his word is not in us.”[73] We need to acknowledge our sinful condition. Even after the many sins which have contributed to our historical division, Christian unity is possible, provided we are humble enough to have sinned against unity and are convinced of our need for conversion. We should repent not only for our personal but also for social sins, which have contributed and can still contribute to divisions in the Church.[74]2.4.6.2 Dialogue as a Means of Resolving DisagreementsJesus Christ our Lord and Master has taught us to love God and our neighbour. Without this love it would be impossible to resolve the theological, cultural, and social difficulties. We need to address this dimension by a spirit of charity and humility. We need to be charitable towards our partner in dialogue and need to show humility with regard to the truth which comes to light.[75]We disagree on various issues, but dialogue among churches help the participants to understand the real and genuine aspects of faith. We need to have profound humility and charity and love for the truth while facing the disagreements. We have the Sacred Scripture and the great Tradition of the Church in resolving the disagreements. Catholics have the help of the Church’s living Magisterium to guide them towards an agreement.[76]2.4.7 The Fruits of DialogueWe have consciously or unconsciously used the terms which are very negative in their connotation. We have replaced the very expression ‘Christian of other communities’ by using friendlier expressions which evoke that our communion is linked to the baptismal character. The Catholic Church accepts the Christians of other denominations as ‘Christians of other communities.’[77]We are the followers of Jesus Christ and form a universal brotherhood. The excommunications of the past centuries are gracefully lifted by both the Eastern and Catholic Church. We were once rivals and are now helping one another in many fields. We lend out our places of worship; scholarships are offered for the training of ministers of the Communities most lacking in resources. We make approaches to civil authorities on behalf of other Christians who are unjustly persecuted.[78]2.4.7.1 Solidarity in the Service of HumanityThe Church leaders take a stand in the name of Christ on important problems concerning people’s calling and on freedom, justice, peace, and the future of the world. We can see Christians working together hand in hand for the welfare of the society. We warn the authorities and their fellow-citizens against taking steps which would lead to the trampling of human rights. We see that in some circumstances the united voice of Christians has more impact than any one isolated voice. Many Christians from all Communities are jointly involved in bold projects aimed at building the Kingdom of God the world. Our projects inculcate respect for the rights and needs of everyone, especially the poor, the lowly and the defenceless.[79]2.4.7.2 Approaching Through Word of God and Divine WorshipWe can notice that in the ecumenical gatherings very special prominence is given to the liturgy and liturgical signs i.e. images, icons, vestments, light, incense, and gestures. Moreover, in schools of theology, courses in the history and significance of the liturgy are made as the beginning of the curriculum. Due to our disagreements in matters of faith, it is not yet possible for all of us to celebrate together the same Eucharistic Liturgy. The Council discovered that coming together in praise and worship to God is our strength. We have goodwill to come together and furthermore we have a burning desire to join in celebrating the Eucharist. Hence we find that this desire itself is already a common prayer of praise and single supplication.[80]The Council states that Catholic ministers can in certain particular cases administer the Sacraments. These sacraments are the Eucharist, Penance and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments. They however need to freely request them and manifest the faith which the Catholic Church professes with regard to these sacraments. Conversely, in specific cases and in particular circumstance, Catholics too can request these same sacraments from ministers of Churches in which these sacraments are valid. But there are specific conditions and norms for such reciprocal reception of the sacraments. The Council expresses that; for the sake of furthering ecumenism these norms must be respected.[81]2.4.8 Dialogue with the Churches of the EastThe Eastern Churches and the Latin Church was in harmony in the early centuries of Christianity but later we find that bonds with the Churches of the East were weakened in the course of the centuries. The bonds were strengthened through the Second Vatican Council and its efforts on ecumenism. These Churches were present at the Council and together with the Ecclesial Communities of the West. They stated publicly their common willingness to seek the re-establishment of communion.[82]The Vatican Council while speaking of the Churches of the East acknowledged their great liturgical and spiritual tradition. They have the disciplines coming from the earliest times and it was approved by the Holy Fathers and Ecumenical Councils. They own particular way of expressing their teaching. We can note that the Council made this acknowledgment in the conviction that legitimate diversity is in no way opposed to the Church’s unity. This diversity rather enhances her splendour and contributes greatly to the fulfilment of her mission.[83]2.4.9 The Ministry of the Bishop of RomeWe see in the Gospel according to Matthew the pastoral mission of Peter in the Church. Jesus says to Peter, “And I tell you, you are Peter, and on this rock I will build my Church and the power of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”[84] Christ urged Peter to strengthen his brothers, while at the same time reminding him of his own human weakness and need of conversion. The Church was not founded on human strength. Hence, we can note that the weakness of Peter and of Paul clearly shows that the Church is founded upon the infinite power of grace, and supported by Jesus Christ so that His followers may work for the Kingdom of God.[85]2.4.9.1 A Necessary Condition for UnityThe communion of the particular Churches with the Church of Rome, and Bishops with the Bishop of Rome, is in God’s plan. Jesus willed that his Apostles be united and hence before being crucified He broke bread and gave it to His disciples. The Last Supper was a symbol of unity among apostles and all the apostles were united with the Lord. Therefore, for full communion the Eucharist is the highest sacramental manifestation.[86]2.4.9.2 Full Unity and EvangelizationThe Gospel of Jesus Christ is the Gospel of reconciliation and to proclaim this Gospel we need to be committed to the Gospel values and should work for reconciliation among Christians. The Church has preached the Gospel and still preaches it to all nations. It is also true that she must face the difficulties which derive from the lack of unity. There is a difficulty in presenting the Gospel message to non-Christians due to our disunity. Non-Christians will not be in a position to receive the message of Christ if we do not agree among ourselves. There will be every chance that they will feel that the Gospel is a cause of division. Therefore, lack of unity is the grave obstacle for proclamation of the Gospel.[87]2.5 Theologians’ ViewsTheologians have expressed their views on ecumenism and future ecumenical Church. Thought the view expressed by them are important and relevance for the sake of brevity. We will consider the views expressed by Hans Küng and Karl Rahner.2.5.1 Hans Küng’s Views on EcumenismHans Küng says that Second Vatican Council will be either the fulfilment of a great hope or else a great disappointment. He asserts that our hopes are not for a “Reunion Council”. Through a bold and energetic renewal of the Catholic Church, we may achieve necessary condition for reunion.[88]He opines that public opinion in the Catholic Church is insufficiently prepared either for the Council or for reunion. There is too little ecumenical thinking among Christians; on the other hand, there is anti-Roman feeling in Protestant Christendom. The general atmosphere has changed decisively since the First World War. The stress of the time i.e. World Wars have brought Christians together. Christian disunity is everywhere a hindrance in the first place. There is increasing number of mixed marriages, and there are also strains in the religious life of these couples and of their children. Hans Küng feels that our difficulties in pastoral work are the same and that it is better to solve them together.[89]Hans Küng discovers another objection in the field of ecumenism i.e., gathering of all the bishops of the world which would be too big and clumsy for fruitful discussion. For traditional reasons, the Latin language would doubtless be maintained, which would put the considerably large number of bishops of non-Latin nationality in this Council at a disadvantage. He further feels that Latin is not an appropriate language either to the Orthodox or to the Protestants.[90]There is a general idea that some predominately “Latin” countries i.e. Italy, Spain, Portugal, South and Central America have soury memories of the unattractive missionary activities of Protestant sects. In these countries they have negative memories of Protestant groups. The Irish and the North Americans have the memory of English oppression who tried to suppress Catholicism in these regions.[91]The present need is the highly qualified people, with experience of ecumenical work and exceptional knowledge both of Catholic and of Protestant doctrine. Catholic Church needs to give invitations to competent spokesmen of both the Orthodox and Protestant Churches. The Council needs to give them a chance to express their views on important matters relating to the reunion of the churches. The Church needs a competent team of advisers to co-ordinate various fruitful initiatives that will be made to provide authentic information.[92]2.5.2 Karl Rahner’s Views on EcumenismKarl Rahner feels that Vatican Council II has granted certain autonomy to local churches. These churches are not seen as purely administrative clones of a universal Church government. The council has stressed the fact that the churches of different regions have their own unique imprint and consequently their own distinctiveness. He believes that the Church has not paid enough attention to the Council’s decrees. Karl Rahner further says that Rome beats its drum more for Church unity than the legitimate plurality this unity allows. Therefore, he feels that the local churches need to be given freedom in celebrating liturgy or their own form of the Mass.Karl Rahner says that we should not hope for progress in the direction of a unity of the various Christian churches if we are not prepared to acknowledge their legitimate uniqueness. This uniqueness belongs to them and this must be respected. He says that it is not easy to effect a concrete, practical unity between the Roman Catholic Church and the churches which have proceeded from the Reformation Movement. They plainly reverse the Church practices in law, liturgy, and spirituality. Therefore, with this mentality of the protestant churches it is very hard to achieve unityKarl Rahner while speaking on concrete Ecumenical possibilities says that nominations to bishops are made through Rome. He further expresses that the Roman Catholic Church needs to tolerate the practices of particular churches that have established history on their side e.g., Catholic Church of the East. But the Church realizes that plurality is completely normal and compatible with its own unity and dogmas. Without legitimate autonomy to Eastern Churches we cannot hope to achieve a unity of other Christian churches with Rome.Karl Rahner says that all pluralism is also not good. He feels that there are also false pluralisms in theology, Canon Law and the Liturgy. The Church has not adequately encouraged a legitimate pluralism. He believes that there are untold possibilities for an authentic pluralism. He opines that these possibilities can not be realized until it is totally understandable. We can name every suspicious theological venture which is inspired by the mantle of pluralismKarl Rahner thinks that to a greater degree or lesser degree every confrontation and even every dialogue involves difficulties. After the Revolution the French Church was constantly confronted with a variety of trends. At the present stage there is an urgent need for free and open discussions with the Church’s administrative structure and the episcopacy. Only external unity is not an ideal unity. Catholic press can be very effective medium to articulate our differences. Public Forum is the only place where substantial criticism can be expressed.[93]ConclusionWe have a great urge to come together as one Church during our liturgical services and prayer services. Catholics and non-Catholics are baptized in the most Holy Name of the Trinity and hence we are one in Christ Jesus. We have the same mission to bring the Good News of Salvation to multitudes of people. Our unity is a must to bear witness to Christ’s Gospel. We not only have to preach the Gospel but also have a greater responsibility to live the Gospel by being united with one another.The Vatican Council II has opened its door to ecumenism and has made a great achievement in promoting ecumenism in Rome and everywhere in the world through diocesan commissions. The encyclicals of popes before Vatican II are apprehensive of Christian unity. The Popes before Vatican Council II perceived unity as merging protestant sects into Catholicism. But later during Vatican II and after the Council there is a broader understanding of ecumenism.Vatican Council II has given a decree to foster ecumenical unity in the Church. It has promulgated Unitatis Redintegratio i.e. ‘the restoration of unity’ to promote unity between the Roman Catholic Church and the churches of various denomination in the world. The Vatican Council II notes all the unpleasant developments of Christian divisions. The churches of various denominations claim that they possess the truth and teach their erroneous teaching among the Catholic as well as the non-Catholics. The encyclical speaks unity as a plan of God. It quotes Biblical references to foster unity and gives special emphasis on the primacy of Peter as the head of the Church.Post Conciliar document Ad Totam Ecclesiam is a direction given by Secretariat for Promotion of the Unity of Christians speaks on Ecumenical matters. It strives to set up unity worldwide through diocesan commission. It speaks on the validity of the sacraments conferred by the ministers of other churches. Baptism is a gateway to salvation and is received only once; hence no indiscrete use of conditional baptism is allowed by the Church.Finally theologians’ views give strong emphasis on the unity of the Church through their vast experience in the field of ecumenism and dialogue. Their vision will help us to carry forward the dialogue with the churches of different denominations.

CHAPTER III

VISION OF A FUTURE ECUMENICAL CHURCH

Introduction

The goal of ecumenism is unity of all Christian denominations. All the Christians have a responsibility to bring unity among different Churches. The Second Vatican Council has explicitly encouraged Catholics to collaborate with the other Christians in technical and social field as well as in the cultural and religious field too. Spiritual ecumenism will help us to pray together in different churches for unity. We can meet the Christians of other communities in various fields such as education, cooperation in promoting health facilities, humanitarian aid given during national and international emergency, etc. Cooperation among all Christians invites them to build a community where values of the Kingdom will be fostered and all believers in Christ will be able to learn easily how to understand one another better and respect one another so that the way to unity of Christians may be made smooth. Thus the collaboration on practical level has got full of theological and spiritual values. Such as, it expresses that unity which exists among the Christians in spite of the limits placed by their permanent division. It gives the way for a fuller unity and contributes towards their mutual enrichment and also it becomes an authentic act of witnessing to Jesus Christ in whose name we all are to work.3.1 Guideline for EcumenismEcumenism can be practised in our very neighbourhood with our no-Catholic brethren, especially at workplaces, schools, and places of worship and in social gatherings. The final end of our collaboration is to come together in the name of Christ Jesus and proclaim His Gospel of love and communion through zest and zeal. Our divisions give faint message of salvation to our non-Christian brethren and we can avoid this inconvenience by our unity.3.1.1 The Need of Prayer for the Church UnityPrayer is one of the most effective means of communion both with God and one another. We are united with God through our prayer and meditation. Prayer cleanses and purifies us from our sinfulness and shortcomings. It has the power to make us wise and enlightened. Through prayer God gives the believer grace to live a life full of joy, happiness and contentment. Through prayer, we not only reach God but also face difficulties and challenges with courage and new vigour. It is prayer that sustains unity in the families, in the society and in the world. Therefore, prayer should be given utmost importance in ecumenism. And meetings, books and periodicals will be absolutely of no purpose unless the grace of God is poured down upon the hearts of people in ever greater abundance. Every year in our churches, we offer special prayers during the Week of Universal Prayer for Christian Unity. We can make use of this opportunity to be united with our fellow Christians throughout the world praying for our unity. We need to extend this prayer throughout the year on different occasions for fostering unity among us. During Holy Mass we need to remember this intention of the Church. We have to pray so that all Christians may be sanctified in the truth. We can wait for that day when we will all be able to kneel before the one altar and offer to our Heavenly Father the everlasting Sacrifice of Christ’s love. Though Eucharist is the Sacrament of Unity and the Sacrifice of love yet millions of our brethren are unwilling or unable to offer that Sacrifice together.Our prayer for unity should not be pharisaic or declaring ourselves as self-righteous, but with full of love and humility. We need to firmly believe that the Catholic Church is the one true Church of Christ and every heresy or schism against this needs to be condemned. We should not judge those who are separated from us, and we need to humbly admit that our own sins and failings themselves are an obstacle in the way of re-union. We should pray for our own sanctification as well as for the sanctification of our separated brethren.[94]3.1.2 Promoting Ecumenism through Common Bible WorkCommon Biblical study is an important aspect of ecumenism where participation of Christians of various denominations can be fostered. Catholics should develop a greater interest in and familiarity with the Bible. Participation in the Sunday liturgy and whatever formation we have received in schools are not enough for a solid biblical spirituality. Preferably a universally accepted Bible translation should be used for public Bible study, e.g. the New Revised Standard Version (NRSV). Some traditional communities may be more familiar with the King James’ version and may be reluctant to change it for more modern versions. The choice could be agreed upon, before the Bible study, in consultation with the leaders of the Community.[95]We need to avoid fundamentalist interpretations. Christians should allow the Word of God to speak to them in their present situation. We should not imagine that the authentic Bible exegesis can only be done by scholars. The Word of God is alive today and meets us in whatever situation we find ourselves. It is advisable however to consult some reliable commentaries for more difficult passages and not to go too easily by facile popular interpretations which may actually distort the Word of God. Parish centres should have a library provided with such commentaries for the use of the faithful. All kind of Biblical study must be accompanied by the invocation of the Holy Spirit and include a time of reflection for personal prayer.[96]Sharing each one’s reflection on a passage read in common may be very profitable to strengthen the ecumenical spirit, provided it is done without a spirit of polemics or controversy. Christian families who live close to one another could agree to have common Bible prayer meetings on a regular basis so as to encourage one another to a greater fidelity to the Lord. They could occasionally invite their priest and pastors to accompany them in their common Biblical study.3.1.3 Joint Pastoral CareThe Protestants and Catholics have similar problems in their families. Some mixed families where one spouse is protestant and the other as Catholic, face some grievous similar problems. They need to be pastorally cared for by the protestant as well as Catholic pastors. The pastors’ duty is to meet them regularly in their families and listen to their problems and help them to find solutions to them. Our unity will help the families to cope up with the problems of sickness, death, divorce, and the similar ones, if the clergy is divided, the mixed families will suffer the most and their faith can be shattered by our divisions. Therefore, joint pastoral care is very much essential in the places wherever there are mixed marriages.3.1.4 Combined Social ActionAll Churches are united in the name of Jesus Christ, Our Lord and Master who raised his voice against the injustice and tirelessly worked to bring dignity and social upliftment to the oppressed and marginalized people of society. Following his steps every church needs to be involved in the works of social justice. Churches can work in their own way, but it would be more fruitful and effective if all churches come together and work unitedly. Unity is strength so the ecumenical unity should make the churches to join hands in racing the voice of the poor, downtrodden and marginalized. Even the working together can be a means to bring deeper unity among the churches. United in the name of Jesus every church should contribute towards social justice, peace of the world and among nations and different religions for the upliftment of poor and women, equality, raising the voice against the exploitations to achieve, these are joint demonstration, peace march, signature campaign, doing awareness programme, selflessly working for the poor, etc. Though these activities the believers of Christ will reflect Christ and become a light to the world. [97]One of the special characteristics of Christians is doing works of mercy. Our Lord Jesus is merciful and compassionate. He was filled with mercy and kindness when he saw the suffering of the people. This moved His heart and He reached out to help them. Today every church in its own way is faithful to this spirit of Jesus in helping the needy. This works of charity and financial contribution for various causes can be done ecumenically, which can be more effective. All the churches can work together under the umbrella of ecumenical relief agency, for the better organization of Christian’s charity work. More funds can be collected if the churches come together and organizing fund raising programmes such as asking donation, conducting various competitions like song, dance, games, Bible quiz, etc. I am sure the coming together of the churches for true cause will bring more vibrancy and unity among the churches.[98]3.1.5 Collaboration in EducationEducational field is developed by the missionaries throughout the world. Our education has reached the ends of the earth and our schools give quality education. The trademark of Catholic schools is that they not only give good education but also help children to grow in self-discipline, confidence and courage. People have great trust in our educational system and hence this is an opportunity to show our unity with the children of other Christians. We can sow the seeds of unity in the minds of children so that when they come out of our schools they may be able to understand the need of unity. The lessons of unity can be taught during catechism classes. We can motivate the children to put up skits on the theme of unity, solidarity and peace.Protestant schools do impart good education to children. Their schools display discipline, give value based education and strive to eradicate illiteracy in the masses. They have hostels and day boarding in cities and towns. Catholics can send their children to their schools for education. We can have common employment in schools and colleges. Catholic schools can recruit Protestants to teach secular subjects to our children. We can come together in social work projects and can conscientize the people through our street-plays and literacy programme among the adults. Our coming together for social work will help us to carry out the healing ministry effectively.[99]3.1.6 Joint use of Communication MediaCommunication media is highly developed and the message of unity can be transmitted to millions of people in a short duration of time. We can use communication media for evangelization, to spread the message of unity and to preach the Word of God. The Word of God can be spread through radio, television and internet facilities. There are many channels which give the message of Christ through various types of communications and media. Protestants and Catholics have different channels e.g., God and Jeevan channels in India, wherein we preach the message of Jesus Christ to people around the world. We can come together in a single podium to preach the message of unity and communicate the same unity to all viewers. Hence those who watch these channels may think and act for bringing unity. [100]3.1.7 Co-operation in the Health FieldCatholic hospitals are in close contact with pastors and ministers of other Churches. Especially donor and welfare agencies prefer to supply money for those health programmes to the Christians hospitals, because their service is based on human values, and also respect for the life, integrity and freedom of the persons entrusted to our care. We can create in the patients the right attitude towards life and conscientize them on the rights of every human being, from womb to tomb. [101]3.2 Spiritual Activity among the BaptizedWe can share in the para-liturgical and non-liturgical worship with the Protestants and vice versa according to the varying circumstances. Morning and evening prayer, special vigils, funeral rites, blessings, and whatever non-sacramental liturgical forms exist in other Christian Churches and ecclesial communities can be participated together.3.2.1 Sharing in the Sacramental LifeIn the cases of necessity the Protestants are allowed to receive sacraments in our church. They can have a share in the sacraments of the Catholic Church if they are deprived of it materially or morally over a longer period of time and with legitimate permission and proper understanding of the spiritual fruit of the sacraments.[102]The Eastern Christians, who are separated in good faith from the Catholic Church, are granted the sacraments of Penance, the Eucharist, and the Anointing of the Sick. Catholics are allowed to ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments. This is permitted as often as necessary or a genuine spiritual benefit is recommended such a course of action. This privilege is given when access to a Catholic priest is physically or morally impossible.[103]3.2.2 Common Prayer ServiceThe Church is not without sinners but she is without sin. Catholics, therefore have a definite responsibility with regard to the sin of separation. We should neither exaggerate nor accuse the other Christians for separation rather we should admit the truth of separation. Separation and heresy are the sins our ancestors have committed in the past due to unbelief and misunderstanding. These sins must be recognized as they are but the share of each side in the responsibility for separation must be left to the decision of the supreme Judge. We need to pray that we may be given the grace of unity, as though it is bound to be granted one day.[104]We have to give importance to unity and must come together as often as to repair the damages of disunity. Our prayer for unity must be accompanied by penance. We need to express repentance for the loss of unity, and accept our role in disunity before our Lord, and according to our guilt ask for forgiveness. The Almighty God will give us unity as an act of forgiveness. God will not grant us unity without the admission of our past guilt. Christians will not be able to forgive one another if they have no repentance. Lengthy theological discussions will not speed up our efforts towards re-union. We can see that very often simple and concrete deeds lead to unity. It is up to us to find the symbols that will express our mutual repentance. Its manifestation can have immense ecumenical significance. Prayer in common means joining with other Christians in prayer, which is not the official liturgical worship of any one Church. The prayer is acceptable to all and does not compromise the faith of other Christians. Prayer in common has to be encouraged both in formal and non-formal gatherings. Formal gatherings are civic and social functions, meetings of Church societies, non-liturgical ecumenical convocations or prayer services and informal gatherings are ecumenical dialogues and discussions in groups.[105]Common prayer should particularly be concerned with the restoration of Christian unity. It can centre on the mystery of the Church and her unity. Baptism is a sacramental bond of unity. However our unity is incomplete, the renewal of personal and social life leads us to achieve true unity.[106]3.2.3 Sharing Spiritual Activities and ResourcesThe phrase sharing of spiritual activity and resources is used “to cover all prayer offered in common, common use of sacred places and objects, as well as all sharing in liturgical worship in the strict sense.” [107] All denominations have a common spiritual heritage. We can contribute appropriately to the unity of the Church. We can manifest and strengthen the bonds which still bind us to other Christians. These spiritual endowments are found in different ways in several Christian communities. Sharing in spiritual activity and resources contribute to mutual good will and charity. It also contributes to the growth and harmony of Christians.[108]Catholics may be allowed to attend Orthodox liturgical services if they have reasonable grounds. In such cases there is nothing against their taking part in the common responses, hymns, and actions of the Church in which they are guests. It is permitted for a Catholic to read lessons at such liturgical services, if s/he is invited. These same principles govern the manner in which an Orthodox may assist at services in Catholic Churches.[109]Catholics are allowed to share things and places of the Eastern Orthodox Church in the sacred functions. This can be done with due recommendation and with the approval of the local Ordinary. Separated Eastern priests and Communities are allowed to use Catholic churches, buildings and cemeteries and other things necessary for their religious rites, if they either ask for them, or have no place in which they can celebrate Sacred functions properly and with dignity.[110]3.2.4 Spiritual Ecumenical MethodSpiritual ecumenism consists in the actual and deeper spiritual fellowship. It wishes a prerequisite for visible unity of the Churches. The renewal of individuals, communities and Churches is called for liturgical worship. This method may become dangerous and misleading when they are based on mere emotions, sentiments, feelings and on extraordinary spiritual experiences, and when they overlooks the sacramental dimension of Christian fellowship. The method of spiritual ecumenism is absolutely necessary for any advance towards the goal of the ecumenical movement.[111]3.3 Vision of an Ecumenical Church in IndiaVision is a necessary factor for the successful completion of any esteemed project. Unity is even greater than any project we can undertake. We undertake projects to achieve some temporary goals but unity is greater than other projects because through this we can effectively bring the Gospel message to millions of people world around. Our unity will help us to become good disciples of Jesus our Lord and Master.3.3.1 Educating Children in Ecumenical AtmosphereEducation brings enlightenment to the intellect and makes one to discover new ways of living. Children understand and keep things in mind when we use stories to tell them the need of unity. The popular stories on unity, honesty and discipline have made lasting impression in the minds of children over the years. Ecumenical information is the first requisite condition. Understanding of the heart begins through the mind. Images, symbols and concrete actions will furnish the most appropriate language. Experience of our divisions has shown what the passions of men and women are capable of, when they are not enlightened by accurate knowledge of other Christians.Bernard Lambert says that ignorance and inaccuracy are not the only factors which, at the intellectual level, are harmful to ecumenical relations. Every Christian body makes for itself a certain image of the others. Objective knowledge reflects the real characteristics of the various groups, and the first and the second is the difference which exists in the aggregate between objective reality and its caricature. Thus, the author explains that we should get rid of our preconceived ideas, knowledge and judgements.[112]3.3.2 Imparting Education that Fosters UnityThough the school curriculum is filled with secular subjects, children should have value education in schools. It includes the Biblical stories, stories from day to day life, plays and lessons emphasizing unity in diversity. Sports bring unity in the groups because it creates team spirit in children. Various teams at times compete with one another but at the end of the day they become one. Teachers can teach lessons on unity by giving the analogy of sports. Group dynamisms and seminars for children are also very useful to foster unity in the young minds. Educational movies, street plays and awareness programmes for children are very useful as these contain both audio and visual scenes which will bring maximum impact on young minds.3.3.3 Common Bible ClassesOther Christians have great respect for the Bible and hence Bible classes can foster unity among children belonging to different churches. Children from other churches can give expression to our effort for unity. Common Bible classes can be held in Catholic or non-Catholic church premises. In schools both Christians especially Catholic Children can take part in dramas on Biblical themes which would foster them to come together and learn bible personally which may enable them to build up unity.[113]3.3.4 Celebration of Feasts Together in SchoolsWe celebrate Diwali in our schools very meaningfully without any tension and misunderstanding from Hindu students. Similarly, we can celebrate Easter, Christmas, Feast of the Patron Saint of the school, etc. together with children. When we celebrate feasts together, we communicate our joy and happiness with one another. This way of celebration can bring better understanding between Catholics and students of other churches.[114]3.3.5 Use of Communication MediaMedia brings awareness to the vast majority of population scattered in villages, towns and cities. It has the power to communicate the same message to all people in a short duration of time. It reaches the message to the rich as well as the poor in less and less time. It has popularised cricket, tennis and variety of other games and advertisement. Therefore, media will prove as a very effective medium for the proclamation of the Gospel of Christ and the His message for unity to the vast majority of Christians. Therefore, we have placed a special interest in communication.Radio is a very effective medium for proclaiming the message of unity through audio plays and speeches. Radio is very popular among people of lower strata of society as other forms of communication are beyond their reach. Radio can bring millions of semi-literate and illiterate people close to each other for unity. The Good News of Christ can be preached to millions of people within a very short duration.Television is very popular in towns and cities and at present it has reached to the villages also. It has dual effect on the viewers because they can understand the message of unity better. The television is very useful and effective because people can see and understand the evil effects of division. The serials or short plays in the television on unity will carry very effective and lasting message in the minds of people.Internet can bring Christian unity because it is a very fast and useful medium for communicating knowledge on any subject. Through advertisements in the internet people can come to the knowledge of the internet sites which give useful and meaningful information on Christian unity. The Scripture can be quoted in the sites to bring maximum effect in the minds of people concerning unity among Christians. [115]3.3.6 Ecumenical DialogueFinally meetings with other churches reduce the prejudices and biases we have about the people of other denominations. During the convention everyone will share about their spiritual experiences. When we listen to others in a prayerful atmosphere, we come to know them in a better way. The grace of God can change even the hardened hearts. Hence spiritual conventions and dialogue meetings would surely bring a great deal of unity among Catholics and non-Catholics. These meetings will become a starting point of our long awaited desire for unity. This unity will become our strength and every year we can build upon this unity. Unity cannot be achieved in a single day and our repeated approaches during feast days and special occasions can prove vital for the unity between us. Christmas, Easter and Pentecost are the special occasions wherein we can come together to pray and share our spiritual experiences.[116]3.4 Obstacles in Ecumenical MovementEcumenical movement is directed to achieve unity between various Christian denominations. The method may be different from place to place but the main concept of the ecumenical movement is to bring unity among the churches. After the Second Vatican council Catholic Church has opened the door for other churches to discuses about the faith, doctrine, and misunderstanding, etc. which has been transmitted from generation to generation. As a result few steps were taken to come together. Some of are coming together for prayer meetings, Bible sharing, social actions during the calamities and also fighting together for justice, etc. However, Christianity is facing various problems due to the rising new Christian groups and assemblies. These assemblies and groups are flourishing due to the financial aid they receive from Europe and U.S.A. They present themselves as witnesses of the authentic Biblical faith. They proselytize vigorously among the Christian communities at large.Various ChallengesThe common phenomenon of 2oth and 21st centuries is the ever rising new groups and assemblies. New assemblies are continuously born and many of them die soon. They target the unemployed youth and trap them to their group. They impart in them fundamental attitudes towards the Bible. They take the advantage of factors like caste, education, language, poverty and bring many members to their group.Other Christians have to read the Bible in a fundamentalist way but still the bible becomes very alive in their prayer meetings. They tend to be very critical of catholic traditions specially the devotion to Mary and the saints.The Catholics and other Christians have differences in ethical doctrine. The other Christian groups and sects give no importance to the unity in families. They tolerate divorce between the husband and the wife. The Catholic Church believes in the words of Jesus and treats marriage as indissoluble union between man and woman.When we are divided among ourselves, our ability to preach the Gospel of love and unity is seriously hampered. Full communion of faith and sacramental life is necessary for the flourishing of the Christian witness. Dogmatic differences, fundamentalism, traditionalism, wrong interpretation of the sacraments, etc., are the some of the obstacles which are blocking the churches to come together for the unity of the churches.ConclusionJesus Himself prayed for unity among His believers. Unity is a great strength to all who believe in Jesus Christ and His message of love and peace. Jesus came to this world so that we may have life, life in its fullness (Jn 10, 10). Divisions take away our peace and we experience lifelessness in our relationships. In order to experience the fullness of life other Christians need to come together to express our unity and show our fellowship and communion through joint pastoral work, collaboration in evangelization, common Biblical work and use of mass media for unity.India, a land of sages, has a very rich cultural background. In India, Christianity, Islam, Hinduism, and many other religions coexist in harmony. Christianity has immensely contributed to the growth of India. It has brought education to many villages, towns and cities. But when it comes to unity we are little hesitant to take daring steps. We are happy with our minimum effort towards unity among ourselves. Our coming together is almost restricted to Unity Octave in January and during protest march against atrocities against Christianity or Christians. We need to come together as often as possible to cast away our differences and live to love and worship the Almighty God in unity. Our unity will become our proclamation of the Word of God. Therefore, setting aside all the misunderstanding and prejudices we need to come together for a common cause to strengthen our faith in Jesus Christ. Because, “The World will know you are my disciples because of your love for one another” (Jn 13, 35)

.GENERAL CONCLUSION

To believe in Christ means to desire unity; to desire unity means to desire the Church; to desire the Church means to desire the communion of grace which corresponds to the Father’s plan from all eternity. Such is the meaning of Christ’s prayer.Christian unity is very essential to preach the Good News of Christ to people. Our unity will help other people to seek Christ in the darkness of their life, but seeing us divided non Christians will be confused and may keep themselves away from Christianity and Christ. When we are divided among ourselves, people can not see the presence of Christ in us and they can not seek for the Redeemer of humankind through us. We have the sacred obligation to present Christ to all people by remaining united, through love and understanding of one another.We need the grace of God to cast away all our differences and tensions while meeting the people of different denominations. Our suspicion and hatred can bring no good to the society or to any individual. Divisions bring unhappiness, weakness distort the message of Christ i.e., to love one another as He has loved us and cared for us. God’s love commandment binds us to live in harmony with our neighbours.We have a responsibility to give witness to Christ by living the message of the Gospel in our day to day life. Good News can not be preached without leading a life fitting to the Gospel message. In the early Church followers of Christ were known and recognised by their exemplary Christian life. They preached Christ to multitudes of people through their life of holiness and adherence to the Word of God.Today, Jesus wants every Christian to be united with one another. Our holiness of life, transparency in our dealings; sincerity and honesty will surely lead us to deeper union with our Lord and Saviour. Through our life people can seek Christ in their life and may find their Redeemer and feel contentment in finding Him. On the contrary if our life is full of violence, misunderstanding and divisions it will distort the message of Christ and many people will perceive the Gospel of Christ as the cause of divisions! Therefore, we need to be united in Christ and with one another to give the message of salvation to the people we meet through our exemplary life-style and through our words and deeds.Ecumenism is the effort made in this line to unite all people who believe in Jesus Christ as their Lord and Saviour. Ecumenism is taking roots in our society due to the collective efforts of other churches and the Catholic Church. In the coming years we hope for the greater unity among the churches of various denominations and Lord Jesus will surely bring unity in His Church which He has established by shedding His precious and holy Blood on the cross for the salvation of all humankind.Finally, we hope for the best and wait eagerly for the full unity among churches so that being united we can love the Lord ever more deeply. God the Father sent His only beloved Son into the world so that the world may recognize Him and love Him and may gather together as one fold under one shepherd. Therefore, we all need to discern the plan of God and glorify him by being united with one another, so that all who see us being united may come to the knowledge of the Saviour. May we all experience and be transformed by the love and Christ like St Paul who said “It is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2, 20). And only the love of Christ can unite us together as one body of Christ and this bear true witness to Him as He Himself told, “The World will know you are my disciples because of your love for one another” (Jn 13, 35).BIBLIOGRAPHYDictionaryThe Anchor Bible Dictionary, Vol. 6; 1992 edition, s.v “Unity,” by Walter E. Taylor Jr.Church DocumentsPope John Paul II, Encyclical Letter on Commitment to Ecumenism Ut Unum Sunt, 25 May 1995, Bombay: Pauline Publications, 1995.Second Vatican Ecumenical Council, Decree on Ecumenism Unitaies Redintegratio, 21st November 1964, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. I, edited by Austin Flannery, Dublin: Dominican Publications, 1982.Second Vatican Ecumenical Council, Directory Concerning Ecumenical Matters: Part one. S.P.U.C. Ad Totam Ecelesian, 14 May 1967 in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. I, edited by Austin Flannery Dublin: Dominican Publications, 1982.Second Vatican Ecumenical Council, Ecumenical Collaboration at the Regional, National and Local Levels, S.P.U.C, Reunis a Rome, 22 February 1975, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. II, ed. Austin Flannery Dublin: Dominican Publications, 1982.The Code of Canon Law, Bangalore: Theological Publications in India, 2007.BooksDerr, S.T., Barriers to Ecumenism, Indore, Satyaprakashan Publication, 1983.kizhakkeyil, sebastian, The Pauline Epistles: An exegetical Study, Bombay, St. Pauls Publishers, 2006.küng, hans, The Council and Reunion, London & New York, Sheed and Ward Publishers, 1961.Leeming, B., The Churches and the Church: A study of Ecumenism, London, Darton, Longman &Todd Publishers, 1960.pathil, kuncheria, Models in Ecumenical Dialogue, Bangalore, Dharmaram Publications, 1991.Pathil, Kuncheria, Models in Ecumenucal Dialoue, Dharmaram Publication, 1991pazayampallil, thomas, Pastoral Guide, Vol. 1, Bangalore, Krist Jyoti Publication, 2004.Rahner, K., Theological Investigations: Concern for the Church, Vol. 20, London, Darton, Longman &Todd Publishers, 1969.Ratzinger, J., Church Ecumenism and Politics: New Essays in Ecclesiology, New York, St. Paul Publications, 1988.Suresh, A., Guidelines for Ecumenism: Towards an Ecumenical Lifestyle, New Delhi, The Commission For Ecumenism and Dialogue Catholic Bishops’ Conference of India, 2000.Suttner, C. E., Church Unity: Union or Uniatism?, Bangalore, Dharmaram Publishers, 1991.ArticlesAngelo, F. “The Call to Ecumenism”, Vidyajyoti, 53/2 February, 1989.Wiltred, Felix “Ecumenism as a movement Of Justice: Focus on Asia,” Vidyajyoti, 58/9 September 1994, 574-583.DirectoryDirectory: Diocese of Pot Blair, Dairy Farm: Diocese of Port Blair, 2003.Directory for the Application of Principles and norms on Ecumenism, by Oriental institute of Religious Studies India Publication, Kottayam: Pro Sanctity Printers, 1994.Unpublished Class NotesRayappan, Jesuraj, Unpublished Class Notes: “Ecumenism,” Ashta: Khrist Premalya Regional Theologate, 2009.Websitehttp://andamandt.nic.in/profile.htmhttp://www.mapsofindia.com/stateprofiles/andamanandnicobar,[1] Directory: Diocese of Pot Blair (Dairy Farm: Diocese of Port Blair, 2003), 1.[2] http://andamandt.nic.in/profile.htm, 2 February 2010.[3] Ibid.[4] Ibid.[5] Directory: Diocese of Port Blair( Dairy From: Diocese of Port Blair, 2003), 2[6] Ibid.[7] http://tourism.andaman.nic.in/generalinfo.htm, 2 February 2010.[8] Ibid., 2[9] Ibid.[10] http://www.mapsofindia.com/stateprofiles/andamanandnicobar/[11] http://www.mapsofindia.com/stateprofiles/andamanandnicobar , 2 February 2010.[12] http://andamandt.nic.in/profile.htm, 2 February 2010.[13] http://andamandt.in/profil.htm,2February 2010.[14] Directory: Diocese of Port Blair (Dairy Form: Diocese of Port Blair, 2003), 2-3.[15] http://andamandt.nic.in/profile.htm, 2 February 2010.[16] Cf. Jn 17, 2.[17] Cf. Mt 16, 18.[18] Cf. Mt 16, 19.[19] Cf. Jn 4, 7-15, 22-26, 39-42.[20] Cf. Mt 28,19[21] Cf. 1 Sam 4, 3-4.[22] Cf. 1 Kings 11, 31-39.[23] Cf. Amos 7, 14-15.[24] Cf. Jn 3, 1; 4, 11.[25] Cf. Jn 17.21.[27] Cf. Jn 17, 11; 21-23.[28] Cf. The Anchor Bible Dictionary, Vol. 6, 1992 ed.; s.v “Unity,” by Walter E. Taylor Jr.[29] Cf. Mt 12, 25.[30] Cf. Jn 14, 6.[31] Cf. The Anchor Bible Dictionary, Vol. 6, 1992 ed.; s.v “Unity,” by Walter E. Taylor Jr.[32] Cf. Ibid.[33] Cf. Ibid.[34] Cf. Mt 16, 18.[35] Cf. Mt 16, 19.[36] Cf. Eph 4, 4-5.[37] Cf. Sebastian Kizahkkeyil, The Pauline Epistles: An exegetical Study (Bombay: St. Pauls Publishers, 2006), 55.[38] Ibid., 55-56.[39] Ibid., 72.[40] Cf. Sebastian Kizhakkeyil, 75.[41] Second Vatican Ecumenical Council, Decree on Ecumenism Unitaies Redintegratio, 21st Noveember 1964, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, Vol. I, edited by Austin Flannery (Dublin: Dominican Publications, 1982), 408.[42] Cf. Ibid.[43] Cf. Mt 28:18; Jn 20:21-23.[44] Cf. Mt 16:19, Mt 18:18.[45] Cf. Jn 21:15-18.[46] Cf. 1 Pet 2:25.[47] Cf. Unitatis Redintegratio, n. 3.[48] Cf. Ibid.[49] Cf. Ad Totam Ecclesiam, n. 2.[50] Cf. Ad Totam Ecclesiam, n. 3.[51] Cf. Ibid., nos. 5, 6.[52] Cf. Ibid., n. 7.[53] Cf. Ad Totam Ecclesiam, n. 8.[54] Cf. Ibid., n. 9.[55] Cf. Canon 758.[56] Cf. Ad Totam Ecclesiam, n. 13.[57] Cf. Ibid., n. 21.[58] Cf. Ibid., n. 22.[59] Cf. Ad Totam Ecclesiam, n. 32.[60] Cf. Ibid., n. 33.[61] Cf. Ibid., n. 59.[62] Cf. Jn 17, 21.[63] Cf. John Paul II, Encyclical Letter on Commitment to Ecumenism, Ut Unum Sint, 25 May 1995 (Bombay:Pauline Publications,1995), n. 6.[64] Cf. Ibid.[65] Cf. Jn 17, 21.[66] Cf. Ut Unum Sint, n. 9.[67] Cf. Mk 1, 15.[68] Cf. Ut Unum Sint, n. 18.[69] Cf. Ibid., n. 21.[70] Cf. Ut Unum Sint, no.21.[71] Cf. Ibid., n. 28.[72] Cf. Ibid., n. 29[73] Cf. 1 Jn 1,10.[74]Cf. Ut Unum Sint, n. 32.[75] Cf. Ibid., n. 36.[76] Cf. Ibid., n. 39.[77] Cf. Ibid., n. 42.[78] Cf. Ut Unum Sint, n. 42.[79] Cf. Ibid., n. 43.[80] Cf. Ibid., n. 45.[81] Cf. Ut Unum Sint, n. 46.[82] Cf. Ibid., n. 50.[83] Cf. Ibid.[84] Cf. Mt. 16, 18-19.[85] Cf. Ut Unum Sint, n. 91.[86] Cf. Ibid., n. 97.[87] Cf. Ibid ., n. 98.[88] Cf.Hans Küng, The Council and Reunion, (London and New York: Sheed and Ward Publishers, 1961), 213.[89] Cf. Hans Küng, The Council and Reunion, 220-223.[90] Cf. Ibid., 221.[91] Cf. Ibid., 223.[92] Cf. Ibid.[93] Karl Rahner Theological Investigation: Concern for the Church, Vol. 20, (London: Longman & Todd Publication, 1969), 28-45.[94] Cf. Directory for the Application of Principles and norms on Ecumenism, by Oriental institute of religious studies India Publication (Kottayam: Pro Sanctity Printers, 1994), 63 -65.[95] Cf. Suresh, A., Guidelines for Ecumenism: Towards an Ecumenical Lifestyle (New Delhi, The Commission For Ecumenism and Dialogue Catholic Bishop’s Conference of India, 2000), 68.[96] Ibid., 68-69.[97] Cf. Jesuraj, Rayappan, Unpublished Class Notes: “Ecumenism” (Ashta: Khrist Premalya Regional Theolgate, 2009), 30.[98] Cf. Jesuraj, Rayappan, 31.[99] Cf. Second Vatican Ecumenical Council, Ecumenical Collaboration at the Regional, National and Local Levels, S.P.U.C, Reunis a Rome, 22 February 1975, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. II, ed. Austin Flannery (Dublin: Dominican Publications, 1982), 184.[100] Cf. Second Vatican Ecumenical Council, Ecumenical Collaboration at the Regional, National and Local Levels, S.P.U.C, Reunis a Rome, 186.[101] Cf. Ibid., 187.[102] Cf. Ad Totam Ecclesiam n. 59.[103] Cf. Thomas Pazayampallil, Pastoral Guide, Vol. 1, pp. 655-666.[104] Cf. Directory for the Application of Principles and norm on Ecumenism, 63 -65.[105] Cf Ut Unum Sint, n. 8.[106] Cf. Ut Unum Sint, n. 22.[107] Cf. Ad Totam Ecclesiam, no.29.[108] Cf. Ibid., 23.[109] Cf. Unitatis Redintegratio, no.50[110] Cf. Ad Totam Ecclesiam, no.52.[111] Cf. Kuncheria, Pathil, Models in Ecumenical Dialogue, (Bangalore, Dharmaram Publications, 1991), 436.[112] Cf. Walbert, Buhlmann, The Coming of the Third Church (New York: Orbis Books, 1977), 223.[113] Cf. Jesuraj, Rayappan , Unpublished Class Notes: “Ecumenism,” 32.[114] Cf. Ibid.[115] Cf. Second Vatican Ecumenical Council, Ecumenical Collaboration at the Regional, National and Local Levels, 186.[116] Cf. Diane Kessler and Michael Kinnamon, Council of Churches and the Ecumenical Vision (Geneva: W C C Publications, 200), 37.