Transcript Receptive Ecumenism

Receptive
Ecumenism
and
Churches Together
in England
Professor Paul D.
Murray
The Centre of Catholic Studies
Durham University
(Since 2002)
‘If only you were a bit more like me, everything would
be all right.’
‘Could it not be that these divisions have also been a path
continually leading the Church to discover the untold
wealth contained in Christ's Gospel and in the redemption
accomplished by Christ? Perhaps all this wealth would not
have come to light otherwise.’
Pope John Paul II, Crossing the Threshold of Hope (Random House:
London, 1994), 153
In their eccesial peculiarities (in every sense of the word!),
the churches all have things that the others need.
Is it new?
nope
 a revitalizing and a
focus upon
something that has
always been
around within the
spectrum of
ecumenical
activity
yep
 ‘a
fresh approach
to the ecumenical
task.’
Paul D. Murray & Andrea L. Murray,
‘The Roots, Range and Reach of
Receptive Ecumenism’ in Unity in
Process, Clive Bartlett (ed.) (DLT:
London, 2012), 79
a third phase strategy?
The first, immediately following the Edinburgh conference of
1910 which was a watershed for ecumenism, focused upon
an ecumenism of life.
‘Life and Works’ demand the second key strand
of the modern ecumenical movement that
emerged from the Edinburgh conference: the
Faith and Order Movement, which eventually led
to the establishment of the World Council of
Churches.
Structural unification unlikely in
the medium to short term
the relatively modest aims of
Receptive Ecumenism are ‘the
essential way forwards towards
the anticipated goal of organic
structural unity.’
Paul Murray, ‘Receptive Ecumenism and Catholic
Learning—Establishing the Agenda’ in Paul Murray
(ed.), Receptive Ecumenism and the Call to Catholic
Learning: Exploring a Way for Contemporary
Ecumenism (Oxford: OUP, 2008), 15
Methodological principles
1. To recognize that in becoming all that we are called to be,
we must own the responsibility that we can only change
ourselves rather than others, that we are being resourced for
this, and that this task takes time.
2. To learn from and across our denominational differences in a
mutually enriching way that fosters growth within traditions by
finding the beauty of another tradition’s focus.
3. To summon churches to return to their core callings in fresh
ways that appropriately cohere with the form and patterns of
received tradition.
Methodological principles
4. To engage a future-oriented understanding of the Christian
tradition as a dynamic web that is open to growth and
change.
5. To emphasize that the ecclesial dimension of conversion
includes the ongoing development of the organizational,
structural, cultural, and practical aspects of the church.
6. To embrace the unilateral willingness of ecclesial conversion
for the sake of the ongoing flourishing of one’s own tradition in
love.
Methodological principles
7. The church is always in the service of the truth of Christ’s
Kingdom, which must be lived out with attentive hospitality of
the life and flourishing of other traditions.
8. To call churches to grow visibly together in structural and
sacramental unity with the Triune God.
The things RE does…
Conferences
 Durham 2006
 Durham 2009
 Fairfield, USA 2014
Projects
 North of England
 Australia
 Canada
 Shaping the
agenda elsewhere
‘Receptive ecumenism is more about self-examination and
inner conversion than convincing the other; Anglicans and
Roman Catholics can help each other grow in faith, life and
witness to Christ if they are open to being transformed by
God’s grace mediated through each other.’
The Third Anglican Roman Catholic International
Commission’s media release in May 2011, Bose, Italy
in Pontifical Council for Promoting Christian Unity, Information Service, Vatican
City, N. 136, 2011/1, 19.
North-east England
Anglican Diocese of Newcastle
Assemblies of God, Northumbria
Roman Catholic Diocese of Hexham and Newcastle
Methodist District of Newcastle
Methodist District of Darlington
Northern Baptist Association
Salvation Army, Northern Division
United Reformed Church – Northern Synod
Autonomous Evangelical Church
multidisciplinary team of practical theologians, sociologists,
anthropologists of religion, experts in organization, human
resources and finance, church educationalists, local church
practitioners and, of course, ecumenical officers
North-east England
‘three trajectories’:
1. Governance and Finance
2. Learning and Formation
3. Ministry and Leadership
each looked into by a different team:
• drew up a detailed map of what’s happening
‘on the ground’ in each denomination
• tested their denominational map empirically through
structured interviews, questionnaires, focus groups and
participant observations
North-east England
• conducted congregational studies to assess how each
denomination responds to challenging issues, such as
declining numbers and the need for fresh structures
• for each denominational group they produced an integrated
report identifying its strengths and weaknesses and
recommending areas for potential receptive learning
• tested their recommendations for theological, juridical, pastoral,
and practical integrity, considering their internal, external and
pragmatic coherence, which is to say, whether they would work
given a particular tradition’s ecclesiological self-understanding
South Australia
stresses that RE is not so much about conducting a
programme as following a movement of the spirit
their website:
http://www.
sacc.asn.au/en/index.php?rubric=en_receptive+ecumenism
• Invitation to a mini conference
• past talks
• worksheet
• downloadable booklet
• list of further reading
South Australia
Healing Gifts for Wounded Hands
The promise and potential of Receptive Ecumenism…
South Australia
Denis Edwards from the Archdiocese of Adelaide
principles for receiving into one’s own church the institutional the
charism exemplified by another church
1. It can be recognized by the receiving church as an authentic
expression of biblical and apostolic faith
2. The proposed institutional charism leads to Christ, and to
authentic discipleship
3. It is not opposed to the deepest self-understanding of the
receiving church
4. It can be seen as an organic development of the faith of the
receiving church
5. It brings to the receiving church a renewed energy and life
6. It is accompanied by the fruits of the Spirit – ‘love, joy, peace,
patience, kindness, generosity, faithfulness, gentleness and selfcontrol’ Gal 5:22
South Australia
Activity 1: Ecclesial Examination of Conscience
silent prayer, leading to giving thanks for our own tradition, followed
by recognizing where we our tradition is diminished. The Holy Spirit
asked to direct the group’s thoughts to what God thinks is
important. Concludes by asking for grace to take a step together.
Activity 2: Receiving the Gift of the Other
quiet pondering upon own experience. Small groups – sharing
insights and naming gifts received from another group of Christians;
what gifts can be discerned? Plenary – what can we do differently
and the what steps must we take?
South Australia
Activity 3: The Curiosity Box
posing questions of one another, for instance, how does your church
nurture an active congregation, welcome newcomers, respond to
those in ministry, make decisions and what do you do with the
collection?
Activity 4: Signposts
consider what may be fractured in your own tradition – people,
structures, practices, systems, processes. Recall these may be both
strengths and weaknesses. Discuss. Example questions: What does
your church focus upon, think of personal inspiration, do about
authority, feel about other Christians?
RE ???
• no panacea
• academic tendency
• flexibility and creativity
• concrete and specific
• works well in weakness
• dead mouse gifts
• could address real problems
RE ???
• attitude transformed
(metanoia)
• changes the nature of relationship
(philadelphia)
• affirms identity
(charismata)
… and the English scene?
a 'three-legged stool' strategy that explores
the following three elements:
Relationships
Action / mission
Theology
‘a concern to develop the following areas of work, which are not
under any priority order. Greater understanding between the variety
of church traditions represented by our 6 Presidents ie: Orthodox,
Roman Catholic, Anglican, Free Church, 'Other' and Pentecostal.
Develop further mutual respect and interdependance between the
CTE Member Churches. Aspects of this work include the Dialogues;
work being done by Joe Aldred on Black and Multicultural Churches,
including a revised Directory.’
CTE website
…a spirituality of relationships
The Art of Loving
Chiara Lubich
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include all
be the first
real service
make yourself one
God among us