I got a surprise on October 5. An email arrived from Bishop Brian Farrell of the Dicastery for the Promotion of Christian Unity. In it, he asked me if I would be willing to take on the role of Co-Moderator for the Joint Working Group with the World Council of Churches.
I asked a few questions, and I consulted with my team. I also prayed about it, quite a bit, and I decided to accept.
I first learned about the ecumenical movement back when I was a teenager. I’ve always believed we need a more united world, or at least one with greater mutual respect and understanding. It turns out, when it comes to unity among Christians, it was one of the things he specifically prayed for during the Last Supper. Knowing the Catholic Church was deeply committed to this unity, which can serve as bridge across cultures by uniting believers from all across the world, was very inspiring for me. After all, the Catholic Church was global long before globalism was a thing.
After the horrors of World War II, the start of the Cold War, and the emergence of new independent nations in the wake of decolonization, the need for greater dialogue across the world was clear. Saint Pope Paul VI, in 1964, wrote an encyclical called Ecclesiam Suam, in which he described the Catholic approach to dialogue. Here are his words:
81. Dialogue, therefore, is a recognized method of the apostolate. It is a way of making spiritual contact. It should however have the following characteristics:
1) Clarity before all else; the dialogue demands that what is said should be intelligible. We can think of it as a kind of thought transfusion. It is an invitation to the exercise and development of the highest spiritual and mental powers a man possesses. This fact alone would suffice to make such dialogue rank among the greatest manifestations of human activity and culture. In order to satisfy this first requirement, all of us who feel the spur of the apostolate should examine closely the kind of speech we use. Is it easy to understand? Can it be grasped by ordinary people? Is it current idiom?
2) Our dialogue must be accompanied by that meekness which Christ bade us learn from Himself: "Learn of me, for I am meek and humble of heart." It would indeed be a disgrace if our dialogue were marked by arrogance, the use of bared words or offensive bitterness. What gives it its authority is the fact that it affirms the truth, shares with others the gifts of charity, is itself an example of virtue, avoids peremptory language, makes no demands. It is peaceful, has no use for extreme methods, is patient under contradiction and inclines towards generosity.
3) Confidence is also necessary; confidence not only in the power of one's own words, but also in the good will of both parties to the dialogue. Hence dialogue promotes intimacy and friendship on both sides. It unites them in a mutual adherence to the Good, and thus excludes all self-seeking.
4) Finally, the prudence of a teacher who is most careful to make allowances for the psychological and moral circumstances of his hearer, particularly if he is a child, unprepared, suspicious or hostile. The person who speaks is always at pains to learn the sensitivities of his audience, and if reason demands it, he adapts himself and the manner of his presentation to the susceptibilities and the degree of intelligence of his hearers.
82. In a dialogue conducted with this kind of foresight, truth is wedded to charity and understanding to love.
While he wrote this for a Catholic audience, you don’t have to be Catholic to appreciate this wisdom. Imagine if every dialogue between nations and cultures (and even political viewpoints) followed these principles.
For much of our history, Christians of different church groups did not get along to the point sometimes of actual violence. But since the ecumenical movement began, over 100 years ago, such violence is very rare, and is universally condemned. It has been replaced by partnership, and even the view that we are brothers and sisters.
In other words, we learned to get along, and we were motivated to learn it by our common love of God.
The skills learned in that dialogue can be transposed to other situations, and have indeed been so transposed. I'm proud that the ecumenical movement was able to lead the way in finding and teaching a path to peace through dialogue. Honestly, without the initial contribution of the churches, it might never have come to be seen as a legitimate way to move forward.
I accepted this role, therefore, with gratitude. I really do want to help make a difference in overcoming the disunity of the Christian world, but even more, I want to help promote dialogue as a means of peace and understanding.
We have enough division in the world. Dialogue can overcome division. ‘Nuff said.
Bishop Tom: Are you familiar with the ecumenical fruits produced through the ECT project? (Evangelicals & Catholics Together) They produced joint statements of understanding of such key concepts as Salvation and Grace. It was a group led by folks like Richard John Neuhaus, Charles Colson, and Avery Cardinal Dulles. I think you would find it an excellent exposition on the differences between different communions and potential language pointing toward a common understanding of such beliefs in furtherance of ecumenism.
Congratulations, we need this across the world!