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PRESS RELEASE
Catholicosate of Cilicia
Communication and Information Department
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: [email protected]
Web: http://www.ArmenianOrthodoxChurch.org/
PO Box 70 317
Antelias-Lebanon
"THE ECUMENICAL MOVEMENT IS IN SEARCH OF NEW IDENTITY
AND SELF-ARTICULATION"
H.H. ARAM I
On Monday 27th January, His Holiness Aram I gave a lecture on "The
challenges facing the ecumenical movement" at the Near East School of
Theology. Hereunder the outline of the lecture.-
PART I
A) What are the challenges of the Ecumenical movement?
Ecumenism is essential for "being church": 1) it reminds the
interrelated - ness of churches; 2) it emphasizes the crucial impor - tance of
healing the brokeness of the church; 3) it strengthens the
intercon - nectedness of unity and missio Dei; 4) it creates interaction
between the local and global manifestations of the church.
B) Paradigm shift
Ecumenism is in search of new identity; transformation, configuration and
stag - nation characterize the present ecumenical landscape. A growing shift
of emphasis: 1) from Christocentric to ecclesiocentric ecumenism.; 2) from
global to local ecumenism; 3) from institutional to people-centered
ecumenism.; 4) from multilateral to bilateral ecumenism; 5) from
inter-church to confessional ecumenism. What are the implications of this
paradigm shift?.
C) Paradigm shift entails change of agenda
1) from unity to issues pertaining to church and society; 2) from mission
and evangelism to people-centered spirituality; 3) from church-centered to
inter-religious ecumenism.
D) Change of agenda implies change of methodology
1) from reflection to action; 2) from consensus-oriented ecumenism to
mutual respect; 3) from an ecumenism to com - mitment to fellowship to a
non-commit - tal ecumenism.
PART II
A) The Middle East: the birth place of the ecumenical movement
1) The Middle East became the birth place of Christianity, church
division, and the ecumenical movement. After the first division of the
church at the Council of Chalcedon (451), ef - forts for unity marked the
history of the church.
2) The emergence of the Roman Catholic Churches in 12th Century and the
Protestant Churches in 18th Century gave a new form and expres - sion to
Christianity in Middle East. It also changed the whole ethos of inter-church
rela - tions.
3) Protestant Churches became the pioneers of the institutional ecumenism.
They created Middle East Council Churches. They also established close
relations with the Protestant Churches of the West.
4) In 1974 the Council was restructured with the participation of the
Oriental and Eastern Orthodox Churches. In 1990 Catholic Churches joined the
Council.
B) What the MECC achieved?
1) It moved the churches from alienation to collaboration; 2) it gave
visibility to Christian presence in the region; 3) it emphasized the pivotal
importance of Christian-Muslim dia - logue; 4) it promoted values of human
rights, peace and justice; 5) it became a bridge between eastern and western
Christianity.
C) What remains to be done?
1) The ecumenical movement must become responsive to new realities. 2)
MECC must become a living reality in the life of the churches. 3) The
Council should revise its methodology by placing more emphasis on
relationship rather than organizing consultations and meetings. 4) The
Christian unity in Middle East, more than in any region, is an urgent
necessity. Common celebration of Easter, as a first step, will give concrete
expression to Christian unity. 5) Christian education must become a
priority: what does it mean to be Christian in a Muslim environment? 6)
Christian-Muslim collaboration on issues of common concern should be given
more importance.
CONCLUSION
The churches are challenged to take the ecumenical movement most
seriously. Being ecumenical, en - gaging in the ecumenical movement is no more
an option. It is the raison d'être of the church. We feel that more
existentially in our part of the world.
##
http://armenianorthodoxchurch.org/gallery-2
From: Emil Lazarian | Ararat NewsPress
Catholicosate of Cilicia
Communication and Information Department
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: [email protected]
Web: http://www.ArmenianOrthodoxChurch.org/
PO Box 70 317
Antelias-Lebanon
"THE ECUMENICAL MOVEMENT IS IN SEARCH OF NEW IDENTITY
AND SELF-ARTICULATION"
H.H. ARAM I
On Monday 27th January, His Holiness Aram I gave a lecture on "The
challenges facing the ecumenical movement" at the Near East School of
Theology. Hereunder the outline of the lecture.-
PART I
A) What are the challenges of the Ecumenical movement?
Ecumenism is essential for "being church": 1) it reminds the
interrelated - ness of churches; 2) it emphasizes the crucial impor - tance of
healing the brokeness of the church; 3) it strengthens the
intercon - nectedness of unity and missio Dei; 4) it creates interaction
between the local and global manifestations of the church.
B) Paradigm shift
Ecumenism is in search of new identity; transformation, configuration and
stag - nation characterize the present ecumenical landscape. A growing shift
of emphasis: 1) from Christocentric to ecclesiocentric ecumenism.; 2) from
global to local ecumenism; 3) from institutional to people-centered
ecumenism.; 4) from multilateral to bilateral ecumenism; 5) from
inter-church to confessional ecumenism. What are the implications of this
paradigm shift?.
C) Paradigm shift entails change of agenda
1) from unity to issues pertaining to church and society; 2) from mission
and evangelism to people-centered spirituality; 3) from church-centered to
inter-religious ecumenism.
D) Change of agenda implies change of methodology
1) from reflection to action; 2) from consensus-oriented ecumenism to
mutual respect; 3) from an ecumenism to com - mitment to fellowship to a
non-commit - tal ecumenism.
PART II
A) The Middle East: the birth place of the ecumenical movement
1) The Middle East became the birth place of Christianity, church
division, and the ecumenical movement. After the first division of the
church at the Council of Chalcedon (451), ef - forts for unity marked the
history of the church.
2) The emergence of the Roman Catholic Churches in 12th Century and the
Protestant Churches in 18th Century gave a new form and expres - sion to
Christianity in Middle East. It also changed the whole ethos of inter-church
rela - tions.
3) Protestant Churches became the pioneers of the institutional ecumenism.
They created Middle East Council Churches. They also established close
relations with the Protestant Churches of the West.
4) In 1974 the Council was restructured with the participation of the
Oriental and Eastern Orthodox Churches. In 1990 Catholic Churches joined the
Council.
B) What the MECC achieved?
1) It moved the churches from alienation to collaboration; 2) it gave
visibility to Christian presence in the region; 3) it emphasized the pivotal
importance of Christian-Muslim dia - logue; 4) it promoted values of human
rights, peace and justice; 5) it became a bridge between eastern and western
Christianity.
C) What remains to be done?
1) The ecumenical movement must become responsive to new realities. 2)
MECC must become a living reality in the life of the churches. 3) The
Council should revise its methodology by placing more emphasis on
relationship rather than organizing consultations and meetings. 4) The
Christian unity in Middle East, more than in any region, is an urgent
necessity. Common celebration of Easter, as a first step, will give concrete
expression to Christian unity. 5) Christian education must become a
priority: what does it mean to be Christian in a Muslim environment? 6)
Christian-Muslim collaboration on issues of common concern should be given
more importance.
CONCLUSION
The churches are challenged to take the ecumenical movement most
seriously. Being ecumenical, en - gaging in the ecumenical movement is no more
an option. It is the raison d'être of the church. We feel that more
existentially in our part of the world.
##
http://armenianorthodoxchurch.org/gallery-2
From: Emil Lazarian | Ararat NewsPress