Signs of Spring for Ecumenism
Interview With Theologian Jutta Burggraf
PAMPLONA, Spain, DEC. 4, 2004 (Zenit.org).- Though enthusiasm for ecumenism has slackened since the Second Vatican Council, relations between various Christian denominations have improved, says a professor.
Jutta Burggraf, a professor at the School of Theology of the University of Navarre, is a specialist in ecumenism and Mariology. He reviewed the state of ecumenism for ZENIT.
Burggraf is the author of "To Know and Understand One Another: An Introduction to Ecumenism," published by Rialp.
Q: Have relations among Christians of diverse denominations improved 40 years after the Vatican II decree on ecumenism, "Unitatis Redintegratio"?
Burggraf: Without a doubt, relations have improved between Christians of different denominations. At present, there are dialogues -- at very different levels -- among the majority of innumerable Christian communities, and happily we can see many concrete fruits throughout the world.
Suffice it to recall, for example, the Balamand Document, of 1993, which expressed the agreement between Catholics and Orthodox to give a solid ecumenical formation to future priests, to strictly avoid reciprocal attacks in the media, and to honor together all those who have suffered persecution in the name of the Christian faith.
John Paul II described this document as a "new step" on the ecumenical path.
Another important event was the joint declaration of Catholics and Lutherans on the doctrine of justification, signed in Augsburg in 1999. In this respect, evangelical Bishop Knuth commented that, in the midst of the human give-and-take, of the nebulousness of diplomacy, the Holy Spirit has willed to give a sign.
Of course, there are those who do not accept these new developments. The ecumenical enthusiasm of the times following the Council no longer exists. The illusion has been lost that the differences among the different Christian communities would disappear with relative ease.
We have experienced that the path of ecumenism is hard and long. However, we are not in a crisis, but in a situation of greater maturity. We see better today what unites and what separates us.
Q: In your book "To Know and Understand One Another" you say that "the concern for the unity of Christians is not a whim of some modern theologians. It answers the prayer of Christ 'that they all be one.'" Do you think the ordinary Christian is conscious of this?
Burggraf: I think we are far more conscious of it than in the times prior to the Council.
Especially in countries where Christians of different denominations coexist, the custom has spread of meeting to pray together, and of working with one another for the good of society.
Some time ago, a "Forum of Christians Involved in the World of Show Business" was created, which seeks to contribute to the Christian formation of circus and amusement park professionals.
The institution's objective is to foster relations among Catholics, Protestants and Orthodox as well as to fill this special world with the light of the Gospel. It seeks to make Christian coexistence more joyful. In a word, there is awareness that God is calling us to carry out his will together.
Q: Is there still talk of separated brethren or is it a formula that has been surpassed?
Burggraf: Referring to the Orthodox, Pope John Paul II spoke repeatedly of "our rediscovered brothers." It is a happy expression. It underlines that not only are we in the same house of Christ -- being brothers -- but that we also have the will to learn "the art of living together."
Only when we try to understand mutually, can we create an atmosphere of confidence. And only when we show ourselves open to people who think differently, who speak other languages; who believe, pray, and celebrate the mysteries of the faith in a different way, can we prepare a mutual rapprochement.
Respect is reflected, not in the last place, in the vocabulary. It leads to eliminating words, judgments and actions that do not conform, according to justice and truth, to the condition of others.
Q: The Church very much stresses so-called spiritual ecumenism. What is it about?
Burggraf: The ecumenical endeavor is not defined solely by a concern for others, but also for ourselves. Every Christian must ask himself first of all: What testimony of Christ do I give to the world?
If the merciful love of God is not transparent in him, no one will be able to discover the faith through him. A life lived fully according to the Gospel is always attractive and foments by itself unity among men.
How can a Catholic dare to say that in his Church is the "fullness of truth and values" if his personal life is full of lies and selfishness? Or how can he speak with a minimum of authority on the "fullness of grace" if all those around him are fearful and paralyzed and far from experiencing the joy of redemption?
As the Gospels testify, everyone was comfortable in the company of Jesus Christ, and felt themselves accepted and protected. They could lay down their burdens, rest, and recover the joy of living.
Indeed, "there is no true ecumenism without interior conversion," says the Second Vatican Council. It is necessary to look at Christ and to learn from him.
We cannot be content with some superficial changes in our personal life or in our relationship with others. God asks us for the audacity to undergo a sincere inner renewal, and his help will not be lacking.
He asks us for a real conversion of the heart, which does not call only for "moral" qualities, but also for a new way of seeing, appreciating and judging -- in other words, a new vision of faith.
In relation to Christians of other denominations, this consists in forgetting historical rancor, in freeing ourselves from certain prejudices or narrow ways of thinking and in accepting, serenely, incomprehension and mistrust which can always occur while there are men on earth.
So, ecumenism is not, above all, a question of theological doctrine or pastoral collaboration, but of prayer and charity.
According to the famous words of St. Augustine, "pride generates division, and charity is the mother of unity." We are called to engage in the dialogue of love.
Q: You are from Germany, a country where ecumenism is lived day by day. What did you learn in the German environment that you can now apply to a predominantly Catholic setting, such as the Spanish?
Burggraf: I learned to love our Lutheran brothers. Sometimes we can, unwittingly and because of lack of formation, grieve and even wound them by general and unjust judgments on them.
For example, Lutherans' piety might seem "cold" to us, because we don't see any images of the Virgin, the angels, or the saints in their churches or homes. But in reality this judgment of ours is due to ignorance of their Christ-centered spirituality, which might be, in a concrete case, much more profound and "warm" than that of many Catholics.
Moreover, the Lutherans have other Christian symbols, such as crosses, ornamental epigraphs and inscriptions carved in wood, which abound in homes and also on the streets of some cities of northern Germany.
This relative lack of images is abundantly compensated by a rich musical tradition, as if what they have not expressed plastically, they express through religious, choral and instrumental music.
ZE04120401
PAMPLONA, Spain, DEC. 4, 2004 (Zenit.org).- Though enthusiasm for ecumenism has slackened since the Second Vatican Council, relations between various Christian denominations have improved, says a professor.
Jutta Burggraf, a professor at the School of Theology of the University of Navarre, is a specialist in ecumenism and Mariology. He reviewed the state of ecumenism for ZENIT.
Burggraf is the author of "To Know and Understand One Another: An Introduction to Ecumenism," published by Rialp.
Q: Have relations among Christians of diverse denominations improved 40 years after the Vatican II decree on ecumenism, "Unitatis Redintegratio"?
Burggraf: Without a doubt, relations have improved between Christians of different denominations. At present, there are dialogues -- at very different levels -- among the majority of innumerable Christian communities, and happily we can see many concrete fruits throughout the world.
Suffice it to recall, for example, the Balamand Document, of 1993, which expressed the agreement between Catholics and Orthodox to give a solid ecumenical formation to future priests, to strictly avoid reciprocal attacks in the media, and to honor together all those who have suffered persecution in the name of the Christian faith.
John Paul II described this document as a "new step" on the ecumenical path.
Another important event was the joint declaration of Catholics and Lutherans on the doctrine of justification, signed in Augsburg in 1999. In this respect, evangelical Bishop Knuth commented that, in the midst of the human give-and-take, of the nebulousness of diplomacy, the Holy Spirit has willed to give a sign.
Of course, there are those who do not accept these new developments. The ecumenical enthusiasm of the times following the Council no longer exists. The illusion has been lost that the differences among the different Christian communities would disappear with relative ease.
We have experienced that the path of ecumenism is hard and long. However, we are not in a crisis, but in a situation of greater maturity. We see better today what unites and what separates us.
Q: In your book "To Know and Understand One Another" you say that "the concern for the unity of Christians is not a whim of some modern theologians. It answers the prayer of Christ 'that they all be one.'" Do you think the ordinary Christian is conscious of this?
Burggraf: I think we are far more conscious of it than in the times prior to the Council.
Especially in countries where Christians of different denominations coexist, the custom has spread of meeting to pray together, and of working with one another for the good of society.
Some time ago, a "Forum of Christians Involved in the World of Show Business" was created, which seeks to contribute to the Christian formation of circus and amusement park professionals.
The institution's objective is to foster relations among Catholics, Protestants and Orthodox as well as to fill this special world with the light of the Gospel. It seeks to make Christian coexistence more joyful. In a word, there is awareness that God is calling us to carry out his will together.
Q: Is there still talk of separated brethren or is it a formula that has been surpassed?
Burggraf: Referring to the Orthodox, Pope John Paul II spoke repeatedly of "our rediscovered brothers." It is a happy expression. It underlines that not only are we in the same house of Christ -- being brothers -- but that we also have the will to learn "the art of living together."
Only when we try to understand mutually, can we create an atmosphere of confidence. And only when we show ourselves open to people who think differently, who speak other languages; who believe, pray, and celebrate the mysteries of the faith in a different way, can we prepare a mutual rapprochement.
Respect is reflected, not in the last place, in the vocabulary. It leads to eliminating words, judgments and actions that do not conform, according to justice and truth, to the condition of others.
Q: The Church very much stresses so-called spiritual ecumenism. What is it about?
Burggraf: The ecumenical endeavor is not defined solely by a concern for others, but also for ourselves. Every Christian must ask himself first of all: What testimony of Christ do I give to the world?
If the merciful love of God is not transparent in him, no one will be able to discover the faith through him. A life lived fully according to the Gospel is always attractive and foments by itself unity among men.
How can a Catholic dare to say that in his Church is the "fullness of truth and values" if his personal life is full of lies and selfishness? Or how can he speak with a minimum of authority on the "fullness of grace" if all those around him are fearful and paralyzed and far from experiencing the joy of redemption?
As the Gospels testify, everyone was comfortable in the company of Jesus Christ, and felt themselves accepted and protected. They could lay down their burdens, rest, and recover the joy of living.
Indeed, "there is no true ecumenism without interior conversion," says the Second Vatican Council. It is necessary to look at Christ and to learn from him.
We cannot be content with some superficial changes in our personal life or in our relationship with others. God asks us for the audacity to undergo a sincere inner renewal, and his help will not be lacking.
He asks us for a real conversion of the heart, which does not call only for "moral" qualities, but also for a new way of seeing, appreciating and judging -- in other words, a new vision of faith.
In relation to Christians of other denominations, this consists in forgetting historical rancor, in freeing ourselves from certain prejudices or narrow ways of thinking and in accepting, serenely, incomprehension and mistrust which can always occur while there are men on earth.
So, ecumenism is not, above all, a question of theological doctrine or pastoral collaboration, but of prayer and charity.
According to the famous words of St. Augustine, "pride generates division, and charity is the mother of unity." We are called to engage in the dialogue of love.
Q: You are from Germany, a country where ecumenism is lived day by day. What did you learn in the German environment that you can now apply to a predominantly Catholic setting, such as the Spanish?
Burggraf: I learned to love our Lutheran brothers. Sometimes we can, unwittingly and because of lack of formation, grieve and even wound them by general and unjust judgments on them.
For example, Lutherans' piety might seem "cold" to us, because we don't see any images of the Virgin, the angels, or the saints in their churches or homes. But in reality this judgment of ours is due to ignorance of their Christ-centered spirituality, which might be, in a concrete case, much more profound and "warm" than that of many Catholics.
Moreover, the Lutherans have other Christian symbols, such as crosses, ornamental epigraphs and inscriptions carved in wood, which abound in homes and also on the streets of some cities of northern Germany.
This relative lack of images is abundantly compensated by a rich musical tradition, as if what they have not expressed plastically, they express through religious, choral and instrumental music.
ZE04120401
posted by Eric Nicolai @ 11:26 a.m.
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