POPE VISITS COLA SC http://www.nytimes.com/1987/09/11/us/the-papal-visit-visit-to-south-carolina-reflects-rise-of-catholics-in-bible-belt.html
Is ecumenism biblical? Should a Christian be involved in the ecumenical movement?
Question: “Is ecumenism biblical? Should a Christian be involved in the ecumenical movement?”
Answer: Walter A. Elwell, in The Concise Evangelical Dictionary of Theology, defines ecumenism as “the organized attempt to bring about the cooperation and unity among Christians.” On an international level, the World Council of Churches represents ecumenism when it states its purpose this way: “The World Council of Churches is a fellowship of churches which confess the Lord Jesus Christ as God and Savior according to the scriptures, and therefore seek to fulfill together their common calling to the glory of the one God, Father, Son and Holy Spirit. It is a community of churches on the way to visible unity in one faith and one eucharistic fellowship, expressed in worship and in common life in Christ. It seeks to advance towards this unity, as Jesus prayed for his followers, ‘so that the world may believe’ (John 17:21)” (www.wcc-coe.org). On a national level, a document called Evangelicals and Catholics Together: The Christian Mission in the Third Millennium, published in 1994 and endorsed by some rather prominent representatives of evangelical Christianity and Roman Catholicism, is another example of ecumenism.
Ecumenism can also be defined more broadly: “a movement that promotes worldwide unity among all religions through greater cooperation.” For example, a Christian priest may invite a Muslim imam to speak in his pulpit, or a church may get together with a Hindu temple to hold a joint prayer service. Defined this way, ecumenism is definitely wrong. We are not to be “yoked together with unbelievers” (2 Corinthians 6:14; see also Galatians 1:6–9). Light and darkness have no fellowship with each other.
For this article, we will restrict the definition of ecumenism to “the move toward unity among Christian groups.” The important question is this: are ecumenical ventures right and biblical? Should we be involved with other “Christians” in joint ventures locally, nationally, or internationally? The answer is not absolute. Of course, unity among true Christians is important (Psalm 133:1; John 17:22). But what if some of those who profess Christianity actually deny certain fundamentals of the faith? One must consider each situation individually. Here are a couple of questions that will help us make God-honoring decisions regarding ecumenism:
First of all, are those we are joining with truly Christians in the biblical sense of the word? Many people and organizations reference the name of Jesus Christ and even state He is Lord and Savior yet clearly reject what the Bible says about Him. Obvious examples of this are Mormons and Jehovah’s Witnesses, who call themselves followers of Jesus Christ and claim to be “Christian” yet deny what the Bible declares concerning Christ’s nature and work. A not-so-obvious example is liberal Christianity. Liberal Christianity is found in almost every denomination, and, although it may seem Christian, it usually rejects several essential truths. Liberals often deny or diminish the inspiration and authority of the Bible (2 Timothy 3:16), the exclusive nature of salvation in Christ (John 14:6; 1 Timothy 2:5), and the total dependence upon God’s grace, apart from human works, for salvation (Romans 3:24, 28; Galatians 2:16; Ephesians 2:8–9).
There is a major emphasis in our day on ecumenical unity among evangelicals and Roman Catholics. Those who promote such unity state that both groups are Christian and both are God-honoring systems of faith. But there are substantial differences between the two groups. Biblical Christianity and Roman Catholicism are two different religions that practice and believe different things about how one is saved, the authority of the Bible, the priesthood of believers, the nature of man, the work of Christ on the cross, etc. The list of irreconcilable differences between what the Bible says and what the Roman Catholic Church says make any joint mission between the two impossible. Those who deny this are not being true to what they say they believe, no matter which side they are on. Any Catholic who is serious about his faith will reject what a serious evangelical Christian believes, and vice-versa.
One of the draws of ecumenism is that often theologically divergent groups are passionately like-minded regarding certain issues. Biblical Christians usually hold a strong pro-life stance, a traditional view of the family, a conviction to care for the homeless and sick, and a desire to see justice in the world. Other groups, which may have unbiblical theology, can hold the same social positions. Thus, the temptation to pool resources in pursuit of a common cause is sometimes great. This leads to the next question.
Second, what is the ultimate goal of this ecumenical venture? Scripture gives clear guidance as to how Bible-believing Christians are to live. Colossians 3:17 states our purpose this way: “Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” Regarding our interactions with the lost, Jesus says in Matthew 5:16, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” Matthew 28:18–20 and 1 Corinthians 2:2 make the gospel our top priority. All that we do is to bring glory and honor to God, we are to live in good works before a lost and dying world, and we must bring to the world the life-changing message of the gospel. Sharing the death and resurrection of Christ brings glory to God and should motivate our interaction with the world.
Regarding ecumenical ventures, we need to ask whether or not these goals are being pursued. Often, sharing the gospel becomes an afterthought, if it is even thought of at all. In place of the gospel, ecumenism tends to focus on political and social messages. Rather than seek to transform hearts, ecumenical endeavors often seek to transform environments—political, social, or financial. The ultimate goal of our actions should be the salvation of lost sinners (Ephesians 2:1–3). The angels of heaven rejoice over one sinner who repents (Luke 15:10). There is nothing in the Bible that says the angels rejoice when a law is passed, when a well is dug, or when a street is paved. (Not that there is anything wrong with accomplishing those things, but they cannot be allowed to overshadow the gospel.) As we contemplate ecumenical ventures, we need to make sure God’s kingdom is being expanded through evangelism.
In conclusion, should we be involved in ecumenical cooperation with other Christian churches and other groups of believers? If there is no doctrinal compromise on core Christian belief, if the gospel is not being watered-down or sidelined, if believers can maintain a clear testimony before the world, and if God is glorified, then we may freely and joyfully join with other believers in pursuit of God’s kingdom.
Recommended Resources: The Master’s Plan for the Church by John Macarthur
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Is ecumenism biblical? Should a Christian be involved in the ecumenical movement?
POPE NEWS THEMES 2017 http://www.romereports.com/2017/02/07/pope-francis-message-for-lent-2017
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Pope Francis’ message for Lent 2017
The Word is a gift. Other persons are a gift.
Dear Brothers and Sisters,
Lent is a new beginning, a path leading to the certain goal of Easter, Christ’s victory over death. This season urgently calls us to conversion. Christians are asked to return to God “with all their hearts” (Joel 2:12), to refuse to settle for mediocrity and to grow in friendship with the Lord. Jesus is the faithful friend who never abandons us. Even when we sin, he patiently awaits our return; by that patient expectation, he shows us his readiness to forgive (cf. Homily, 8 January 2016).
Lent is a favorable season for deepening our spiritual life through the means of sanctification offered us by the Church: fasting, prayer and almsgiving. At the basis of everything is the word of God, which during this season we are invited to hear and ponder more deeply. I would now like to consider the parable of the rich man and Lazarus (cf. Lk 16:19-31). Let us find inspiration in this meaningful story, for it provides a key to understanding what we need to do in order to attain true happiness and eternal life. It exhorts us to sincere conversion.
1. The other person is a gift
The parable begins by presenting its two main characters. The poor man is described in greater detail: he is wretched and lacks the strength even to stand. Lying before the door of the rich man, he fed on the crumbs falling from his table. His body is full of sores and dogs come to lick his wounds (cf. vv. 20-21). The picture is one of great misery; it portrays a man disgraced and pitiful.
The scene is even more dramatic if we consider that the poor man is called Lazarus: a name full of promise, which literally means “God helps”. This character is not anonymous. His features are clearly delineated and he appears as an individual with his own story. While practically invisible to the rich man, we see and know him as someone familiar. He becomes a face, and as such, a gift, a priceless treasure, a human being whom God loves and cares for, despite his concrete condition as an outcast (cf. Homily, 8 January 2016).
Lazarus teaches us that other persons are a gift. A right relationship with people consists in gratefully recognizing their value. Even the poor person at the door of the rich is not a nuisance, but a summons to conversion and to change. The parable first invites us to open the doors of our heart to others because each person is a gift, whether it be our neighbor or an anonymous pauper. Lent is a favorable season for opening the doors to all those in need and recognizing in them the face of Christ. Each of us meets people like this every day. Each life that we encounter is a gift deserving acceptance, respect and love. The word of God helps us to open our eyes to welcome and love life, especially when it is weak and vulnerable. But in order to do this, we have to take seriously what the Gospel tells us about the rich man.
2. Sin blinds us
The parable is unsparing in its description of the contradictions associated with the rich man (cf. v. 19). Unlike poor Lazarus, he does not have a name; he is simply called “a rich man”. His opulence was seen in his extravagant and expensive robes. Purple cloth was even more precious than silver and gold, and was thus reserved to divinities (cf. Jer 10:9) and kings (cf. Jg 8:26), while fine linen gave one an almost sacred character. The man was clearly ostentatious about his wealth, and in the habit of displaying it daily: “He feasted sumptuously every day” (v. 19). In him we can catch a dramatic glimpse of the corruption of sin, which progresses in three successive stages: love of money, vanity and pride (cf. Homily, 20 September 2013).
The Apostle Paul tells us that “the love of money is the root of all evils” (1 Tim 6:10). It is the main cause of corruption and a source of envy, strife and suspicion. Money can come to dominate us, even to the point of becoming a tyrannical idol (cf. Evangelii Gaudium, 55). Instead of being an instrument at our service for doing good and showing solidarity towards others, money can chain us and the entire world to a selfish logic that leaves no room for love and hinders peace.
The parable then shows that the rich man’s greed makes him vain. His personality finds expression in appearances, in showing others what he can do. But his appearance masks an interior emptiness. His life is a prisoner to outward appearances, to the most superficial and fleeting aspects of existence (cf. ibid., 62).
The lowest rung of this moral degradation is pride. The rich man dresses like a king and acts like a god, forgetting that he is merely mortal. For those corrupted by love of riches, nothing exists beyond their own ego. Those around them do not come into their line of sight. The result of attachment to money is a sort of blindness. The rich man does not see the poor man who is starving, hurting, lying at his door.
Looking at this character, we can understand why the Gospel so bluntly condemns the love of money: “No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money” (Mt 6:24).
3. The Word is a gift
The Gospel of the rich man and Lazarus helps us to make a good preparation for the approach of Easter. The liturgy of Ash Wednesday invites us to an experience quite similar to that of the rich man. When the priest imposes the ashes on our heads, he repeats the words: “Remember that you are dust, and to dust you shall return”. As it turned out, the rich man and the poor man both died, and the greater part of the parable takes place in the afterlife. The two characters suddenly discover that “we brought nothing into the world, and we can take nothing out of it” (1 Tim 6:7).
We too see what happens in the afterlife. There the rich man speaks at length with Abraham, whom he calls “father” (Lk 16:24.27), as a sign that he belongs to God’s people. This detail makes his life appear all the more contradictory, for until this moment there had been no mention of his relation to God. In fact, there was no place for God in his life. His only god was himself.
The rich man recognizes Lazarus only amid the torments of the afterlife. He wants the poor man to alleviate his suffering with a drop of water. What he asks of Lazarus is similar to what he could have done but never did. Abraham tells him: “During your life you had your fill of good things, just as Lazarus had his fill of bad. Now he is being comforted here while you are in agony” (v. 25). In the afterlife, a kind of fairness is restored and life’s evils are balanced by good.
The parable goes on to offer a message for all Christians. The rich man asks Abraham to send Lazarus to warn his brothers, who are still alive. But Abraham answers: “They have Moses and the prophets, let them listen to them” (v. 29). Countering the rich man’s objections, he adds: “If they will not listen either to Moses or to the prophets, they will not be convinced even if someone should rise from the dead” (v. 31).
The rich man’s real problem thus comes to the fore. At the root of all his ills was the failure to heed God’s word. As a result, he no longer loved God and grew to despise his neighbor. The word of God is alive and powerful, capable of converting hearts and leading them back to God. When we close our heart to the gift of God’s word, we end up closing our heart to the gift of our brothers and sisters.
Dear friends, Lent is the favorable season for renewing our encounter with Christ, living in is word, in the sacraments and in our neighbor. The Lord, who overcame the deceptions of the Tempter during the forty days in the desert, shows us the path we must take. May the Holy Spirit lead us on a true journey of conversion, so that we can rediscover the gift of God’s word, be purified of the sin that blinds us, and serve Christ present in our brothers and sisters in need. I encourage all the faithful to express this spiritual renewal also by sharing in the Lenten Campaigns promoted by many Church organizations in different parts of the world, and thus to favor the culture of encounter in our one human family. Let us pray for one another so that, by sharing in the victory of Christ, we may open our doors to the weak and poor. Then we will be able to experience and share to the full the joy of Easter.
From the Vatican, 18 October 2016
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