BOOK REVIEW

Murphy. Francesa Aran (ed.,) and Asprey. Christopher (ed.,), “Ecumenism Today: The
Universal Church in the 21st Century” (UK: Taylor & Francis, 2008)

“Ecumenism Today”, edited by Christopher Asprey and Francesa Murphy is a book that
enlightens the reader about the actual state of the ecumenical dialogue. These eminent authors
from the department of divinity discuss the actual situation for the division of Christians that
has paved the way for disharmony in the Christian communities and if unity possible in such
condition. In saying so they detail out the complication in unifying the churches and propose
solutions if possible to have better relationships between Christian communities.

In the introduction the author states that very little has been achieved since the creation of the
World Council of Churches and since William temple acclaimed this worldwide Christian
fellowship, this ecumenical movement. There were worried that these ecumenical interest
would lead to a culture of “indifferentism” to ecclesial or doctrinal differences, but the
indifference is about the ecumenical project itself. while the Evangelicals and Liberals feel
that the historical lines of church division is insignificant and this ecumenical bottleneck
begins from the difficulties faced by the church themselves and this state of affair has
weakened churches from within today. The author says that since churches are determined by
the culture Christian commitments is overruled and this produces crisis of mission and
catechesis. So this ‘ecumenical movement’ had not achieved the visible unity among
Christians that it had promised and in spite of the continuing effort of the organisations for
promotion of Christian unity is being discussed and agreed upon but it is not initiated or
action is not taken since the process is not terminated by completing the program as it goes
on and on or seemingly proves circular. The author speaks about Karl Barth who was
perturbed about this ecumenical movement as this ecumenical spirit was more at work in
those who regretted the non-participation of the Roman Catholic Church in the faith and
order assembly, or between the Roman See and the protestant like him and it was seen that
the ecumenism was done through official channel after Vatican 2. In saying so he quotes
from Ratzinger, “this kind of grass root ecumenism ultimately produces only splinter-groups
which divide communities and do not even sustain any more profound unity among
themselves despite their propaganda throughout the world.” Therefore, the author has taken
up the challenge of this ‘central task’ by these essays for re-examining the classical
ecumenical movement and in doing so he is reflecting on the ecumenical enterprise itself
since the ecumenical movement has been able to live with that tension.

In the part one “Theological Ecumenism” it is devoted more to the practice of ecumenism
itself. So this part one is divided into four chapter and author Philip G. Ziegler in the first
section titled ‘Stumbling upon Peter? The Question of the Church in Ecumenical Dialogue’
talks about his aims being descriptive, methodical and therapeutic. He begins with a
diagnosis that the present ecumenical is ecclesiological involving the place of church in
ecumenical history and secondly the church’s asymmetrical and referential identity. He goes
on to show the several significant ecclesiological studies and documents from the World
Council of Churches, The church of Jesus Christ, ecclesiological reflections of elected Bishop
of Rome and second Vatican Council and alongside he argues about the real ecclesiological
differences concerning the church’s identity, the rock upon which the church was built which
is Peter as Jesus mentions. In a Vatican document it is mentioned again that the Roman
Catholic Church is the only church with a continuous apostolic succession dating back to
Jesus Christ and the apostle Peter and the Roman Catholic Church is the only true church
established by Jesus. But I think that the Bible has no proof for the catholic assertion.
However Philip says that the a true church is one where the word of God is rightly preached
and sacrament are done in the right way as Jesus organised, and the Apostolic successions
should be more in doctrinal term than done as a sacramental rite which the Anglican and
protestant church follow than the self-understanding Roman catholic church that is a
reformed ecclesiology.

The second chapter is about “Ut Unum Sint: Some Cross-Bench Anglican reflections”
Webster an Anglican priest and Theologian of Systematic wites about Ut Unum Sint, a first
papal letter sent to all bishops of the Roman Catholic Church wholly devoted to the
ecumenical imperative, in which the ecumenical commitment made at Vatican II was
declared irrevocable by Pope John Paul so that the mission for Christian unity should be
sought by all Catholic internationally and locally. The author says that even after 10 years on
the Ut Unum Sint remains same and repeats itself in ecumenical commitment and expectation
that we can be confident of the fact that in the Church of Jesus Christ we can restore the
fellowship and flourish and unity must be met under the divine and by a divine promise that
reconciliation of Christians is possible: ‘every factor of division can be transcended and
overcome in the total gift of self for the sake of the Gospel.’ He asserts that Christian
reconciliation and Christian mission are inseparable because we examine the conscience,
repent and exercise fraternal love in Christianity. He says that in the encyclical there is
humility and joy as well as spiritual and theological dynamism that we sought to teach and
learn and the encyclical is the very characteristic of John Paul II statement which contains the
theological truth, moral and missionary command, and it convinces that the gospel can and
must be known, loved and enacted which the author being an Anglican would be overjoyed to
receive encouragement and instruction of such scope, substance and godliness.

The third chapter, “De Lubac, Ratzinger and von Balthasar: A Communal Adventure in
Ecclesiology” Murphy notes what Cardinal Walter Kasper who promoted Christian unity and
as President Emeritus of the Pontifical Council observes that the Orthodox churches,
Anglican Communion, the Lutheran and Reformed ecclesial communities, the “Free
Churches” and the new Evangelical and Pentecostal communities unity of the church is
centred around the concept of communion, and this ecclesiology of communion was the
theological issue in encyclical Ut Unum Sint. He states that after much brainstorming by
noted theologian on this topic they produced a specific communion ecclesiology as if it were
the only correct version which was a contribution made to Ut Unum Sint and for the reunion
of Christians.

The fourth chapter “Watch and Pray: A Reflection on the Meaning of Ut” Parsons a
theologian talks about the apostolic succession of Peter as an ecumenical reformation that
from this seat Peter continues to lead the church. She speaks about the office of Peter that is
far superior and from which ordinary things are directed and overseen and he was called to
this responsibility by the Lord, a high place with great power as the head of the church which
draws the author to reflect that the root of faith is Peter and it has taught her the very essence
of faith and that this seat continues to lead the church. So the kind of unity she talks is the
kind of ‘church’ which is an imaginative product, an institution that is entirely sociologically
defined whose unity is determined in consequence of some concept or directing idea from out
of which the institution itself is understood to be driven. And she feels that the office of pope
offer quite a different model of engagement that might be exemplary of Christian
commitment.

In the second part “Ecumenical Theology” focus more specifically on some of the familiar
doctrine topics that continue to be significant to ecumenical reflection. In section one speaks
about the ‘Unity and Schism” here the authors note that the division between the Orthodox
and Roman Catholic churches has been due to the fact of the difference they viewed about
rituals, politics, and theology, doctrinal and ecclesiological. And because of these distinctions
which is not so important it has become difficult to separate matter of real significance from
those raised for purpose either purely polemical or ultimately playful. He says no matter how
serious ecumenical engagement are made between the orthodox and catholic communions it
fails to achieve its purpose due to stubborn persistence of the differences, and this scope of
essential difference of opinion or belief overshadows every conversation that attempts to span
the divide. The second section speaks about authority, the apostolic succession of Petrine
ministry in context of ecumenical dialogue in which the authors shows the link between that
ministry and a common proclamation of faith. In the third section ‘Eucharist’ the authors
states that unity mentioned in the encyclical Ut Unum Sint has ignited a positive response
from many churches and have consented to the Roman Pontiff leadership for the entire world
churches. The author examines ecumenical possibilities around the Petrine ministry and unity
of the churches wherein the Bishop of Rome might become a ministry of unity amongst the
divided churches accomplishing a ‘service of love’ recognised by all concerned.

In the third part ‘EPILOGUE Persecution and Theological Ecumenism’ we have two chapters
one ‘United We Stand, Divided We Fall: Is Persecution against Christians Breaking down the
Walls between Churches? Penned by John Pontifex speaks of the persecution of Christians
now and then which is a setting for the discussion on ecumenical relations. According to him
complex issues that govern theological dialogue on authority, tradition and social change
should be discussed than rather religious belief based on psychological and physical threats.
In the next chapter ‘Persecution and Ecumenism’ penned by Robin Gibbons with deep
thought for the ecumenical reformation speaks of Christian community that made up of
different denominations, some live in harmony with all the denominations but others tend to
live within the boundaries of their country and exist by themselves with relation to their
culture. But the author states that since the church is a community and all are united ‘in
christ’ if one is persecuted it will affect the others in the community. The impact is greater
when something happens that affect Christians brother and sisters, so whatever denomination
or churches we come from we need to be united in Christ and should be aware and interested
in the Christian families all over the world. He illustrates from an Easter message wherein the
Patriarchs and Head of churches in Jerusalem had written in 2006 about responsible
involvement of churches throughout the world in trying to reconcile the different parties to
the Holy Land based on truth, justice, and equality among peoples and persons.
To finally conclude, reading and understanding this vast context of ‘Ecumenism Today’ was
very laborious, since the style and profound words used to convey their thought is too
difficult and complex to understand as it is not from one author but different authors writing
it. all the authors are suggesting and pressing for one of the subject like; Eucharist or Primacy
of Peter or Petrine ministry to be foreground for ecumenical debate and Peter Donald presses
upon Eucharist celebration to be the ‘generator of unity’ in the churches since the blood and
bread has to be taken by all believer until Christ return, and it has Christ and the Holy Spirit
present at the Lord’s Supper, to glorify the Father which is accepted in both reformed
protestant and Roman Catholic but not so in case of Primacy of Peter which demonstrates the
important place accorded to the ministry of Peter in orthodox liturgy which calls in for the
Papacy rule for all Christian which I think is not in accordance to the Bible, since we all
called to rule and serve and only Jesus Christ is the head of all churches. The danger of
disunity was mentioned by Paul in his letter to the Philippians stating believers of Philippi to
be unified. There was many threat to their unity like they were persecuted for their faith from
outside, false teacher, and women were fighting in the church causing it to divide. And this is
a danger for every church even today if their beliefs are threatened. But I think one way we
can be unified is because we have Jesus Christ in common and comforter and encourager the
Holy Spirit to guide and lead us all.