| 4. In Ecumenism | ||||
If the ecumenical movement as a distinct and organized phenomenon is relatively recent, the idea of the unity of God's people, which this movement seeks to restore, is profoundly based in Scripture. Such an objective was the constant concern of the Lord (Jn. 10:16; 17:11, 20-23). It looks to the union of Christians in faith, hope and love (Eph. 4:2-5), in mutual respect (Phil. 2: 1-5) and solidarity (1 Cor. 12:14-27; Rom. 12:45), but also and above all an organic union in Christ, after the manner of vine and branches (Jn. 15:4-5), head and members (Eph. 1:22-23; 4:12- 16). This union should be perfect, in the likeness of the union of the Father and the Son (Jn. 17:11, 22). Scripture provides its theological foundation (Eph. 4:4-6; Gal. 3:27-28), the first apostolic community its concrete, living model (Acts 2:44; 4:32). | ||||
Most of the issues which ecumenical dialogue has to confront are related in some way to the interpretation of biblical texts. Some of the issues are theological: eschatology, the structure of the church, primacy and collegiality, marriage and divorce, the admission of women to the ministerial priesthood and so forth. | ||||
Others are of a canonical and juridical nature: They concern the administration of the universal church and of local churches. There are others, finally, that are strictly biblical: the list of the canonical books, certain hemmeneutical questions, etc. | ||||
Although it cannot claim to resolve all these issues by itself, biblical exegesis is called upon to make an important contribution in the ecumenical area. A remarkable degree of progress has already been achieved. Through the adoption of the same methods and analogous hermeneutical points of view, exegetes of various Christian confessions have arrived at a remarkable level of agreement in the interpretation of Scripture, as is shown by the text and notes of a number of ecumenical translations of the Bible, as well as by other publications. | ||||
Indeed, it is clear that on some points differences in the interpretation of Scripture are often stimulating and can be shown to be complementary and enriching. Such is the case when these differences express values belonging to the particular tradition of various Christian communities and so convey a sense of the manifold aspects of the mystery of Christ. | ||||
Since the Bible is the common basis of the rule of faith, the ecumenical imperative urgently summons all Christians to a rereading of the inspired text, in docility to the Holy Spirit, in charity, sincerity and humility; it calls upon all to meditate on these texts and to live them in such a way as to achieve conversion of heart and sanctity of life. These two qualities, when united with prayer for the unity of Christians, constitute the soul of the entire ecumenical movement (cf. Unitatis Redintegratio, No. 8). To achieve this goal, it is necessary to make the acquiring of a Bible something within the reach of as many Christians as possible, to encourage ecumenical translations�since having a common text greatly assists reading and understanding together�and also ecumenical prayer groups, in order to contribute, by an authentic and living witness, to the achievement of unity within diversity (cf. Rom. 12:4-5). | ||||