PRESS RELEASE
Catholicosate of Cilicia
Communication and Information Department
Contact: V.Rev.Fr.Krikor Chiftjian, Communications Officer
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: info@armenianorthodoxchurch.org
Web:
PO Box 70 317
Antelias-Lebanon
Armenian version: nian.htm
IN AN INTERVIEW WITH A GERMAN MAGAZINE HIS HOLINESS POINTS TO THE NEED
OF A NEW WORLD VISION FOR THE ECUMENICAL MOVEMENT
The Germany-based Schneller Magazine recently conducted an interview with
Catholicos Aram I on the ecumenical movement particularly in light of the
large-scale changes the world is witnessing.
Given his long years of experience in the Ecumenical movement, the
Catholicos analyzed the situation identifying some problems and expressing
his viewpoints on a number of aspects related to the movement.
The Catholicos expressed his firm belief that in the current world the
Church can not survive and carry out its mission without an ecumenical
vision. He emphasized that the Ecumenical Movement needed to broaden its
vision, become more realistic in its approaches and should not ignore the
multicultural and multi-religious society in which the 21st century Church
lives.
In this context, the Pontiff advised that Ecumenism, which has acquired a
largely institutional character, should retain its true identity as a
movement, a vision. He called on the youth to breathe new life into the
ecumenical movement, which has started to show signs of ageing, by
reevaluating its role in light of the challenges facing present day
societies.
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"AS GOD’S GIFT THE ECUMENICAL VISION TOUCHES
THE VERY ESSENCE AND MISSION OF THE CHURCH"
HIS HOLINESS ARAM I
This is the text of an interview that Schneller Magazine, German magazine
published in Stuttgart, had with His Holiness Aram I.
His Holiness Aram I Catholicos of Cilicia born in Beirut in 1947; an
international ecumenical leader. Moderator of the World Council of Churches
>From 1991-2006; actually president of the Middle East Council of Churches;
author of several books in Armenian, English and French on theology and
ecumenism.
Your Holiness, why is the ecumenical movement important?
The ecumenical movement is God’s gift and call: it requires human response.
Our response to the ecumenical movement is strongly affected and shaped, and
largely conditioned by realities and developments that surround us, as well
as by the churches’ requirements and needs. The ecumenical movement is not a
fixed reality; it is in dynamic process of change. And the changes occurring
in the ecumenical movement have concrete implications to its substance and
form, its priorities and expressions. The churches ma have different
perceptions of ecumenism; and they may respond differently to it. But the
churches cannot live without ecumenism. As God’s gift, the ecumenical vision
touches the very essence and mission of the church.
In your recent book "For a Church Beyond its Walls", you ascribe the turmoil
within the ecumenical movement partly to the tension between conservative
ecumenism and liberal ecumenism. What are the differences between the two?
Conservative ecumenists maintain that visible unity is the goal of the
ecumenical movement, and therefore, the whole ecumenical work must be
directed towards it; whereas liberal ecumenists believe that working for
justice and peace should become the priority for the ecumenical movement. I
do not see contraction between these approaches, they are interconnected
complementing and enriching each other. It is vitally important that we
develop a holistic and interactive view of ecumenism.
There are also differences in respect to the agenda. Some activists plea for
example for women’s and homosexual rights as a priority.
The ecumenical movement must not aim at establishing its own agenda. The
agenda of the ecumenical movement is the agenda of the churches. The
ecumenical movement must provide the proper context and framework within
which different agendas of the churches must interact through a meaningful
dialogue. The problem that we face actually is twofold: first, churches are
bringing different contradictory agendas to the ecumenical movement. The
latter must be able to engage these agendas into what I call a
convergence-oriented process through a realistic dialogue which must respect
the perspectives and traditions of all churches. Second, the growing
participation of Christian NGO’s in the ecumenical movement is changing not
only the institutional expressions of the movement, but also its agenda.
This situation is creating tension between the churches ad the Christian
NGOs. If this tension is not addressed seriously, it may lead to
polarization and even disintegration of the ecumenical movement.
In which direction will ecumenism develop? You propose in your book
"people-centered ecumenism". Can you explain it?
The time for institutionalized ecumenism is coming to an end. The time for
conciliar life, conciliar decision and conciliar action begins. Ecumenism is
steadily coming out from the narrow confines of institution and even going
beyond the churches. Ecumenism is marginal for some churches, while it
appears as a top priority for ecumenical agencies and action groups.
Grassroots ecumenism is gaining more attraction in many regions. There is a
growing awareness that if the ecumenical movement is not rooted in the life
of people and is not looked at from the perspective of people, its
authenticity and credibility will be considerably undermined. In fact,
ecumenism is not something to be imported from the outside or developed on
an institution-centered basis; rather, it must emanate from the very life of
people and be owned by the people. It must touch the life of people in all
its layers and dimensions. We must always bear in mind that the church is
the people of God. We must distinguish between the nature and the form. As a
consequence of people-centered ecumenism, a life-centered vision of
ecumenism is emerging as a feasible paradigm. Such a vision, which has all
the potential to take the ecumenical movement beyond its institutional
expressions, is already in formation in many regions.
When you look at world conflict, regions like the Middle East, what is the
task of the ecumenical movement?
The church’s approach to violence must be proactive and not reactive.
Non-violence must be considered as a powerful strategy and an active
approach to overcoming violence. The church must preach tolerance, mutual
openness and acceptance. Our Christian vocation is to become agents of God’s
reconciliation, healing and transformation. Others’ strategy is "war on
terror"; ours is "overcoming violence", others’ objective is "security",
even by military intervention, ours is peace with justice and the promotion
of mutual understanding and trust. This was precisely the aim of the
ecumenical movement when it launched the Decade to Overcome Violence. We can
overcome violence by promoting human rights and dignity, peace with justice,
and reconciliation. Overcoming violence must become a priority and permanent
item on the ecumenical agenda.
You did start your ecumenical career as a youth delegate. How do you view
the role of young people?
The quality and quantity of persons interested in ecumenical life is
declining. The survival of the ecumenical movement is largely conditioned on
the active and responsible involvement of youth. A vision requires
visionaries to dream and struggle for its realization. The preparation of a
new ecumenical generation is imperative. The ecumenical journey is a
pilgrimage of faith and hope. I have been on this pilgrimage since 1970. In
this journey I have had dreams: I dreamed that mutual recognition of
baptism, the seal of our Christian identity and foundation of Christian
unity would soon be realized. I dreamed that all the churches of the world
would celebrate the Resurrection of our common Lord together on the same
day, as one of the visible expressions of Christian unity. I dreamed that an
assembly – if not a council – with the participation of all churches would
be convened to celebrate their fellowship in Christ and address common
challenges facing the church and humanity. Dreaming is an essential
dimension of "being ecumenical". I am confident that new generations
sustained by renewed faith and hope, vision and commitment, will continue
dreaming and struggling for the ecumenical cause.
***
The Armenian Catholicosate of Cilicia is one of the two Catholicosates of
the Armenian Orthodox Church. For detailed information about the Ecumenical
activities of the Cilician Catholicosate, you may refer to the web page of
the Catholicosate, The Cilician
Catholicosate, the administrative center of the church is located in
Antelias, Lebanon.