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Oic Inset 52.1 with Reversed Heading 2.Docx ONE IN CHRIST CONTENTS VOLUME 52 (2018) NUMBER 1 ARTICLES Pope Francis and Ecumenism. Susan K. Wood 3 Ecumenism, Reception and Identity in the Rite of Christian Initiation of Adults Process: A Theological Reflection. Anne Francis 15 Eucharist: An Opportunity for Familial Reception? Ray Temmerman 31 Catholic Contemplative Engagement with India in the Life and Theological Thought of Jules Monchanin SAM, Henri Le Saux OSB, and Bede Griffiths OSB CAM. Judson B. Trapnell 40 Why do we still talk about Luther the Reformer? Katharina Schachl 70 Unity, Action, and Spirituality. Prospects and Challenges at the Intersection between Contemporary Receptive Ecumenism and Nathan Söderblom’s Ecumenical Vision. Sara Gehlin 78 Word of God and Monasticism in Karl Barth. Luigi Gioia 93 Reflections on vernacular translations of the Bible at the beginning of the sixteenth century. Annie Noblesse-Rocher 110 Ecumenism at Oxford. A View from the University Catholic Chaplaincy. Roderick Strange 124 Rainer Zimmer-Winkel: an Interview with William Russell MAFR 135 REPORTS German Bishops’ Proposed Guidelines on Eucharistic Sharing in Interchurch Families. Ruth Reardon 149 Interchurch Families: what about the Children? Doral Hayes 158 Al Mowafaqa Ecumenical Institute. Roselyne Dupont-Roc 164 Historic Ordination of a Deaconess in the Tehran Diocese of the Armenian Church. Hratch Tchilingirian 167 An English ARC report, seen from an interchurch family perspective. Ruth Reardon 170 BOOK REVIEWS 176 1 ONE IN CHRIST VOL. 52 NO. 1 EDITORIAL How to give an overview of this One in Christ issue with its wide spectrum of topics? Perhaps in pointing out certain convergences. In the context of Pope’s Francis recent visit to the WCC for its 70th anniversary, let us begin with the articles exploring the opportunities to go further in the ecumenical dialogue such as those of Wood, Francis, Temmerman. Wood presents Pope Francis as a force for ecumenical unity with his charismatic approach and his insistence upon the fundamental of the Christian faith. Francis explores the Rite of Christian Initiation for Adults and shows how it promotes an ecumenical understanding. As to Temmerman, his paper is focused on Eucharistic participation by way of exception where Christians of other traditions are concerned and how this exception in reception would open the way to a more normal application of canonical exception. With Reardon’s report we see that the ecumenical dialogue is a hard job as reflected in the recent dispute within the German Bishops’ Conference about the Proposed Guidelines on Eucharistic Sharing in Interchurch Families. Haye’s report moves in the same direction when she proposes it is time to examine the lived experience of Interchurch Families and to hear the testimony of the children belonging to them. The interview with Zimmer-Winkel and the report of Dupont-Roc point towards other contexts of ecumenical dialogue in the Holy Land for the first, in Morocco for the second. And it provides us with much food for thought and makes us discover that there are different ways of living ecumenism. The importance of the Holy Land as a Cathedra, a place from which you are taught, seems very interesting and perhaps invites us to deepen Jewish tradition and to consider interreligious dialogue more carefully. In this sense the experiences of J. Monchanin, H. Le Saux and B. Griffiths as related in Trapnell's contribution are very interesting ones because of their confrontation to another culture and religion, and the opportunity they found there to renew their own spiritual and theological approaches. Another important part of this issue consists of articles linked with prominent figures of Reformation. Schachl offers a reflexion on how we can take advantage of the celebration of the 500th anniversary of the Reformation from the perspective of the present and of the future. She underlines the relevance of Luther’s themes such as the EDITORIAL 2 unconditional welcome of God, the Extra nos or importance of the Other, and the reality of liberation instead of liberty. Gehlin studies the contemporary concept of receptive ecumenism in the light of Söderblom’s ecumenical endeavours and what they have in common in spite of different historical and contextual settings: the emphasis on spirituality and common action for Christian unity. Gioia states that it is best to approach familiar questions by engaging with interlocutors who challenge the most. In fact, Barth’s criticism of monasticism is a very positive one, pointing out that monasticism as action plays an essential role in giving witness to the infallible power of God’s grace. Noblesse-Rocher provides us with a very accurate study of the translation of the Bible in the vernacular at the beginning of the sixteenth century, a turning point in the history of Christianity, whether the work of Reformers, or of the humanists, or of the Counter-Reformation. Strange gives us an historical account of ecumenism in Oxford from the point of view of a Catholic chaplain and shows us how friendship and common action play an essential role towards Christian unity. It is important to mention the report of Tchilingirian about the historic ordination of a deaconess in the Tehran diocese of the Armenian Church in 2017. It is a very important question on which the Catholic Church is also reflecting. We are looking forward to a further contribution on this subject for a subsequent issue. 3 ONE IN CHRIST VOL. 52 NO. 1 POPE FRANCIS AND ECUMENISM Susan K. Wood* The author shows how Pope Francis is a force for ecumenical unity with his charismatic approach and his emphasis on the fundamental of the Christian faith: ‘One Lord, one faith…’. In a first part, she presents the major themes pertaining to ecumenism such as dialogue, encounter, reconciled diversity, journey, ecumenism of blood, founding all these aspects on a personal relationship with Christ in prayer. In a second part she recalls spectacular ecumenical gestures of Pope Francis pointing out how he was already involved as Archbishop of Buenos Aires in a dialogue based on friendship, personal encounters and how he favours the role of discernment and personal responsibility in a very Ignatian way. Although Pope Francis has written little on ecumenism, he has made some spectacular ecumenical gestures. In the first part of this presentation I will present the themes in Pope Francis’ writing that pertain to ecumenism. In the second part, I will describe some of his spectacular ecumenical gestures. While Pope Francis has cultivated relationships with the Orthodox, celebrating an ecumenical service with Orthodox churches in the Church of the Holy Sepulcher in Jerusalem in 2014 and meeting with Russian Orthodox Patriarch Kirill in Havana, Cuba on February 12, 2016, since 2017 was the five hundredth centenary of the Reformation, I will focus my attention on his spectacular ecumenical gestures to Evangelicals, Pentecostals, and Lutherans. * Susan K. Wood, SCL, professor and Chair of the Department of Theology at Marquette University, Milwaukee, WI, USA, serves on the U.S. Lutheran- Roman Catholic Dialogue (1994-present), the North American Roman Catholic-Orthodox Theological Consultation (2005-present), and the International Lutheran-Catholic Dialogue (2008-present). Her various publications include A Shared Spiritual Journey: Lutherans and Catholics Traveling toward Unity, co-authored with Timothy J. Wingert (Paulist Press, 2016). WOOD Pope Francis & Ecumenism 4 The importance of witnessing through gestures is evident in Pope Francis’ response to a young person who asked him during the World Youth Day at Krakow in 2016, ‘What must I say to my friend who does not believe in God? How do I convert him?’ Pope Francis answered: ‘The last thing that you must do is to say something. Take action! Live! Then, seeing your life, our witnessing, the other one will perhaps ask you why you live thus.’1 Pope Francis’ Apostolic Letter Evangelii Gaudium (EG), 28 November 2013, only devotes three sections (244-246) to ecumenism, where he emphasizes the importance of common witness for peace in the world, warning that the starting point should not be differences that exist, but the common faith, all the while respecting the ‘hierarchy of truths’ (UR 11) since not all statements and practices of the faith have the same weight. In addition to specific references to ecumenism, a number of recurring themes in his writing directly relate to ecumenical relationships and the unity among Christians, namely dialogue, encounter, journey, the model of unity as ‘reconciled diversity,’ and an ‘ecumenism of blood.’ Dialogue Dialogue is essentially an encounter and conversation, a speaking and a listening, between partners. Pope Francis comments that ‘To dialogue entails a cordial reception, not a prior condemnation. In order to dialogue, it is necessary to know how to lower the defenses, open the doors of the house, and offer human warmth.’2 Each partner speaks from his or her context, from his or her perspective of the world. Dialogic speech seeks to communicate that experience and perspective to the other and to receive that same message from the partner so as to be able to enter as much as possible into the experience of the other and so to see the other's perspective through their eyes. For example, a successful ecumenist engaged in dialogue can articulate the partner’s perspective not only so that the partner recognizes it as her own, but sometimes better than she can articulate it herself. The first aim of dialogue is not to convince the partner of one's own deeply held convictions, but to understand another in a 1 David Gibson, ‘Excerpts: Pope Francis on ecumenism, secularism, terrorism and gossip,’ Religion News Service, 28 October 2016. 2 On Heaven and Earth, Sudamericana, 2011. 5 ONE IN CHRIST VOL. 52 NO. 1 deep way. It is above all a spiritual experience in understanding the other, a listening and speaking to one another in love.
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