A prominent group of Orthodox, Roman Catholic, and Protestant scholars and church leaders gathered in South Carolina recently to re-examine the theological differences that have separated them for centuries.
In perhaps the most significant moment of rapprochement since the April 1994 “Evangelicals and Catholics Together” (ECT) statement, speakers met in May to pursue further the so-called New Ecumenism, which has been expanded to include participation by Eastern Orthodox Christians.
The meeting, sponsored by Rose Hill, a new Orthodox study center, and the journal Touchstone, drew about 200 participants. Plenary speakers included Roman Catholic scholars Richard John Neuhaus and Peter Kreeft; Orthodox leaders Kallistos Ware and Patrick Henry Reardon; and evangelical professors Harold O. J. Brown and J. I. Packer.
Participants said they wanted to test whether an “ecumenical orthodoxy” based upon the classic Christian faith can become the foundation for a unified Christian witness today. Neuhaus contrasted past efforts at ecumenism with the “New Ecumenism,” which is in part built around the recognition of mutually agreed upon theological standards in addition to coordinated action on key ethical issues, such as opposition to abortion.
He said the ability of participants to acknowledge one another as brothers and sisters in Christ should not be taken lightly. “It represents a great change, a great achievement; more accurately, a great gift.”
HEART OF THE MATTER: Though traditional Christians have rallied against a rapidly secularizing world, those in attendance wanted to move beyond cooperation on social issues and go straight to the heart of their doctrinal divisions. Neuhaus contended that “our unity in the truth is more evident in our quarreling about the truth than in our settling for something less than the truth.”
During five days of spirited conversation, a model for candid engagement emerged: Mature Christians must first begin to speak the truth in love to one another about the profound differences that divide them.
Joseph Fessio, a Catholic editor, gave a whimsical proposal for common ground, saying, “What if we all agreed to accept sacred Scripture, the early creeds, the first four ecumenical councils, and the writings of C. S. Lewis?”
The conference demonstrated that many Orthodox Christians are prepared to refocus attention on Christian unity. Both Orthodox speakers stressed a lively recovery of Trinitarian dogma as critical.
“The relationship that exists within the Godhead is the basis for unity in every human relationship, be it marriage, family, or church,” Reardon said. “The problem is that the fourth-century Trinitarian doctrinal statements are under attack.”
Boston College’s Kreeft called for deeper cooperation between traditional Christians, Jews, and Muslims. He said an “ecumenical Jihad” should be waged by all three monotheistic religions against secular world-views, which undermine society.
THE SAME GOD? However, Kreeft drew the fire of many evangelicals and some Orthodox by suggesting that Muslims worship the same God as Christians. “While God does indeed hear the prayers of Muslims, Muslims do not worship the holy Trinity,” Brown said.
Regent College’s Packer spoke in favor of more informal meetings of Orthodox, Catholics, and Protestants as local extensions of the conference, continuing the dialogue on deep theological differences. To many evangelicals and Catholics, their differing understandings of how God justifies the ungodly continues to be a grave barrier.
Packer said the conference showed the wisdom of moving ecumenical contact toward the grassroots level, taking it away from church bureaucracies.
James Kushiner, editor of Touchstone, explained the reticence of many participants to set an agenda for unity. “It’s as if a giant puzzle were being put together by the Spirit. But God alone has the top of the puzzle’s box; if we knew what the picture looked like we would probably mess it up.”
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