The ecumenical movement is the Church's response to Jesus' prayer for his disciples in John 17:21: "that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me." We join our prayers for unity with that of our Lord, and offer our endeavors toward unity to the Holy Spirit with the full understanding and motivation that the end purpose of ecumenism is evangelical: "That the world may believe."
Ecumenical dialogue is important, but we should constantly be aware that dialogue is built on prayer for unity. The intense, yearning prayers of those who have created an ecumenical path through the twentieth century must be joined by equally intense prayers accompanied by repentance in the 21st century. Dr. Julia Gatta wrote, "....exposure to the ecumenical Church brings to light our secret self-sufficiency, our reluctance to relinquish denominational sovereignty. If we do not yet see how unity is to come about, perhaps it is because we have not wept enough for our disunity.... And so ecumenism is an ascetical activity. It begins with the purgative way, by change of heart." Our responsibility as ecumenical officers begins with our own prayer life, as we lead others to pray "that they may all be one."
WEEK OF PRAYER FOR CHRISTIAN UNITY
The significance of prayer and worship for Christian unity has long been recognized. From the beginning of the Christian era, many of the great liturgies have contained petitions for unity. Particular efforts of joint prayer for unity began in the nineteenth century and led Paul Wattson, an American Episcopal priest who later became a Roman Catholic priest, to call for an annual Church Unity Octave of prayer, beginning with the feast of the Confession of St. Peter on January 18 and ending with the feast of the conversion of St. Paul on January 25. A modification and expansion of the concept of the Unity Octave came in the 1930's when Paul Couturier, a Roman Catholic priest in France, inaugurated a Universal Week of Prayer for Christian Unity. Couturier believed that Christ's prayer for unity was not simply a historical fact, offered once at a certain time and place. Rather, he taught that Christ is still praying the same prayer, but now through his children. His goal was to encourage more and more of Christ's divided children to pray that God would reunite them in perfect unity at the time and by the means that God wills.
Wattson's and Couturier's concerns were ultimately brought together in the annual Week of Prayer for Christian Unity, celebrated each January 18-25 by millions of Christians throughout the world. Since the Second Vatican Council, the theme and materials for this prayer week have been prepared by a joint group from the World Council of Churches and the Roman Catholic Pontifical Council for Promoting Christian Unity. The suggested worship materials for the week are available from the Graymoor Ecumenical Institute, 475 Riverside Drive, New York, NY 10115; www.geii.org.
Observance of the Week of Prayer has become "standard operating procedure" in many communities but has lost its fervor in other places. Special attention needs to be given in each community toward creating new and dynamic ways to emphasize the importance of prayer during the week that leads to such prayer throughout the year.
PRAY FOR ONE ANOTHER
We should pray for unity and one another as a regular practice. Prayers should be offered within the regular liturgies of the Church wherever the people assemble. A growing number of dioceses have covenant relationships with Roman Catholic dioceses, Lutheran Synods, and others. These covenants promise prayer for each other. Each parish in the diocese may pray for the Roman Catholic and Lutheran bishops in the Prayers of the People on Sundays. Such public prayers raise the awareness of existing ecumenical relationships in the minds and hearts of the people. Lex orandi, Lex credendi!
Parishes should be encouraged to establish covenant relationships with neighboring Roman Catholic, Lutheran, and CUIC parishes and pray for them by name. Prayers of supplication or thanksgiving should be offered for specific ecumenical activities within a community.
In God's Hands: The Ecumenical Prayer Cycle is available from the World Council of Churches. Use of this cycle in parishes should be encouraged. Its use in cathedral churches where the congregation is frequently ecumenical is especially appropriate.
Parish clergy are urged to pray for neighboring clergy by name, and to pray with them on some regular basis. When we pray with one another we discover the depth and variety of prayer that various traditions offer the whole Church. Praying together helps us to understand one another in the depths of our spiritualities.
Such prayer can profitably be combined with a study program. Clergy study groups are ecumenical and need not be limited to so-called "ecumenical topics." Bible study using the lectionary is a priority. Such study will help us understand how we each approach and interpret scripture. Ecumenical relations enhance many communities, especially with those who use the common lectionary texts.
Ecumenical retreats for clergy and laity provide opportunities to understand each other's spirituality, use of scripture, approaches to meditation and the effects of our spirituality on our mission and service in the secular society around us. Ecumenical retreats provide a chance to appreciate the spiritual resources and journeys of other Christian traditions.
WORSHIPPING TOGETHER
One of the major developments in the ecumenical movement in the last several decades is the recognition that unity does not need to result in uniformity. The many gifts of the Holy Spirit result in many forms of worship. These need to be recognized, explored and experienced. To do this, we need to urge upon local ecumenical gatherings a major change of policy regarding ecumenical worship. Conventional ecumenical worship is the result of the work of a committee creating a liturgy that belongs to no one. If we are to become familiar with one another's way of worship, it is imperative that we urge councils of churches to use existing liturgies, led by those familiar with them, as the basis of worship in ecumenical assemblies.
Pulpit exchanges are common and well received in parishes. Clergy should be reminded, however, that the Bishop's permission is needed when a person from another tradition preaches in an Episcopal parish. Ecumenical officers also need to be familiar with the rules and regulations of other churches regarding their participation in such events.
Because of the various strictures surrounding the Eucharist in many Christian traditions, it seems fairly obvious that the Daily Office is the most appropriate liturgy for Episcopalians to use in ecumenical worship. The ecumenical officer needs to be alert, sensitive, responsive and responsible to the rules, guidelines and protocol of other traditions affecting the Eucharist and all other liturgical sharing. Be aware that appropriate action and participation by clergy and laity varies from one tradition to another, and sometimes from diocese to diocese. Be clear about what you expect and also be clear about what is expected of you when you plan ecumenical worship.
ECUMENISM AND THE SACRAMENTS
HOLY BAPTISM: Most denominations now recognize baptisms with water in the name of the Father, the Son and the Holy Spirit. The exception is, of course, those holding to believers’ or adult baptism. Clergy caring for ecumenical families need to give special support at the time of baptism. Guidelines for the participation of clergy from other traditions need to be drawn up in each diocese, and mutually drawn up with churches in a covenant relationship with the diocese. These guidelines should also include pastoral guidance for the family involved, e.g. How do you determine where the baptism takes place? Which pastor actually baptizes? Which denominiation(s) would maintain the permanent record of the baptism? What are the catechetical and confirmation practices?
CONFIRMATION: In the case of adults of other denominations who have made an adult profession of faith in their former tradition, see Guidelines for Reception and Confirmation for Persons Joining the Episcopal Church.
EUCHARIST: For guidelines on eucharist with Full-Communion partners, see the appropriate page later in this handbook.
When there is a planned ecumenical gathering of churches belonging to the Churches United In Christ, the CUIC liturgy may be used with the Bishop's permission. Be familiar with the conditions set out by the General Convention for Episcopal participation. (See CUIC page).
There is no formal provision for Eucharist with the Roman Catholic Church. Ecumenical Officers should be familiar with the Roman Catholic canons regarding communion in extraordinary situations, which may be obtained from the Roman Catholic Diocesan Ecumenical Officer.
MARRIAGE: An ecumenical marriage occurs when both parties are Christians, each committed to their particular tradition, and with the firm intention of continuing to be active in those traditions. It is strongly urged that the clergy of both traditions represented in an ecumenical marriage actively and jointly counsel and instruct the couple. The clergy should continue their support to the new family following the marriage.
To our knowledge no official guidelines (beyond the canons) exist for ecumenical marriages between Episcopalians and Protestants. A diocese may wish to create guidelines for the use of the clergy.
Ecumenical marriages between Episcopalians and Roman Catholics are governed by mutually agreed upon guidelines developed through the ecumenical officers of both traditions and approved by the respective bishops. These guidelines may differ from diocese to diocese depending upon local interpretation of canons (diocesan boundaries are seldom common between our traditions, so Episcopal clergy should be aware that they abide by the guidelines of the Roman Catholic diocese in which their parish lies). Ecumenical officers should be knowledgeable about the Roman Catholic canons regarding ecumenical marriages. These are available from their ecumenical officer.
ORDINATION: When Episcopal clergy are invited to an ordination of a person of another tradition, they may vest and process wearing the vestment appropriate to the Daily Office. They do not participate in the laying-on-of-hands unless it is a church in full communion.
Ecumenical dialogue is important, but we should constantly be aware that dialogue is built on prayer for unity. The intense, yearning prayers of those who have created an ecumenical path through the twentieth century must be joined by equally intense prayers accompanied by repentance in the 21st century. Dr. Julia Gatta wrote, "....exposure to the ecumenical Church brings to light our secret self-sufficiency, our reluctance to relinquish denominational sovereignty. If we do not yet see how unity is to come about, perhaps it is because we have not wept enough for our disunity.... And so ecumenism is an ascetical activity. It begins with the purgative way, by change of heart." Our responsibility as ecumenical officers begins with our own prayer life, as we lead others to pray "that they may all be one."
WEEK OF PRAYER FOR CHRISTIAN UNITY
The significance of prayer and worship for Christian unity has long been recognized. From the beginning of the Christian era, many of the great liturgies have contained petitions for unity. Particular efforts of joint prayer for unity began in the nineteenth century and led Paul Wattson, an American Episcopal priest who later became a Roman Catholic priest, to call for an annual Church Unity Octave of prayer, beginning with the feast of the Confession of St. Peter on January 18 and ending with the feast of the conversion of St. Paul on January 25. A modification and expansion of the concept of the Unity Octave came in the 1930's when Paul Couturier, a Roman Catholic priest in France, inaugurated a Universal Week of Prayer for Christian Unity. Couturier believed that Christ's prayer for unity was not simply a historical fact, offered once at a certain time and place. Rather, he taught that Christ is still praying the same prayer, but now through his children. His goal was to encourage more and more of Christ's divided children to pray that God would reunite them in perfect unity at the time and by the means that God wills.
Wattson's and Couturier's concerns were ultimately brought together in the annual Week of Prayer for Christian Unity, celebrated each January 18-25 by millions of Christians throughout the world. Since the Second Vatican Council, the theme and materials for this prayer week have been prepared by a joint group from the World Council of Churches and the Roman Catholic Pontifical Council for Promoting Christian Unity. The suggested worship materials for the week are available from the Graymoor Ecumenical Institute, 475 Riverside Drive, New York, NY 10115; www.geii.org.
Observance of the Week of Prayer has become "standard operating procedure" in many communities but has lost its fervor in other places. Special attention needs to be given in each community toward creating new and dynamic ways to emphasize the importance of prayer during the week that leads to such prayer throughout the year.
PRAY FOR ONE ANOTHER
We should pray for unity and one another as a regular practice. Prayers should be offered within the regular liturgies of the Church wherever the people assemble. A growing number of dioceses have covenant relationships with Roman Catholic dioceses, Lutheran Synods, and others. These covenants promise prayer for each other. Each parish in the diocese may pray for the Roman Catholic and Lutheran bishops in the Prayers of the People on Sundays. Such public prayers raise the awareness of existing ecumenical relationships in the minds and hearts of the people. Lex orandi, Lex credendi!
Parishes should be encouraged to establish covenant relationships with neighboring Roman Catholic, Lutheran, and CUIC parishes and pray for them by name. Prayers of supplication or thanksgiving should be offered for specific ecumenical activities within a community.
In God's Hands: The Ecumenical Prayer Cycle is available from the World Council of Churches. Use of this cycle in parishes should be encouraged. Its use in cathedral churches where the congregation is frequently ecumenical is especially appropriate.
Parish clergy are urged to pray for neighboring clergy by name, and to pray with them on some regular basis. When we pray with one another we discover the depth and variety of prayer that various traditions offer the whole Church. Praying together helps us to understand one another in the depths of our spiritualities.
Such prayer can profitably be combined with a study program. Clergy study groups are ecumenical and need not be limited to so-called "ecumenical topics." Bible study using the lectionary is a priority. Such study will help us understand how we each approach and interpret scripture. Ecumenical relations enhance many communities, especially with those who use the common lectionary texts.
Ecumenical retreats for clergy and laity provide opportunities to understand each other's spirituality, use of scripture, approaches to meditation and the effects of our spirituality on our mission and service in the secular society around us. Ecumenical retreats provide a chance to appreciate the spiritual resources and journeys of other Christian traditions.
WORSHIPPING TOGETHER
One of the major developments in the ecumenical movement in the last several decades is the recognition that unity does not need to result in uniformity. The many gifts of the Holy Spirit result in many forms of worship. These need to be recognized, explored and experienced. To do this, we need to urge upon local ecumenical gatherings a major change of policy regarding ecumenical worship. Conventional ecumenical worship is the result of the work of a committee creating a liturgy that belongs to no one. If we are to become familiar with one another's way of worship, it is imperative that we urge councils of churches to use existing liturgies, led by those familiar with them, as the basis of worship in ecumenical assemblies.
Pulpit exchanges are common and well received in parishes. Clergy should be reminded, however, that the Bishop's permission is needed when a person from another tradition preaches in an Episcopal parish. Ecumenical officers also need to be familiar with the rules and regulations of other churches regarding their participation in such events.
Because of the various strictures surrounding the Eucharist in many Christian traditions, it seems fairly obvious that the Daily Office is the most appropriate liturgy for Episcopalians to use in ecumenical worship. The ecumenical officer needs to be alert, sensitive, responsive and responsible to the rules, guidelines and protocol of other traditions affecting the Eucharist and all other liturgical sharing. Be aware that appropriate action and participation by clergy and laity varies from one tradition to another, and sometimes from diocese to diocese. Be clear about what you expect and also be clear about what is expected of you when you plan ecumenical worship.
ECUMENISM AND THE SACRAMENTS
HOLY BAPTISM: Most denominations now recognize baptisms with water in the name of the Father, the Son and the Holy Spirit. The exception is, of course, those holding to believers’ or adult baptism. Clergy caring for ecumenical families need to give special support at the time of baptism. Guidelines for the participation of clergy from other traditions need to be drawn up in each diocese, and mutually drawn up with churches in a covenant relationship with the diocese. These guidelines should also include pastoral guidance for the family involved, e.g. How do you determine where the baptism takes place? Which pastor actually baptizes? Which denominiation(s) would maintain the permanent record of the baptism? What are the catechetical and confirmation practices?
CONFIRMATION: In the case of adults of other denominations who have made an adult profession of faith in their former tradition, see Guidelines for Reception and Confirmation for Persons Joining the Episcopal Church.
EUCHARIST: For guidelines on eucharist with Full-Communion partners, see the appropriate page later in this handbook.
When there is a planned ecumenical gathering of churches belonging to the Churches United In Christ, the CUIC liturgy may be used with the Bishop's permission. Be familiar with the conditions set out by the General Convention for Episcopal participation. (See CUIC page).
There is no formal provision for Eucharist with the Roman Catholic Church. Ecumenical Officers should be familiar with the Roman Catholic canons regarding communion in extraordinary situations, which may be obtained from the Roman Catholic Diocesan Ecumenical Officer.
MARRIAGE: An ecumenical marriage occurs when both parties are Christians, each committed to their particular tradition, and with the firm intention of continuing to be active in those traditions. It is strongly urged that the clergy of both traditions represented in an ecumenical marriage actively and jointly counsel and instruct the couple. The clergy should continue their support to the new family following the marriage.
To our knowledge no official guidelines (beyond the canons) exist for ecumenical marriages between Episcopalians and Protestants. A diocese may wish to create guidelines for the use of the clergy.
Ecumenical marriages between Episcopalians and Roman Catholics are governed by mutually agreed upon guidelines developed through the ecumenical officers of both traditions and approved by the respective bishops. These guidelines may differ from diocese to diocese depending upon local interpretation of canons (diocesan boundaries are seldom common between our traditions, so Episcopal clergy should be aware that they abide by the guidelines of the Roman Catholic diocese in which their parish lies). Ecumenical officers should be knowledgeable about the Roman Catholic canons regarding ecumenical marriages. These are available from their ecumenical officer.
ORDINATION: When Episcopal clergy are invited to an ordination of a person of another tradition, they may vest and process wearing the vestment appropriate to the Daily Office. They do not participate in the laying-on-of-hands unless it is a church in full communion.