Exploring Ecumenism

Why is Cosmology Important for Ecumenists?

I want to return to the theme of science for a few posts.  (I will return to ecumenism's modern history; this diversion is to allow time to re-read Called to be One). 

I had a conversation the other day about Christian interpretations of evolution and it was suggested I should write down my ideas.  I'll start to do that in my next post.  But first, I aim to review how my thnking has moved on since I left this topic last summer. 

Called to be One - what now?

I want to return to my sequence about the modern history of ecumenism.  The last post about the Marigold Book  was on 15 February.  In November 2009, an informal consultation on the future of the ecumenical movement  took place in Bristol. 

As a result of this consultation an open letter was sent to the church leaders of Britain and Ireland , calling on them to examine and question the commitment of the churches themselves to ecumenism:

What is being asked for is not another re-examination of the ecumenical instruments as such – these need the fullest possible affirmation, support and resourcing – but a self-examination and mutual questioning of the churches themselves as to their ecumenical commitment, attitudes, and actual performance. What were the expectations in 1990? How far have the churches actually lived up to them? How much closer are they today than they were then?  How far in practice are we ‘committed to’ each other?

Three Ways to Read the Bible

I've been thinking about the ways we read the Bible, probably as a result of the Channel 4 series, The Bible A History.  The following ideas are not exhaustive.  They outline three ways to approach the Bible, all of which can be subdivided into many approaches.

Two of these are imposed readings, at each end of a continuum.  Imposed readings are where we come to the Bible with a clear expectation of what it says.  We know what is good and right, and expect the text to tell us so.

Must Ecumenism be about Control?

More than a century ago, the sociologist Max Weber wrote at length to argue for a fundamental difference between the two religious groupings [Protestants and Catholics], which resulted in Reformed Protestants becoming identified with self-discipline and a 'spirit of capitalism', and Protestants associated with a highly regulated 'work ethic' rarely possessed by Catholics.  The notion still holds some sway in popular consciousness, but detailed acquaintance with the story of Reformation and Counter-Reformation makes it dissolve into qualifications and contradiction; it is an idea best avoided.  Discipline and the urge to order people's lives were ecumenical qualities.  (From: A History of Christianity , by Diarmaid MacCulloch, page 685)

I'm still reading Diarmaid MacCulloch's book and my eye was caught by this paragraph and particularly the last sentence.  Most likely MaCulloch means ecumenical in the sense that all traditions shared the same urge.  However, I must confess I do feel at times that the aim of full visible unity is discipline and the desire to order people's lives.