History of ecumenism

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History of ecumenism describes that part of church history that concerns division and unity of Christians .

Old church

The old church takes up the Roman concept of ecumenism. It claims to be spread over the entire world and, with Basil and Origen, describes itself as the “new ecumenism”. With its worldwide expansion, Augustine justifies its orthodoxy, which also serves as a criterion to distinguish it from certain heresies . "Ecumenical" and " Catholic " are used synonymously.

All church-wide affairs were regulated by seven ecumenical councils ( 325 - 787 ), which the emperor convened. The oriental churches outside the empire dropped out of the ecumenical movement because of dogmatic (and political) contradictions.

In the 6th century a conflict broke out between Constantinople and Rome over the respective ecumenical claims. Since then, the Patriarch of Constantinople has held the title of Ecumenical Patriarch , albeit with regional significance.

The following conceptions of ecumenism emerged

  1. the orthodox: what is subordinate to the Patriarchate of Constantinople is ecumenical
  2. the Catholic: Ecumenical is what is subject to the jurisdiction of the Roman Catholic Church confirmed by the seven ecumenical councils, as well as the second Vatican Council, also called ecumenical council .
  3. the Reformation : ecumenical is what sees its roots in the first ecumenical council of Nicaea .
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Ecumenism in the 16th century

As early as the middle of the 16th century there was an intensive theological dialogue between the Lutherans and the ecumenical patriarchate of Constantinople .

In 1558 Patriarch Joasaph II (1555–65) sent a deacon to Wittenberg to find out firsthand about the beliefs and customs of the reformers. With the help of Philipp Melanchthon , a Greek translation of the Augsburg Confession was created , which, however, never reached Constantinople because the messenger was killed in a rebellion in Wallachia.

In 1573 there was an exchange of letters lasting several years between the Lutheran theologians Jakob Andreae and Martin Crusius and Patriarch Jeremias Tranos . The Reformers felt a certain spiritual kinship with the Orthodox, who were also viewed by Rome as heretics. In contrast to the hostility between Catholics and Protestants, the tone of this correspondence was friendly, respectful and free of polemics on both sides. Neither side tried to convert the other or to prove her wrong teachings, but both sought a common basis.

The correspondents found that they agreed on the following doctrines:

  • the fundamental authority of the Bible , its inspiration from the Holy Spirit and its translation into the language of the people
  • in relation to the general nature of God and his trinity
  • of original sin and its transmission to all humanity: man, not God, is the cause of evil
  • the two natures of Christ
  • that Jesus Christ alone is the Head of the Church
  • the second coming of Jesus Christ, judgment and future life, and the endlessness of reward and punishment
  • the reception of the Eucharist in both forms
  • the rejection of papal indulgence , purgatory and compulsory celibacy of the clergy.

Theological teachings on which they disagreed were

  • the equality of ecclesiastical tradition in relation to the word of God
  • the Filioque (here the Lutherans agreed with the Catholics)
  • the free will of man (the Lutherans denied this)
  • divine predestination (the Orthodox denied this)
  • Doctrine of justification (here the orthodox were closer to catholic synergism)
  • the number of sacraments
  • the baptismal rite ( immersion , immediately following anointing and giving of the Eucharist with the Orthodox, only sprinkling with the Protestants)
  • the meaning of the change in the Eucharist: here the Orthodox agreed with the Catholics
  • the infallibility of the church and of the ecumenical councils : this, too, represented the Orthodox with the Catholics against the Lutherans
  • the veneration of saints : likewise
  • Fasting and other church traditions and customs.

The Orthodox Patriarch Jeremias saw no possibility of communion between the two churches because of these differences, which were all derived from the Lutheran rejection of a tradition outside the Bible. Nevertheless, both sides ended the exchange in a friendly tone and with mutual recognition.

Even John Calvin argued for the unity of the church. That is why he also worked with Catholic theologians when attempting unification. After the Council of Trent (1545–1563) had sharply demarcated itself from the Reformation, Calvin limited his efforts to bringing about an agreement between the Reformed and Lutheran churches.

Ecumenism in the 19th century

After the age of denominationalism , the Protestant side began to strive for a way of life that was centered on the core of faith; they wanted to turn away from the rationalistic theology of the Enlightenment and return to a “theology of hearts”. With the claim of "complete penetration" ( Schleiermacher ) of all areas of life, denominational and national boundaries were broken through pietism . This ecumenical accent of pietism did not come from the regional churches, but was initially a movement in smaller private groups and associations. This is exemplified in ecumenical student Bible circles (called Kränzchen or Erbauungskränzchen) from the 1830s onwards. From these ecumenical-pietistic wreaths, the first Wingolf associations emerged from 1838 and finally the Wingolf Association in 1844 as the oldest ecumenical institution that still exists today.

In 1874 and 1875 the Old Catholic Church in Germany invited Anglican, Orthodox and Protestant theologians to Bonn to two union conferences . The basis of the deliberations was the faith, the constitution and the cult of the old, undivided church. At both conferences, the theologians reached a broad consensus, which, however, had no consequences for the life of the churches involved. The Old Catholics henceforth conducted separate negotiations with the Anglicans and the Orthodox. With the Anglicans, this led in 1931 to the “ Bonn Agreement ” on intercommunion between the Utrecht Union of Old Catholic Churches and the Anglican Community , which was expanded to a full church fellowship in the early 1950s .

The concept of ecumenism was expanded with the mission . This is how the Evangelical Alliance was founded in the 19th century . Numerous mission societies and Bible societies created the conditions for ecumenical contacts.

In the YMCA the concept of an “ecumenical sentiment” emerged, which also shaped the 20th century and probably reached its first climax in the Ecumenical Mission Conference in 1900 in New York. As early as 1855, the “ Paris Base ” laid the foundations for this by stipulating personal belief as a prerequisite for membership and not asking for membership in a denomination.

Ecumenism in the 20th Century (1900–1945)

Around the transition from the 19th to the 20th century, the erosion of the political and social power of the churches had become obvious and also moved the intellectual-religious world, the theologians, the thinkers up to the top of the hierarchies, all of them with new modes of behavior and interests the population, in the parishes, could no longer overlook and could no longer ignore the warnings of priests and pastors. The age of industrialization and the changes associated with it brought about a new self-confidence in Western people - often in a turn away from religiosity - but also new dangers and new conflicts. The status of the churches themselves appeared threatened, internal disputes lost weight, and organizational processes became less and less controllable. Thoughts of renewal could hardly be dismissed.

Protestantism

The “denominational shaping of the modern age” was largely complete, but “within North American and European Protestant Christianity, tendencies that were aimed at cross-church, ecumenical forms of community as 'free associations' or as 'denominational world federations' grew stronger in the 19th century. [...] These revival movements and associations were less concerned with the reunification of the separated churches, but with the brotherhood of believing Christians across church and country borders. "

Institutional development
A description of the development as an 'ecumenical movement' appeared too early at the turn of the century, but the idea spread 'especially among Christian youth and students' and found organizational forms in various '(world) youth associations'. Before the First World War, national unions of churches with the same creed came into being, and then international alliances increased.

The World Missions Conference in Edinburgh in 1910 "felt itself - without the term 'ecumenical' - to be ecumenical." The necessity of an "understanding on the question of the teaching content" was recognized and - after an interruption due to the World War - in 1920 the "International Mission Council “Which, after a few general assemblies, joined the World Council of Churches in 1961 .

The second “institutional line”, which “also gained a great response outside church circles” through the inclusion of the “social question”, was the “movement for practical Christianity”. It held its first world conference in Stockholm in 1925 . In the run-up to (and still during the conference) there were various tensions - about the participation of Orthodox churches, the weight of theological questions, the importance of 'international relations'. "Very few delegates came from what was later called the 'Third World'."

The third force was the Faith and Order Movement - it was more geared towards the churches themselves, had an American influence, was more open towards Orthodox and was also interested in contacts with the Vatican. The first World Conference on Faith and Order was held in Lausanne in 1927. This meeting also served the purpose of understanding and exchange, but any attempt to “achieve a practical result that symbolized the way towards unity” was blocked: “There remained incompatible ideas […] on the basis of a compromise to bring about unity. ”However, the conference's“ continuation committee ”prepared the merger of the Movement for Practical Christianity with Faith and Order . "At the second conference of the two movements, which both took place in Great Britain (Oxford and Edinburgh) in 1937, this union was decided."

In 1938 in Utrecht a “provisional structure” was created for the establishment of the 'World Council of Churches', which “turned out to be essential, since the first assembly - which was scheduled for 1941 - had to be postponed until 1948 due to the Second World War. "

Catholicism

"The relationship of the Roman Catholic Church to all other Christians is determined by the belief that it is the One, Holy, Catholic and Apostolic Church , founded by Jesus Christ and witnessed in the creeds." Modifications relating to individual salvation of human beings were at most allowed in connection with the “baptism of heretics” or those who “live and die in faithfulness to the God they know” - if then “their misconceptions about baptism and the nature of the church lead to 'invincible ignorance 'was based “. These "exceptions [...] to the question of who can be saved [...] do not change the doctrine that that church alone is the true church and that all unity of the church depends on the recognition of this claim."

Between the World Wars
This attitude also determined the relationship to the ecumenical movement initiated by Protestants - invitations to attend meetings or conferences (for example as an 'observer') were answered politely before and after the First World War, but without any mention of participation. “The attitude of the papacy was made unmistakably clear by a decree of the Holy Office of July 8, 1927, which forbade Roman Catholics to participate in the Lausanne conference, and after the conference by the publication of the 1928 encyclical Mortalium animos : […] yours Attitude was uncompromising. ”From the accusation that“ everyone was invited without distinction, non-believers of all shades such as Christians, even those who have fallen away from Christ ”, to ideas that“ step by step into naturalism and atheism ” up to the assumption that “under these inviting and seductive words [...] a very serious error (hides) which completely breaks the foundation of the Catholic faith.” Conclusion: “Under these conditions, of course, neither the Apostolic See participate in their meetings in any way, nor are the believers allowed to offer their voices or help to such attempts. "

"Among Christians outside the Roman Catholic Church, the general reaction was disappointment and bitterness, [...] but it was decided that an [...] official answer was neither wise nor desirable."

"Out of the ruins of these first attempts, the first beginnings of what was called Catholic ecumenism up to the Second Vatican Council emerged timidly in the course of the thirties."

The answer was (from both sides) at best in a personal setting, in magazines, in literature, there was a "renewed interest in the theology of reunification." In 1939, in the run-up to the intended establishment of the 'World Council of Churches', it came in Great Britain to agree a tolerance on a personal level in order to “exchange information on objects of common interest.” The Second World War paralyzed the institutional connections again.

Second World War

The wartime "awareness of an endangered common heritage has given Roman Catholic-Protestant relations in many countries a depth of unity in Christian witness such as has never existed before." Across Europe, "Roman Catholics and Protestants have suffered and together died together in prisons and concentration camps, [... in] the resistance movement. "

Kaiser Wilhelm Memorial Church in Berlin (July 7, 1945)

In retrospect, it took the experiences of the Second World War to bring new insights to the traditional Christian nations that were facing battle. The associated dynamism emanated from the population, who was exposed to the sufferings and horrors of war in the destroyed landscapes and cities, at the front, in prisons and camps. The hierarchies had mostly survived and continued their old policy for the time being - it was historically new that the 'lay people', the 'community members' - often the youth - became active: the' ecumenical movement 'was now formed as a force' from below ', which created a new self-image of community.

Ecumenism in the 20th century (post-war period)

After the first phase of experiencing common ground under the pressure of National Socialism - "Friendships were made that only death could dissolve" - ​​the institutional bodies and hierarchies of the churches, based on traditional teaching principles, soon dominated again: "In all countries In view of the demands of the peacetime tasks, some of this mood was lost [after the end of the war]. Old distrust made itself felt again; tired men returned on narrow paths; death took away some of the greatest leaders. For the sake of the truth [- this is the view of the ecumenical chroniclers -] we must state that the waning of the wonderful new mood in some cases was due to a hardening of the official Roman Catholic attitude. "

The establishment of the World Council of Churches

"At the last plenary session of the Provisional Committee (1947 in America) to prepare the plenary assembly that was to constitute the World Council of Churches", it was decided to invite a total of ten of the numerous interested Roman Catholics "as unofficial observers". This took place in early 1948, but Cardinal de Jong, the Archbishop of Utrecht, reserved the authorization and did nothing further. “On June 5, 1948, the Holy Office published a Monitum Cum Copertum , recalling canon 1325 (III), which forbids 'mixed assemblies' without the prior permission of the Holy See. […] No Roman Catholic was given official permission by the Holy See. ”The only Roman Catholics then participating were journalists.

The founding assembly took place from August 22nd to September 4th, 1948 in Amsterdam. Delegates from around 150 churches confirmed to the WCC “to create the possibility of mutual consultation and an opportunity for joint action on questions of common interests. It can act on behalf of the churches that constitute it in questions that are entrusted to it by one or more churches. He has the power to convene regional conferences and world conferences on specific issues as needed. "

The beginning of the general assembly was marked by a speech by Karl Barth . In the auditorium there were sharp arguments about political questions until the assembly took the view "that the churches should not prefer any social system [... because] neither capitalism nor communism can claim Christian authenticity."

Visser 't Hooft (left), 1964

A presidium of six chairmen was formed. WA Visser 't Hooft became general secretary, "for many to be the real chairman of the WCC." The first central committee of the WCC (90 members) wanted to appoint "a sufficient number of lay people and women, which almost succeeded." Political controversy continued to worry, but "problems and debates did not prevent the WCC from moving forward."

From August 15 to August 31, 1954, the second assembly was held in Evanston, Illinois, USA, with 1,300 participants. President Eisenhower paid her a visit. The motto "Christ, the hope of the world" thematized the relationship "between the kingdom of God and human history." This opened the WCC further to political affairs, also to efforts for the participation of Orthodox churches - besides the "old patriarchates", who were already members - especially for the Russian Orthodox Church .

The third assembly of the WCC was held in New Delhi from November 18 to December 6, 1961. Less than a year before the opening of the Second Vatican Council, five official Roman Catholic observers were present. The integration of the “International Mission Council (IMR)” and the new membership of twelve autonomous African churches as well as the entry of the Orthodox churches of Russia, Romania, Bulgaria and Poland were significant. The “dogmatic basis of the WCC” was expanded by the confession of a community “according to the Holy Scriptures” and the Trinity .

“Since the New Delhi Assembly in 1961, the WCC has distanced itself somewhat from its Anglo-Saxon and European Protestant roots. He now represented 198 churches with approximately 400 million Christians. It was characterized by a denominational, geographical and cultural plurality. "

Catholic ecumenism
“The instruction of the Holy Office Ecclesia catholica even advocated Catholic ecumenism (1949) and tied it closely to the hierarchical authorities. Even if the Catholic Conference on Ecumenism benefited from the discreet green light, the official relations with the Geneva Council remained insignificant and the official relations uncertain. [...] The matter of ecumenism in Rome should not take place before the pontificate of John XXIII. triumph."

Second Vatican Council

Council preparation and WCC

Soon after his election, John XXIII came. "To the conviction that in the worldwide context of relative relaxation it should also be possible to call the bishops together to discuss pending problems in the hope that the renewal of Catholicism on the basis of the Gospel should facilitate rapprochement with separated Christians."

“Since August 1959, John XXIII. The decision was made: observers from other churches can take part in the council if they accept the invitation addressed to them. "The establishment of a secretariat for Christian unity in June 1960 under Cardinal Bea had" a decisive influence [...] on the 'conversion' of the Council towards the ecumenical spirit as well as the consideration of the ecumenical dimension in the doctrinal issues dealt with by the assembly. ”But the highest representatives of the WCC“ were not enthusiastic about this invitation from the outset [...] and this caused even more problems for the Orthodox Church . ”Fears were raised that there was a“ danger to the cohesion of WCC observers ”or that the ecumenical movement could be taken over by Catholicism. With the exception of the Russian Orthodox Church, all of them decided at the last moment to accept the invitation. 168 observers and guests from the Secretariat attended the council.

Importance of the Council

John XXIII., 1959

"The election of John XXIII and the announcement of the Council undoubtedly point to a 'turning point', the significance of which extends far beyond the Roman Church, as the sustained response to the initiative of the Roncalli Pope within other Christian denominations and wider circles testify."

The council was part of the general, worldwide optimistic mood of the 1960s - caused by the need for change after the world war; the courage and the will to develop and test alternatives and the opportunities for new ideas and their implementation that are recognizable at all levels. All that seemed to be needed was an impetus for a better world. Willingness to compromise became a positive value.

preparation

Cardinal Bea, 1962 (right)

Even the new Pope “visibly embodied the man of compromise and transition [… -] with his first initiatives (should he) cause surprises. [...] From his experience and his understanding of history, he recognized the necessary impetus for the renewal of the Church. ”He fundamentally renewed the College of Cardinals,“ was content with the existing institutions, but redesigned them with the conviction that the Council's upswing with the Time new structures will emerge. […] The only, but essential, reform was the establishment of the Secretariat for Christian Unity , entrusted to Cardinal Bea . "

After his election in October 1958, John XXIII resigned. “After two months of deliberation” on January 25, 1959, an ecumenical council was held. There were numerous declarations and various speculations about the intentions of the new Pope and “from autumn 1960 to summer 1962 the 10 commissions (and the two secretariats) proposed by the Pope - from which he expected quick results - were in full action. […] When the council opened a few months later, they were already prepared for the storms that were to break out immediately afterwards. "

The council

The Council in St. Peter's Basilica

The Pope concluded his opening address on October 11, 1962 in St. Peter's Basilica with the remark that "the task of the Church is to make every effort to promote unity among Christians in order to pave the way to the unity of mankind." As little as it was initially evaluated, it gained more and more weight in the course of the council, so that now, in the historical appraisal, "more recent research shows how fundamental the ecumenical movement was in the life of the council."

The plenary assembly
2381 council fathers attended the opening assembly ; at the last meeting on December 7, 1965, 2390 voters were counted. “On average, the attendance ranged between 2050 and 2200 participants. […] For the first time in the history of the Church the whole world (was) represented. ”The cast represented the transition from tradition to modernity. The European bishops made up no more than a third, of which more than half were Italian. The 60 German bishops had “an outstanding position thanks to the presence of some important personalities (above all the Cardinals Frings , Döpfner and Bea). […] Of the more than 500 Council Fathers from Asia and Africa, most of the missionaries were of European descent. In addition, there were nearly 200 bishops from the United States and 350 bishops from Latin America; from the churches with an Eastern rite: 15 Ukrainians, 60 dignitaries from the Middle East; for China (the 'Church of Silence') spoke 46 missionary bishops in exile. About 50 bishops came from Eastern Europe, 17 from Poland and 24 from Yugoslavia. "

Council participants in front of St. Peter's Basilica

Contrary to expectations, there was no “condemnation” of communism at the council.

Majorities and minorities
The contours of the groups that soon emerged “were not clearly defined”, but “the original core of the 'majority party' was formed by the bishops of Western Europe, which were soon joined by many Africans and some South Americans. Ultimately, they made up 80% of the assembly. ”In the course of the meetings, increasingly 'unformed' Council Fathers joined the majority determined to reform. The conservative opponents counted 400 to 500 votes, “above all the bishops of Italy, Spain, the Philippines, Brazil and Eastern Europe. [...] It is wrong to assume that the driving force behind this minority was the Curia as a whole. "

The invitations were also followed by "about a hundred observers [...] of the churches separated from Rome" and - after their absence had been noticed - members of lay organizations: "'Auditors', and finally some 'female auditors'"; last 63, representing 15 nations.

The renewal

Decisive for the implementation, but heavily controversial, were the votes on religious freedom and the De oecumenismo bill , which were blocked by the conservative side - allegedly with the help of the new Pope Paul VI. , who after the death of John XXIII. (June 3, 1963) was elected on June 21, 1963.

Pope Paul VI during the council

“It quickly became apparent that this pessimism was inappropriate”: Newly appointed cardinals “increased the influence of the council majority within the cardinal college [… and] a number of other decisions by Paul VI. Reassured those who feared that he had allowed himself to be manipulated by opponents of the conciliatory reform. "

After revision references to sub-commissions, the even improved texts, which were of importance for the future of ecumenism, were decided in good time in the fourth council period:

“The Decree Unitatis redintegratio on ecumenism regulates relations with the other Christian churches. It was passed with 2,129 placet against 64 votes. His text [...] marks a decisive transition from the unionist time, in which non-Catholics were only asked to return to the bosom of the Catholic Church, to a concept of the church that enables the common search for unity through dialogue. "

- Aubert and Soetens: The course of the council in: Christentum , 2002, p. 59.
  • The improved text on religious freedom was also adopted by a large majority (1997 against 224 votes).
  • “The revised text on the 'Church in today's world' was received positively overall, although some continued to judge it as premature and others as too cautious.” For the first time, the church leadership introduced “systematic reflections on mutual Relationship between Church and World [presented]. "
Reference to the council at Cologne Cathedral in 2015
  • The "Declaration Nostra aetate on the non-Christian religions, which for the first time in history a council expressly recognized positive religious values ​​and [...] in which every form of anti-Semitism was unequivocally condemned."
  • The decree “ Ad gentes ” on missions showed an “ecumenical opening that partly goes beyond the ecumenical decree. Cooperation is advocated 'not only between private individuals', but also 'between churches or church communities and their companies'. The separated Christians are to be recognized as 'Christ's disciples' without restriction. "(87)

"On December 8, 1965, the council was declared over in a closing ceremony on St. Peter's Square ."

The Council in retrospect

Despite all the importance that was and is attached to the Council in terms of expectations and effects, “one must not forget that the Second Vatican Council was a Council of Transition, at which two divergent schools of thought confronted each other in their vigor from beginning to end blocked. "

"An extraordinary ecumenical event (according to participants) was the joint prayer [the Pope's] on December 4, 1965 with the observers."

The observers
“The observers were of undeniable importance for the Second Vatican Council because they […] were drawn into the dynamics of the church assembly and participated in its results, whereby they themselves gained an idea of ​​the Roman church that was very different from preconceived ideas . They undoubtedly contributed to the ecumenical nature of the council. "

The balance of participation in the council (October 11, 1962 - December 8, 1965) comprised the mistrust that had been received about instrumentalization “for the aims of the Roman Church”, to a “new view of the relationship between the churches” and the presentation: “The intended 'Observation' was tantamount to participation that exceeded even the wildest hopes. "

Impact history

"The texts adopted at the council were only 'framework laws', that is, general provisions, the effective implementation of which required subsequent additions and explanations."

Theologians and Historians
“If theologians tend to consider only the texts that emerge from a council, then historians are aware that a council is also an event. [...] The fruitful inspiration that guided those in charge of the council and secured them the support of a large majority of the council assembly, as well as the resulting climatic change for the Catholic Church - regardless of all restoration attempts - should prove to be an even more important phenomenon over time than the texts produced by the Council, without prejudice to their richness in content. Even if the Second Vatican Council did not fulfill all hopes [...] it initiated a decisive turning point. "

The council could not prevent crises and it had not initiated the new dialogue among Christians and between the religions - this was already underway at the grassroots level - but it had significantly reduced, if not, the blocking of these developments by 'institutional powers' even initiated the process of dissolving centuries-old demarcations.

Lay movements

The "international Christian lay movements [...] were originally youth movements or movements in the interests of youth. The Student World Federation remains so because of its focus on students. The YMCA and its sister organization (Christian Association of Female Youth, YMCA) have expanded their service so much to all classes and ages that they are better known as 'lay movements'. "

The “pioneering work” of these three youth groups founded towards the end of the 19th century branched out into national sub-organizations, did not exclude any denominations and spread worldwide. Since young people do not necessarily end their engagement as adults, the unions between the world wars also generalized according to age groups to “lay movements”, which increasingly organized themselves as “world alliances” and also networked as “allies” with the initiatives for the formation of the Ecumenical Council: “The period between the two world wars was a time of change and development for the ecumenical location of all three lay movements in that they had to redefine their point of view and their principles in the light of new tasks and possibilities.” They saw themselves together as “part of one broader movement in the churches, which has set itself the goal of finding a solution for the division of Christ's Church. "

In the lay movements, however, the youth-specific interests, including the generation-related ways of life, ideals and organizational forms, were lost, so that new "youth movements in several of the major Protestant denominations entered the field of work that had previously belonged to the lay movements." got together in 1939 at the “World Conference of Christian Youth” in Amsterdam and planned the “creation of a permanent body”: “After a temporary interruption due to the war, these plans were taken up again in 1945, and in 1947 the second World Conference of Christian Youth was held in Oslo . "

Change after the Second World War
The dynamism of the post-war period, however, also caused tensions - for example due to independent initiatives by the World Council in the field of youth work; Above all, however, because of the youth leaders' criticism of the Council's concentration on Protestantism and the lack of openness not only towards Catholic members (who made up up to 95% of the youth leagues in Latin America) or the rejection of young people who “are not reached by any church ". The willingness to communicate on both sides, however, prevented deeper conflicts.

"In the 1960s and 1970s, the opening and adaptation of Christianity to the modern world, its culture and its ways of life stood in the foreground of Protestant theological thought." This "theology of the world" represented "a stronger alignment of the Christian message and of the church structures on their respective environment ", a" self-secularization of Christianity with the will to declericalization and demythologization "and" a positive attitude to the world that is now understood less as a world of sin, but as a world loved by God "and a "suppression of the individual salvation problem in favor of greater attention to collective structures such as the future of all people."

Christian youth movement

As early as the end of the 19th century and even more so after the First World War, the Christian youth movement developed as a whole within the framework of a general formation of youth in great diversity towards groups with pronounced independence, possibly organized with like-minded people in numerous 'leagues'. Even denominationally oriented communities prefer self-responsibility to 'their' institutions.

After the Second World War, social change - freely shapable in the West - in and 'next to' the churches led to diverse engagement of young people for ecumenical ideas as well as to confrontations with Christianity, faith and religion. During the first decades of the post-war period, these 'movements' spread around the world.

“While one wing of Christianity warned against too much interference in the questions of the world, especially the youth pushed for stronger and more decisive partisanship. While conservative groups accused the ecumenical movement of exchanging the gospel for an ideology of the United Nations , the youth delegates expressed their demand for active peace work with increasing passion. They made their own resolutions. "

Institutionalization and lay movement

After the experiences of the World War, the way to a new beginning was paved - especially in Europe - also through the will of the denominations to ideological compromise and a merger of ecumenical organizations. In 1948 the World Council of Churches was founded.

“The ecumenical relations between Catholics and Protestants developed both at the grassroots level and at the official level of theologians and church leaders. [... On the theological level, dialogues developed between different denominations ...] At the grassroots, mixed denomination centers, different groups and movements developed in which Protestants and Catholics acted together. "

Since the ecclesiastical institutions and their social influence in Germany had been strongly repressed under National Socialism, after the collapse of the Hitler dictatorship in the post-war period, a new structure could develop in the western zones, with progressive and opposition forces taking the initiative and the other 'Lay people' - the parishioners - provided plenty of scope for self-determined commitment.

Development in Germany

After social life had re-established itself, the generation of young people who had grown up in the ruins began with critical questions that did not stop at the role of the churches in National Socialism. On the one hand there was a lack of resistance up to willing submission and even active support - for example by the "German Christians" - on the other hand there were positive examples - the Confessing Church on the Protestant side - that could serve as a model. Above all, however, the 'separation of denominations', the lack of unity, was felt to be the cause of the failure.

In the denominational youth organizations in particular, there were many initiatives towards common ground, which in the 1960s ultimately led to a renewal in the history of ecumenism at all levels . It was only in the post-war period that one could speak of an “ecumenical movement” in the broadest sense of the term.

Influence of the youth movement

The renewal of the churches and ecumenical activities after the Second World War began primarily with the youth, who on the one hand welcomed and supported the rapprochement of the institutions, but no longer allowed themselves to be patronized or controlled in their own activities - especially in the Rejection of 'dividing' church forms and rites or in the ignorance of traditional reservations of members of different denominations. If this attitude was a general tendency of the youth generations of the 1960s / 1970s, the lasting influence on the ecumenical movement emerged through the reorganization of the Bundischen youth in the now 'open' Christian communities. Initially oriented towards “camps & trips” - but with a high demand for independence - “the older ones” then got involved in the ecumenical movement “on site”.

Practice of ecumenism in Germany

Inauguration of an ecumenical path for the Reformation anniversary in 2017 by the two city decans

As early as the end of the 1950s, the first “ecumenical circles” were formed in Germany, which, independently of church institutions, gathered interested parties whose personal concern was to overcome the denominational division.

“In 1957 a number of responsible personalities from both denominations gave themselves the name 'Augsburg Circle for Christian Understanding'. […] The 'Augsburgers' were concerned with cultivating the 'very delicate plant of peace among denominations' in the broader circle of social life. That is why the group is particularly aimed at leading personalities in business, education and work, at people who 'can engage in a discussion that becomes effective in the reality of social and cultural life.' "

Working group of ecumenical circles

By the end of the 1960s, a large number of similar circles had formed, but "(it was) determined that these circles exist and work in the Federal Republic largely unrelated to each other", so on the initiative of "the Ecumenical Center in Frankfurt / M and the Ecumenical Institute the Abbey of Niedereichbachtal [...] at a first meeting of free ecumenical groups [...] in the spring of 1969 the Working Group of Ecumenical Circles (AÖK) was (was) founded. "

In 1970, after its second federal meeting, the AÖK took part in the preparation and implementation of the Augsburg Ecumenical Whitsun Meeting . The motto of the third federal conference in 1972 was “Ecumenism in crisis” - a crisis that the free groups assigned less to themselves than to the churches: “The AÖK proves that the assertion that the church exists in its offices and structures, however they live and work in their free activities that contain a piece of truth. "

The Working Group of Ecumenical Circles (AÖK) was a self-organization based association that existed parallel to the 'official' Working Group of Christian Churches (ACK).

In "January 1973 a conference for regional working groups of Christian churches took place for the first time," within which a working group dealt with the free ecumenical groups:

“The ecumenical movement owes its emergence from the beginning to initiatives by individuals and groups. In the meantime it has become the responsibility of the churches. But ecumenism as a movement remains dependent on the initiative of individuals and groups. The church's ecumenical work cannot do without their qualified cooperation. [...] What all these groups have in common is that they do not act on the official mandate of the churches, but that their actions are to be understood as expressions of life by the churches . [...] Therefore there is a mutual obligation : The groups must endeavor to bring their service into this whole, and the church authorities at all levels must willingly accept this service and give it space. ”The organizational level - the integration“ of the basic representatives in the decision-making bodies "- was

  • governed by the appointment of a “certain number of grassroots representatives” by the members of the working group of the Christian churches based on suggestions from free initiatives: “This form of cooperation ensures a maximum of participation.”
  • “The working group elects additional assessors with an advisory vote from among the representatives of the groups. With this solution, at least direct communication is also possible in the decision-making process. "

The vague proposal for the "basic representatives in the decision-making bodies" is clarified in the detailed regulations in Baden-Württemberg and Bavaria:

  • In Baden-Württemberg, “representatives of free groups” were able to participate in the commissions of the Working Group of Christian Churches, in Bavaria the “ecumenical groups, in consultation with the AÖK (Bavaria region), could (nominate) up to 8 representatives [for the state conference]. These have an advisory role. "

In reports in the AÖK circular, Whitsun 1973, it is stated that “the decision (was) not an easy one to classify as a consultant” or it was seen that “an upgrading of the Christian Churches Group” occurred through the participation and “ within our churches we are one way or another ecumenical commissioners. ”But:“ That alone is not enough. [...] So I am more than ever of the opinion that there must be an AÖK. "

Conclusion

The “cooperation” between the “free” ecumenical circles and the “official church” led to the gradual absorption of the independent groups into the institutions. The representatives - often "young pastors" who had to develop "institutional interests" over time - had no decision-making powers in the joint bodies and were neutralized as "advisors". In their groups, however, they were privileged; on the other hand, they could no longer make 'oppositional' ideas and activities in church life effective by participating in decisions. As a result, the circles were reset to their original position and should have made themselves 'independent' again. However, the social situation in the 1970s had changed significantly. The initiative, which was still with the youth, increasingly referred to the political level - dynamized by the knowledge of the threat to the environment and the dangers of nuclear energy as well as by the sustained commitment to the democratization of political and social institutions. The boys in the churches reacted with their commitment to the Kirchentage, which, with its event character (“open air”), accommodated generally youthful preferences and became a meeting place for individuals and groups of all colors.

Remarks

  1. ↑ He proceeded “with great determination on the path of ecumenism, supporting the various initiatives of Cardinal Bea, strengthening contacts and exchanges with those in charge of the separated churches and even officially entering into cooperation with the World Council of Churches. In the spring of 1965 he also founded a secretariat for non-believers under the chairmanship of Cardinal König in order to stimulate a dialogue with the atheists. ”In: Aubert and Soetens: Der Konzilsvorgang in: Christentum , 2002, p. 59 f.

literature

  • Ruth Rouse , Stephen Charles Neill : History of the Ecumenical Movement (1517-1948). Two volumes. Vandenhoeck & Ruprecht, Göttingen 1957/58; 2 1963/1973.
  • Harold E. Fey (ed.): History of the ecumenical movement. Part 3. 1948–1968. Vandenhoeck & Ruprecht, Göttingen 1974, ISBN 978-3-525-56315-1 .
  • Reinhard Frieling : The way of the ecumenical thought. An ecumenical study. Vandenhoeck & Ruprecht, Göttingen 1992, ISBN 978-3-525-33582-6 .
  • Jean-Marie Mayeur, Kurt Meier (ed.): The history of Christianity. First and Second World War. Democracies and Totalitarian Systems (1914–1958) , Volume 12, Herder Verlag, Freiburg-Basel-Vienna 1992, ISBN 3-451-22262-0 .
  • Jean-Marie Mayeur (ed.): The history of Christianity. Crises and Renewal (1958–2000) , Volume 13, Verlag Herder, Freiburg-Basel-Vienna 2002, p. 10. ISBN 3-451-22263-9 .
  • Jörg Ernesti : A short history of ecumenism. Herder, Freiburg 2007, ISBN 978-3-451-29654-3 .

Individual evidence

  1. ↑ Otto Weber : Article Calvin: Theologie . In: The religion in history and present , 3rd edition, Vol. 1 (1957), p. 1597.
  2. ↑ Jean-Marie Mayeur, Kurt Meier (ed.): Die Geschichte des Christianentums (Volume 12, 1914–1958), Herder, Freiburg-Basel-Wien 1992, p. 40. ISBN 3-451-22262-0 .
  3. ↑ Quotations in the section: Mayeur / Meier: Geschichte des Christianentums , 1992, pp. 40–74.
  4. ↑ The encyclical Mystici Corporis Christi (1943) "speaks of the 'true Church of Christ, which is the Holy, Catholic, Apostolic, Roman Church'" (§ 13).
  5. ↑ Ruth Rouse, Stephen Charles Neill: History of the Ecumenical Movement (1517-1948) , Vandenhoeck & Ruprecht, Göttingen 1958, pp. 359 ff.
  6. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 366ff.
  7. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 369.
  8. ↑ Mayeur / Meier: Geschichte des Christianentums , 1992, p. 294.
  9. ↑ Rouse / Neill: Ecumenical Movement , 1958, p. 370 ff.
  10. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 375.
  11. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 375 f.
  12. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 377 f.
  13. ↑ WA Visser 't Hooft (ed.): The disorder of the world and God's plan of salvation, V: The first full assembly of the Ecumenical Council of Churches , Tübingen 1948, p. 267, in: Mayeur / Meier: Christentum , Volume 12, 1992, P. 75.
  14. ↑ Also previous quotations in the section: Jean Bauderot: The international organization of Protestantism , in: Mayeur / Meier: Christentum , Volume 12, 1992, pp. 75 to 84.
  15. ↑ Jean-Marie Mayeur and Kurt Meier (eds.): Die Geschichte des Christianentums (Volume 12, 1914–1958), Herder, Freiburg-Basel-Wien 1992, p. 297.
  16. ^ Roger Aubert and Claude Soetens: Preparation and opening of the council in: Ed .: Jean-Marie Mayeur: The history of Christianity. Crises and Renewal (1958–2000) , Volume 13, Verlag Herder, Freiburg - Basel - Vienna 2002, p. 10. ISBN 3-451-22263-9 .
  17. ↑ Ed .: Jean-Marie Mayeur: Die Geschichte des Christianentums. Crises and Renewal (1958–2000) , Verlag Herder, Freiburg Basel Vienna 2002, introduction, p. XVII.
  18. ^ Jean-Marie Mayeur: The objectives of John XXIII. in: Christentums (1958–2000) , 2002, p. 3 ff.
  19. ^ Roger Aubert and Claude Soetens: Preparation and opening of the council in: Christentum (1958–2000) , 2002, p. 10 ff.
  20. ↑ Roger Aubert and Claude Soetens: Preparation and Opening , p. 16 as well as: The Council and the Ecumenical Movement , p. 67 in: Christianity (1958–2000) , 2002.
  21. ↑ Quotations in the section: Roger Aubert and Claude Soetens: The General Assembly and the Procedure in: Christentum (1958–2000) , 2002, pp. 19 to 26.
  22. ^ Aubert and Soetens: The course of the council in: Christentum , 2002, pp. 59 to 66.
  23. ↑ Roger Aubert and Claude Soetens: Results in: Mayeur (Hg): Christentum , vol. 13, p. 99.
  24. ^ Roger Aubert and Claude Soetens: The Council and the Ecumenical Movement in: Mayeur (Hg): Christianentum , Vol. 13, pp. 67-71.
  25. ^ Roger Aubert and Claude Soetens: Results in: Mayeur (Hg): Christentum , vol. 13, pp. 93 and 99 f.
  26. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 258.
  27. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 267.
  28. ^ Rouse / Neill: Ecumenical Movement , 1958, p. 272.
  29. ↑ Jean-Paul Willaime: The Protestantism in: The history of Christianity. Crises and Renewal (1958–2000) , Herder Verlag, Fremiburg Basel Vienna 2002, p. 201. ISBN 3-451-22263-9 .
  30. ↑ Ed .: Friedrich W. Räucker: In the 5th century after Wittenberg. On the situation of Protestantism , Rowohlt Taschenbuch Verlag, Reinbek bei Hamburg 1970, p. 124. ISBN 3-499-60023-4 .
  31. ↑ Jean-Paul Willaime: The World Council of Churches. The ecumenical movements in: The History of Christianity. Crises and Renewal (1958–2000) , Herder Verlag, Freiburg Basel Vienna 2002, p. 137.
  32. ↑ E. Kleine in: Allgemeine Sonntagszeitung , No. 32/1959, published in: DIE SAMMLUNG , Ed .: Max Lackmann, Soest, No. 10, 1960, p. 4.
  33. ↑ This and the following quotations are taken from the circular of the Arbeitsgemeinschaft Ökumenischer Kreise (AÖK) , Ed .: Ökumenische Centrale, Frankfurt, Pentecost 1973, pp. 2-6.
  34. ↑ Circular letter of the Arbeitsgemeinschaft Ökumenischer Kreise (AÖK), Whitsun 1973, p. 3 ff. And p. 6 f.
  35. ^ Opinion on the regulation in Baden-Württemberg and Bavaria, p. 13 and: Rohtraut Moritz: Reports from the North Regions , p. 8 f. In: AÖK circular, Pentecost 1973.