Hostname: page-component-78c5997874-dh8gc Total loading time: 0 Render date: 2024-11-06T06:53:35.122Z Has data issue: false hasContentIssue false
  • English
  • Français

III. Ecumenism, Liturgy, and Sacraments in the Twenty-Five Years since Ut Unum Sint Was Written

Published online by Cambridge University Press:  15 December 2020

John F. Baldovin
John F. Baldovin*
Affiliation:
Boston College School of Theology and Ministry
Get access Rights & Permissions [Opens in a new window]

Extract

“The entire ecumenical liturgical conversation and dialogue is over—finished, dead, done.”

Type
Theological Roundtable
Information
Horizons , Volume 47 , Issue 2 , December 2020 , pp. 325 - 332
Check for updates
Copyright
Copyright © College Theology Society, 2020

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

29 John L. Allen, Jr., “Liturgist Says Ecumenical Dialogue Is ‘Dead,’” National Catholic Reporter, May 24, 2002, http://www.natcath.org/NCR_Online/archives2/2002b/052402/052402i.htm.

30 John Paul II, Ut Unum Sint (May 25, 1995), http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint.html, §21.

31 For an interpretation of Ut Unum Sint by a distinguished Methodist theologian, see Geoffrey Wainwright, “Ut Unum Sint in Light of ‘Faith and Order’—or ‘Faith and Order’ in Light of Ut Unum Sint?” in Church Unity and the Papal Office: An Ecumenical Dialogue on John Paul II's Encyclical Ut Unum Sint (That All May Be One), eds. Carl E. Braaten and Robert W. Jenson (Grand Rapids, MI: William B. Eerdmans, 2001), 76–97, esp. 89.

32 Pecklers, Keith, “What Roman Catholics Have to Learn from Anglicans,” in Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism, ed. Murray, Paul (Oxford: Oxford University Press, 2008), 107–21CrossRefGoogle Scholar. The title of this book itself represents an improvement on the notion of an ecumenism of return. See further, Pizzey, Antonia, Receptive Ecumenism and the Renewal of the Ecumenical Movement (Leiden, Netherlands: Brill, 2019)CrossRefGoogle Scholar.

33 For example, for 2020, see https://www.oikoumene.org/en/resources/documents/commissions/faith-and-order/xi-week-of-prayer-for-christian-unity/worship-and-background-material-for-the-week-of-prayer-for-christian-unity-2020.

34 Pope Francis, “Common Ecumenical Prayer at the Lutheran Cathedral of Lund: Homily of His Holiness Pope Francis (October 31, 2016), http://www.vatican.va/content/francesco/en/homilies/2016/documents/papa-francesco_20161031_omelia-svezia-lund.html. On the other hand, this bold ecumenical gesture provoked a strong response from Catholic traditionalists who regard any ecumenism other than an ecumenism of return as a profound betrayal. See, for example, Roberto de Mattei, “Kneeling before Luther,” November 2, 2016, https://rorate-caeli.blogspot.com/2016/11/op-ed-kneeling-before-luther-by-roberto.html.

35 In particular, see the Roman Catholic response in The Churches Respond to BEM VI, ed. Max Thurian (Geneva: World Council of Churches, 1988), 1–40; also in http://www.christianunity.va/content/unitacristiani/en/dialoghi/sezione-occidentale/dialoghi-multilaterali/dialogo/commissione-fede-e-costituzione/risposta-cattolica-a-bem/en.html.

36 White, James, “A Protestant Worship Manifesto,” Christian Century 99 (1982), 84Google Scholar; quoted in Johnson, Maxwell, “Christian Worship and Ecumenism: What Shall We Do Now?” The Church in Act: Lutheran Liturgical Theology in Ecumenical Conversation (Minneapolis: Fortress Press, 2015), 242CrossRefGoogle Scholar.

37 “Encountering Christ the Saviour: Church and Sacraments,” Report of the International Commission for Dialogue Between the Roman Catholic Church and the World Methodist Council, 2011, http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/meth-council-docs/rc_pc_chrstuni_doc_20110612_durban-document_en.html.

38 Committee on Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops and the Evangelical Lutheran Church in America, “Declaration on the Way: Church, Ministry and Eucharist,” 2015, https://download.elca.org/ELCA%20Resource%20Repository/Declaration_on_the_Way.pdf?_ga=2.227569629.1721689773.1596747003-1688128435.1596747003.

39 Virpi Mäkinen, Veikko Karimies, Simo Peura, et al., “The Finnish Lutheran-Catholic Dialogue Commission for Finland: Communion in Growth: Declaration on the Church, Eucharist, and Ministry” (Helsinki: Evangelical Lutheran Church in Finland, 2017), https://researchportal.helsinki.fi/en/publications/communion-in-growth-declaration-on-the-church-eucharist-and-minis.

40 O'Loughlin, Thomas, Eating Together, Becoming One: Taking Up Pope Francis’ Call to Theologians (Collegeville, MN: Liturgical Press, 2019)Google Scholar.

41 Ratzinger, Joseph, Pilgrim Fellowship of Faith: The Church as Communion, eds. Horn, S. and Pfnür, V. (San Francisco: Ignatius Press, 2005), 248Google Scholar; cited in “Declaration on the Way,” 91.

42 Guidelines for admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East can be found at http://www.christianunity.va/content/unitacristiani/it/dialoghi/sezione-orientale/chiesa-assira-dell-oriente/altri-documenti/2001---orientamenti-per-lammissione-alleucaristia-fra-la-chiesa-/testo-in-inglese.html.

43 Needless to say, the document caused a stir and a good deal of debate. See Russo, Nicholas, “The Validity of the Anaphora of Addai and Mari: Critique of the Critiques,” in Issues in Eucharistic Praying in East and West, ed. Johnson, Maxwell (Collegeville, MN: Liturgical Press, 2011), 20–61Google Scholar.

44 On what she has called “the challenge of ecclesial identity,” see Pizzey, Receptive Ecumenism and the Renewal of the Ecumenical Moment, 183–84; also Bradshaw, Paul, “Liturgical Reform and the Unity of the Churches,” Studia Liturgica 44 (2014): 170–71CrossRefGoogle Scholar.

45 As has been the case, for example, with the Boston Theological Institute (founded 1968) and the Graduate Theological Union (founded in Berkeley, CA, in 1962).

46 See Wilkins, John, “The Missal That Never Was,” in Lost in Translation: The English Language and the Catholic Mass, eds. O'Collins, Gerald and Wilkins, John (Collegeville, MN: Liturgical Press, 2017), 1–19Google Scholar.

47 CDWDS, “Liturgiam Authenticam: On the Use of the Vernacular Languages in the Publication of Books of the Latin Liturgy,” https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20010507_liturgiam-authenticam_en.html.

48 See, for example, Bradshaw, “Liturgical Reform and the Unity of the Churches,” 168–70; Maxwell Johnson, “Christian Worship and Ecumenism,” 246–53; Pray Tell (blog), “Ecumenical Affirmation and Admonition Revisited,” by Gordon Lathrop, https://www.praytellblog.com/index.php/2010/10/12/ecumenical-affirmation-and-admonition-revisited/; Baldovin, John, “The Recent Reform of the Roman Missal,” Sewanee Theological Review 61 (2017): 75–91Google Scholar.