Remarks by Thomas Kaydor, Jr. at the Retreat held by
The St. Thomas Episcopal Church on Camp Johnson Road
On the importance of ecumenism at the residence of
Bro. Eugene H. Shannon, S.D. Cooper Road, Paynesville
Saturday, 14 May 2016 @ 11:00 A.M.
I. Introduction
Hon. Eugene H. Shannon, the host of this memorable Men Retreat of the St. Thomas Episcopal Church, Monrovia, Liberia:
Bro. Solomon Rogers, Chairperson of the Retreat Committee:
Bro. Yilaa Wloti Se, the illustrious President of the Men Department of the St. Thomas Episcopal Church:
Rev. Dr. Canon James B. Sellee, Rector, St. Thomas Episcopal Church:
Delegates and observers present at this retreat; invited guests, distinguished ladies and gentlemen:
I bring you greetings from the Trinity Lutheran Church in New Matadi Estate, Sinkor, Monrovia, Liberia in the name of the Father, the Son and the Holy Spirit. I also bring you greetings from my family that has permitted me to spend this time out on a national holiday. I am excited to have been selected by the Men Department of the St. Thomas Episcopal Church to share my ‘doctrinal’ views on the topic: “the relevance of ecumenism in our spiritual relationships and its impact on the integration of the Christian churches”. My reflection here today is fully grounded in the Holy Bible. I will therefore not be too academic, but simply attempt to provide a biblical analysis that befit your chosen topic.
II. What is Ecumenism?
The two terms “ecumenism” and “ecumenical” come from the Greek word οἰκουμένη (oikoumene), which means “the whole inhabited world“. This Greek word was historically used with specific reference to the Roman Empire relative to its conquering move of almost the whole world. Sadly today, the Greeks are embroiled into economic and social crises. I pray that God will see them though these difficult times. Ecumenical vision, as it stands today, comprises both the search for the visible unity of the Church (Ephesians 4:3) and the “whole inhabited earth” (Matthew 24:14) as the concern of all Christians.
Ecumenism is any effort aimed at the integration and unity of Christians throughout the world. The adjective ecumenical applies to any interdenominational initiative that encourages greater cooperation among Christians and their churches, whether or not the specific aim of that effort is full and visible unity.
Simply put, the goal of ecumenism is Christian unity and integration based on believe in the Holy Trinity (God the Father, God the Son, and God the Holy Spirit). This is rooted in the prayer of Jesus Christ “that they all may be one” or “high priestly prayer” in his farewell discourse (John 17:20-26). This is understood as the “ecumenical mandate”: the imperative that all Christians have for working towards Christian unity, even as a pre-requisite for effective evangelization.
There are, however, a variety of different expectations of what Christian unity looks like, how it is brought about, what ecumenical methods ought to be engaged, and what both short- and long-term objectives of the ecumenical movement should be. For some, Christian unity means a clear, visible, and organic unity of sacramental life, worship, and ecclesial structures. For others it is sufficient to share a common Christian faith and to cooperate on certain joint ministries or tasks where beneficial, especially for evangelization and charitable service to humanity, mainly the weak, oppressed, poor and distressed. I belong to the later view.
III. What Ecumenism is not?
Ecumenism does not include efforts at better understanding and cooperation among different religions (i.e., Christianity with Judaism, Islam, Buddhism, etc.). In such cases the appropriate term in my view is ‘Interfaith or Interreligious Dialogue’. The interfaith movement strives for greater mutual respect, tolerance, and co-operation among the world religions. There is no expectation of a unified religion as a result.
Ecumenism is not religious syncretism, “lowest-common-denominator” theology, or an effort to bring about “One World Religion” that is something other than Christianity. Nor is it “False Irenicism” or the “dumbing-down” of doctrine to the point of indifference.
IV. The Protestant Reformation and its implication on Christian Unity
The Protestant Reformation is historically attributed to the entire process through which Martin Luther despised and fought against the Roman Catholic teaching of “Indulgences”. Through this hideous teaching of Rome, it was said that salvation could be bought with money, Gold and Silver which eventually flowed into the Papal treasury. Luther wrote and nailed the 95 theses (points) against the doctrine of indulgences on the door of the castle church of Wittenberg. The points which he raised against indulgences spread throughout Germany within days; and within weeks had spread throughout Christendom. This unleashed the fury of the leaders of the Roman Catholic Church and Luther was declared a “heretic”.
Luther’s conviction was based on Romans 1:17 which states that “THE JUST SHALL LIVE BY FAITH”. From this he saw the fallacy of the Roman Catholic teaching of trusting in human works for salvation. His eyes were opened to the delusions of the Papal Church. He therefore proclaimed that Christians should receive no other doctrines than those which rest upon the Sacred Scriptures. These words were to strike at the very heart of the Papal Church, and contained the vital principle of the Protestant reformation. So just as Luther, we must not fight amongst ourselves based on denominational differences, but rather fight against wrong teachings anywhere in any form or manner.
The reality is that the reformation has divided Christians into many denominations. But is that wrong for the purpose of evangelism? I say NO. The division has made Christ known to many; hence ecumenism must now be the basis of us all uniting and integrating not as one denomination under the Episcopal, Lutheran or Catholic denomination, but we must focus on Christ as the redeemer who died on the cross to set us free. It is this message that we must all propagate and build partnership in villages and towns, regions and states, continents and the entire world. The pain, suffering and agony of one Christian anywhere must be the pain, suffering and agony of Christians everywhere. This is what I call ‘true ecumenism’.
V. The Critique
Let me digress a little into some thought provoking ideas. The “Pope prayed for the ‘one human family’ desired by Christ… Marking the 97th World Day of Migrants and Refugees on Jan. 16th 2011, Pope Benedict XVI spoke of the “migration experience” of the Church and hoped for a future where all people consider themselves part of “one human family”. (Catholic News Agency, January 16th 2011)
“Pope Francis urged members of all religions and those belonging to no church to unite to defend justice, peace and the environment … Francis, the first non-European pope in 1,300 years, met leaders of non-Catholic Christian religions such as Orthodox, Anglicans, Lutherans and Methodists, Episcopalians, and others including Jews, Muslims, Buddhists and Hindus.” (Vatican City, March 20th 2013)
In view of these, others argue: ‘since when did Christ Jesus “desire” the whole world to unite, no matter what they believed? God clearly told His people to “come out from among them and be separate” (2 Corinthians 6:17). God also confirmed that “two people CANNOT walk together unless they be agreed” (Amos 3:3). So why establish the inter-faith Council, the “World Council of Churches” and the “National Council of Churches”.
These issues are mind boggling. However, I am here today to remind us all of the following:
Martin Luther said “cursed be that love and unity for whose sake the Word of God must be put to stake”! Also, Huge Latimer said “unity must be according to God’s Holy Word, or else it were better war than peace. We ought never to regard unity so much that we forsake God’s Word for unity’s sake.” (Italics mine)
In view of the above, our focus as Christians must be to preach the word of God, and strive to live according to biblical teachings keeping in mind Romans 3:23; and bear each other’s burden. We must have clear hearts and minds for one another. We must put away envy and destructive competition amongst us. We must stand for each other and pray for one another’s success. This is Ecumenism.
VI. Why Ecumenism is important and relevant in the 21st Century?
Rev. Dr. Samuel Kobia, then General Secretary, World Council of Churches, in his paper titled ‘New visions and challenges to ecumenism in the 21st century on 17 November 2006 in Shanghai, People’s Republic of China, argues that ‘the formation of the World Council of Churches is arguably the most significant development in ecumenical history in the second half of the 20th century. But during the same period the ecclesial landscape changed in other significant ways including the multiplicity and proliferation of denominations and non-denominational churches (especially since the 1980s), the growth of Pentecostal and charismatic movements, and the increase of bilateral ecumenical dialogues’.
So in the 21st Century if ecumenism is the quest for Christian unity, it must be understood what the divisions are which must be overcome. Christianity has not been a monolithic faith since the first century or Apostolic Age. Christianity is the largest religion in the world (making up approximately one-third of the global population) and the various divisions have commonalities and differences in tradition, theology, church government, doctrine, and language. Christians are visibly divided into different communions or denominations, groupings of Christians and their churches that are in full communion with one another, but to some degree exclusive of other Christians.
In view of these, we must overcome the widespread practice of segregating against each other and calling one another all kinds of names. This brings us to one of the key elements in your topic: “how our spiritual relationships can impact the integration of Christian churches”. Can the spirit live in peace in an environment of agony, treachery, greed, poverty and wars? The obvious answer is no.
This is why in 1975, as liberation theology was rising to prominence, M.M. Thomas of India, then Moderator of the World Council of Churches’ Central Committee, spoke of the need for a “spirituality of combat” in confronting the principalities and powers of this life. In the 1980s the WCC-Urban Rural Mission (URM) sought the spirituality that undergirds the community of people engaged in the struggles for transformation of society including the mineral and natural resource rich state of Liberia. In Korea, for example, the Minjung theology was developed which provided the grounding for advocacy work by Christians during a very difficult period in the history of their country.
In Africa, especially in South Africa, Black Theology ‘became the most effective way of conscientizing the oppressed, and inspiring them in their struggles against racism, just as it had been the case with Africans in the diaspora (USA and elsewhere). The Theology of Liberation in Latin America and Caribbean is perhaps the most significant paradigmatic shift in respect to the struggles of the poor and speaking the truth to power. Incarnation as the liberating love, which is both a gift and a task to be fulfilled, informed and influenced theological and hermeneutical discourses in the “Christian world”. God’s preferential option for the poor and oppressed became common language in mainline ecumenical theology. Today Christians in the South and elsewhere are challenged to build on contextual theologies as part of their ecumenical social responsibility in addressing contemporary issues of justice, peace, human rights and reconciliation. What is needed is a spirituality that takes hold of real-world as well as local challenges, and will not let them go unresolved. Fellow men of the St. Thomas Episcopal Church, the time is now that you raise up your voices against the ills in our society.
Such a spirituality may begin in a profound encounter with the self (each and every one of us in here). But from the beginning we must be prepared to move beyond self into close community (our neighborhood, towns, clans, districts and counties), and from there into action in the world God loves (beyond national boundaries). According to Dr. Kobia, “in the solitude of self, we experience a yearning for companionship; in community we find the desire and commitment to help build a more just and caring world community; and, in our interaction with the world and its many people, the Holy Spirit will affirm our identity and give us a place to stand. From that stand, we will develop and nurture ecumenism for our times in the 21st century’.
Distinguished ladies and gentlemen, your Retreat today provides an opportunity for us to reflect on how Christians in the various denominations, communities, et al. need to unite, and then interact across denominational boundaries. Once such ecumenical spirit gains traction, it will be easier for us (Christians) to tackle and perhaps defeat the many ills in our society. Liberia can only become a better place for all (men, women and children) if we (Christians) in every corner of our land focus on Christ Jesus, our Lord and Savior, and practice His teachings. We must move His teachings beyond congregations, tribes, political parties, et al. The Golden rule must be ‘do unto others as you wish them do unto you’.
Least I forget, what are we (men in Liberia) doing about the 2017 elections as Christians within the confines of ecumenism? Are we looking for candidates who can dig deep into their pockets and satisfy us in the short term, or we are concerned about a brighter future for our children and country? Are we supporting candidates based on parties, denominations, and tribes or we are supporting those with an outstanding track record of reconciling Liberians, and collectively using their talents to build us a great nation? It is about time that we speak out against those candidates that cause Liberia and Liberians the mayhem, pain, suffering, deaths, poverty and agony to gain their wealth. We need justice, not killers, we need God fearing leaders, not rogues, warlords, gays, lesbians, and war sponsors who parade the corridors of power in our country at the detriment of the poor and oppress. We need to therefore elect individuals that come clean of the rotten system. Did I say those without any sin or who have never worked in Government? No. Romans 3:23 puts it clear that ‘we all have fallen short of the Glory of God’… with this caveat, we must look for the lesser of the evils.
VII. Conclusion
As His Holiness Aram I argues: “there is no alternative to a dialogue that challenges all religions to go beyond their institutional and dogmatic boundaries to seek a common ground for living, reflecting and working together. With this understanding and vision, our churches are called to re-engage responsibly in this common adventure’. Given the complex and sensitive nature of ecumenical and inter-religious dialogue, the engagement of the churches must be constantly reviewed and re-assessed in a critical and realistic manner” (Report of the Moderator to the 2003 WCC Central Committee meeting, p.5).
I therefore call on us all here today and those afar to introspect and overcome selfish barriers, move into communities and build bridges of peace, hope and unity, and move across countries to spread the word of God, bringing peace, justice, freedom to mankind, integrating Christians, and helping the poor get out of abject poverty, and the oppressed get justice. This is our ecumenical calling and charge.
Thank you very much for inviting me.
Questions & Answers!!!
