Twelve Quotes on Orthodoxy, Ecumenism, and Catholicism
Ecumenism: Invented by Protestants. Adapted by Catholics. Foisted on Orthodox. Won’t you agree it smells fishy?
Many Protestants see Catholics generously, looking at them as basically equivalent to a Protestant. Catholics extend the same spirit of generosity to see Orthodox as essentially Catholic. But the differences are fundamentally deeper.
What Orthodox, Catholic, and Protestant share is genuinely significant. There is really a lot in common. But there is also remarkably much in common between Christian, Hindu, and classical Taoist, even if there is less in common than what Christians hold in common. The commonalities are significant, but beyond the differences also being significant, Orthodox communion makes a profound difference. Looking at theological similarities and ignoring the point of communion is a way to strain out a gnat and swallow a camel.
The Church must breathe with both lungs. (And the sooner she starts breathing with the Western lung, the better.)
I’ve seen the shirts that say, “Orthodox Christian in communion with Rome” and wished to make, among other things, a shirt that says “Catholic Christian in communion with the Archdruid of Canterbury.” Trying to be Orthodox without being in communion with the Orthodox Church is like trying to be married without a spouse.
The Orthodox Church shares common ground. It has common ground in one dimension with Catholics and Protestants, and it has common ground in another dimension with Hindus and Buddhists, and you are missing the point if you say, “Yes, but other Christians share the true common ground.” For all of this, the Orthodox Church is capable of sharing common ground and recognizing differences that exist. And there is a way for Catholics and Protestants, and Hindus and Buddhists as well, to receive full communion with Orthodoxy: they can become Orthodox.
In matters of ecumenism and especially intercommunion, Rome is Orthodox in her dealings with Protestants, and Protestant in her dealings with Orthodox. If you want to know why Orthodoxy refuses intercommunion with Rome, you might find a hint of the answer in why Rome refuses Protestant intercommunion. And if your immediate reaction is, “But our theology is equivalent,” ponder this: that is also what ecumenist Protestants say to you. (And they say it in perfectly good faith.)
It would be strange for every pope from here on to be like Pope Benedict XVI and not Pope John XXIII. And under Pope John XXIII, the question, “Is the Pope Catholic?” might have best been answered, “Well, from a certain point of view…”
In the history that is common to Catholics and Orthodox, every time someone proposed a solution like ecumenism, the Church soundly rejected it. If we have reached a state where we can reject the ancient wisdom in these decisions, this is another reason why we have departed from Orthodoxy and another reason Orthodoxy should spurn our advances.
Christ prayed that we all may be one. But hearing “ecumenism” in that prayer is a bit like hearing a prayer that a room may be cleaned and pushing all the clutter under a bed. Christ’s prayer that his disciples may be one transcends the mere whitewash that ecumenism can only offer. (Christ’s prayer that we may all be one is solid gold. Ecumenism is a rich vein, but only of fool’s gold.)
In Catholic ecumenical advances, I have never heard anyone mention any of the concerns about things Rome has done that may be obstacles to restoring comminuon. What kind of healthy advance bowls over and ignores the other’s reservations?
Good fences make good neighbors. Ecumenism tramples down fences and invites itself into others’ homes. Orthodox can be good neighbors, but when they reject ecumenical advances, it is part of keeping good fences for good neighbors.
C.J.S. Hayward is an Orthodox author and Renaissance man with master's degrees bridging math and computers (UIUC) and theology and philosophy (Cambridge). His most prized work is what he writes in Eastern Orthodox, Christian theology and apologetics.
Readers of apologists like C.S. Lewis, G.K. Chesterton and Peter Kreeft, contemporary Orthodox authors such as Met. KALLISTOS Ware, and classic authors like St. John Chrysostom will find much food for spiritual reflection.
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