Unity Week is about celebrating unity, not missing it.
By the Patriarch Cardinal Louis Raphael Sako
Translated by Msgr. Noel Farman
As every year, we celebrate the Week of Prayer for Christian Ecumenical Unity,while someone’s believe that it does not exist and that it should be prayed for. Here are few thoughts about all that unites us with a more urgent need for commoncooperation.
Inaccurate ideas about unity
Indeed, unity is not the dissolution of churches into one church, one administration, as some people would falsely imagine. It is unreasonable for different churches to become entirely melted in one. Each church has its own history, identity, saints and martyrs… traditions, rituals, laws, language, and a its specific charisma. Also, each church has its own leader who guarantees its unity and vitality, and its synod to make major decisions. I think this historical ecclesiastical reality should be respected and preserved. Moreover, instead of talking about differences, it is ratheraccurate to refer to diversity, which is not a disagreement, but an enriching and needed asset.
Thinking of a “fusion” unity is a dream, and we couldn’t imagine that it will happen. There is no longer what we could call a treasure-hunting mentality, since the churches are aware of their specific identity; but, it is worth dreaming that two branches of the same original church will unite with a courageous dialogue and a clear vision on which both parties agree.
Unity exists in essence: the unity of faith.
The Catholic universal Church and all the Orthodox Churches proclaim in their prayers the same Creed (We believe in one God…), the Creed of the Councils of Nicaea (325) and Constantinople (381). This year we celebrate the 1700th anniversary of the Council of Nicaea.
Therefore the founding unity is also present. It is based on the apostolic tradition, i.e. its founder is one of the apostles: Rome, Jerusalem, Antioch, Alexandria, Constantinople, the Church of the East.
This unity is based on the celebration of the seven sacraments, especially between the Catholic and Orthodox Churches. In the words of Pope St. John Paul II: Christianity breathes with Catholic and Orthodox lungs
The Apostolic Churches and the Ecclesial Communities
However, outside the Catholic and Orthodox apostolic churches in Christianity, there are denominations that had emerged from the Reformation events, centuries ago, some of which carry the seeds of their fragmentation into thousands of names. They are nevertheless credited for the emergence of the Week of Prayer for Christian Unity in the early 20th century. The evangelical pastor Paul Watson was the one who launched eight days of prayer for Christian unity, first celebrated from January 18-25, 1908. This path towards Christians apostolic churches unity wasqualified by the Pope Benedict as ‘’crossing of the river’’.
Mutual Recognition of the Apostolic Churches
Beside all this, the Catholic and Orthodox Apostolic Churches have officially recognized each other. It is observed with satisfaction that the Catholic Church has included the twenty-one Egyptian Coptic martyrs slaughtered in Libya in 2015 in its liturgical calendar, as well as Saint Isaac of Nineveh (7th century), one of the great mystics of the Church of the East.
The unity that is needed is by doing common actions
Our Apostolic Churches are called upon to regain the confidence and courage to explore every day the prospects of common ecumenical action, especially in our difficult circumstances. This cooperation is a practical expression of unity. It strengthens relationships and creates closeness. Trust needs action.
Suggested Forms of cooperation
– Forming joint committees for scientific research on the Bible, theology, liturgy, catechism books and publishing them in an understandable contemporary language.
– Organizing joint prayer meetings and seminars on topics of common interest.
– Exchanging spiritual experiences, clergy formation, and preparing a new generation that believes in teamwork.
– Unifying the position and speech, especially in a world that is confused and indifferent towards moral values.
The different churches are to strongly defend Justice and equality, inclusive citizenship; to achieve peace and stability, denouncing injustice, corruption, poverty, ignorance, disease, the manufacture of weapons to create wars, dismantling the speech of extremism and hatred. They are to protect theenvironment to be clean in order to avoid the disasters that are threatening our planet. This cooperation strengthens social cohesion and civil peace.
Isn’t this the program of Christ’s mission that he announced at the Nazareth synagogue? “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor; He has sent me to heal the brokenhearted, to proclaim release to the captives, and sight to the blind, and deliverance to the blind, and to proclaim a year of favor (Jubilee) with the Lord” (Luke 4:18). This is the New Testament program that the Church and Christians are invited to implement in their reality, to alleviate injustice, poverty and disease, and to demand respect for the freedom and dignity of people.
We joyfully witnessed this unity in the churches of Syria after the arrival of thenew Syrian government, echoing to the people’s fears and anxiety about the change of administration, and they claimed for a civil regime based on inclusive citizenship that guarantees the rights of citizens and respects their religions, freedom and dignity.
This is how churches could bear witness to this unity and this hope.