same time the most powerful vector of unity, communion and reconciliation we have. from all religions, and in our case, in particular the three monotheisms, certainly “Moderates” have the common task and calling to work for peace, to give witness to the fact that God’s name is not war but peace. I also believe that, more specifically in our relation to Judaism, this also represents an challenge. It may be time to move towards a more radical vision of our relation “ecumenical” to Judaism. Should we not move from dialogue to the pursuit of intense spiritual collaboration? On an ethical level may we not even speak, to some extent, of consensus and the possibility of true partnership and thus for a form of ecumenism, in the sense of the – search for unity in word and deed? After all, we were supposed to be the same religion in God’s design, and historians are discovering that the process of our separation was messier and longer than we imagined so that in some regions of the Roman Empire we were the – same religion for a substantial period of time. Moreover, the impact on ecumenism in the classical sense may be immense. We sometimes have the impression of a certain standstill in ecumenical dialogue: indeed, unity between Christians will most probably not avail if the first, paradigmatic rift is not bridged. Is it not time to heal the original wound that has touched the unity of the people of God? Of course, differences of faith and the past history of rejection and persecution seem like insuperable obstacles, as did our differences between Anglicans and Catholics 50 years ago, but no obstacles should stop a dream if it is true and good. As it is, all this offers many more questions than answers. What be more normal for a prospective look at the future? I give all those who wish an appointment on October 5, 2056, in exactly 40 years, to check if anything I have said was actually correct!
same time the most powerful vector of unity, communion and reconciliation we have. “Moderates” from all religions, and in our case, in particular the three monotheisms, certainly have the common task and calling to work for peace, to give witness to the fact that God’s name is not war but peace. I also believe that, more specifically in our relation to Judaism, this also represents an “ecumenical” challenge. It may be time to move towards a more radical vision of our relation to Judaism. Should we not move from dialogue to the pursuit of intense spiritual collaboration? On an ethical level may we not even speak, to some extent, of consensus and the possibility of true partnership – and thus for a form of ecumenism, in the sense of the search for unity in word and deed? After all, we were supposed to be the same religion in God’s design, and historians are discovering that the process of our separation was messier and longer than we imagined – so that in some regions of the Roman Empire we were the same religion for a substantial period of time. Moreover, the impact on ecumenism in the classical sense may be immense. We sometimes have the impression of a certain standstill in ecumenical dialogue: indeed, unity between Christians will most probably not avail if the first, paradigmatic rift is not bridged. Is it not time to heal the original wound that has touched the unity of the people of God? Of course, differences of faith and the past history of rejection and persecution seem like insuperable obstacles, as did our differences between Anglicans and Catholics 50 years ago, but no obstacles should stop a dream if it is true and good. As it is, all this offers many more questions than answers. What be more normal for a prospective look at the future? I give all those who wish an appointment on October 5, 2056, in exactly 40 years, to check if anything I have said was actually correct!
2016-10-05_iarccum-symposium_etienne-veto_the-future-of-the-church.docx