Receptive Ecumenism and Churches Together in England

1. What is Receptive Ecumenism ? 2. What’s it up to? 3. Critique? 4. What might it mean for Churches Together?

Professor Paul D. Murray The Centre of Catholic Studies Durham University (Since 2002)

‘If only you were a bit more like me, everything would be all right.’ ‘Could it not be that these divisions have also been a path continually leading the Church to discover the untold wealth contained in Christ's Gospel and in the redemption accomplished by Christ? Perhaps all this wealth would not have come to light otherwise.’ Pope John Paul II, Crossing the Threshold of Hope (Random House: London, 1994), 153 In their eccesial peculiarities (in every sense of the word!), the churches all have things that the others need.

Is it new? nope  a revitalizing and a focus upon something that has always been around within the spectrum of ecumenical activity yep  ‘a fresh approach to the ecumenical task.’ Paul D. Murray & Andrea L. Murray, ‘The Roots, Range and Reach of Receptive Ecumenism’ in Unity in Process, Clive Bartlett (ed.) (DLT: London, 2012), 79

a third phase strategy? The first, immediately following the Edinburgh conference of 1910 which was a watershed for ecumenism, focused upon an ecumenism of life. ‘Life and Works’ demand the second key strand of the modern ecumenical movement that emerged from the Edinburgh conference: the Faith and Order Movement, which eventually led to the establishment of the World Council of Churches.

Structural unification unlikely in the medium to short term

the relatively modest aims of Receptive Ecumenism are ‘the essential way forwards towards the anticipated goal of organic structural unity.’ Paul Murray, ‘Receptive Ecumenism and Catholic Learning—Establishing the Agenda’ in Paul Murray (ed.), Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (Oxford: OUP, 2008), 15

Methodological principles 1. To recognize that in becoming all that we are called to be, we must own the responsibility that we can only change ourselves rather than others, that we are being resourced for this, and that this task takes time. 2. To learn from and across our denominational differences in a mutually enriching way that fosters growth within traditions by finding the beauty of another tradition’s focus. 3. To summon churches to return to their core callings in fresh ways that appropriately cohere with the form and patterns of received tradition.

Methodological principles 4. To engage a future-oriented understanding of the Christian tradition as a dynamic web that is open to growth and change. 5. To emphasize that the ecclesial dimension of conversion includes the ongoing development of the organizational, structural, cultural, and practical aspects of the church. 6. To embrace the unilateral willingness of ecclesial conversion for the sake of the ongoing flourishing of one’s own tradition in love.

Methodological principles 7. The church is always in the service of the truth of Christ’s Kingdom, which must be lived out with attentive hospitality of the life and flourishing of other traditions. 8. To call churches to grow visibly together in structural and sacramental unity with the Triune God.

The things RE does… Conferences  Durham 2006  Durham 2009  Fairfield, USA 2014 Projects  North of England  Australia  Canada  Shaping the agenda elsewhere

‘Receptive ecumenism is more about self-examination and inner conversion than convincing the other; Anglicans and Roman Catholics can help each other grow in faith, life and witness to Christ if they are open to being transformed by God’s grace mediated through each other.’ The Third Anglican Roman Catholic International Commission’s media release in May 2011, Bose, Italy in Pontifical Council for Promoting Christian Unity, Information Service, Vatican City, N. 136, 2011/1, 19.

North-east England Anglican Diocese of Newcastle Assemblies of God, Northumbria Roman Catholic Diocese of Hexham and Newcastle Methodist District of Newcastle Methodist District of Darlington Northern Baptist Association Salvation Army, Northern Division United Reformed Church – Northern Synod Autonomous Evangelical Church multidisciplinary team of practical theologians, sociologists, anthropologists of religion, experts in organization, human resources and finance, church educationalists, local church practitioners and, of course, ecumenical officers

North-east England ‘three trajectories’: each looked into by a different team: 1.Governance and Finance 2.Learning and Formation 3.Ministry and Leadership drew up a detailed map of what’s happening ‘on the ground’ in each denomination tested their denominational map empirically through structured interviews, questionnaires, focus groups and participant observations

North-east England conducted congregational studies to assess how each denomination responds to challenging issues, such as declining numbers and the need for fresh structures for each denominational group they produced an integrated report identifying its strengths and weaknesses and recommending areas for potential receptive learning tested their recommendations for theological, juridical, pastoral, and practical integrity, considering their internal, external and pragmatic coherence, which is to say, whether they would work given a particular tradition’s ecclesiological self-understanding

South Australia stresses that RE is not so much about conducting a programme as following a movement of the spirit their website: sacc.asn.au/en/index.php?rubric=en_receptive+ecumenism Invitation to a mini conference past talks worksheet downloadable booklet list of further reading

South Australia Healing Gifts for Wounded Hands The promise and potential of Receptive Ecumenism…

South Australia Denis Edwards from the Archdiocese of Adelaide principles for receiving into one’s own church the institutional the charism exemplified by another church 1. It can be recognized by the receiving church as an authentic expression of biblical and apostolic faith 2. The proposed institutional charism leads to Christ, and to authentic discipleship 3. It is not opposed to the deepest self-understanding of the receiving church 4. It can be seen as an organic development of the faith of the receiving church 5. It brings to the receiving church a renewed energy and life 6. It is accompanied by the fruits of the Spirit – ‘love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self- control’ Gal 5:22

South Australia Activity 1: Ecclesial Examination of Conscience silent prayer, leading to giving thanks for our own tradition, followed by recognizing where we our tradition is diminished. The Holy Spirit asked to direct the group’s thoughts to what God thinks is important. Concludes by asking for grace to take a step together. Activity 2: Receiving the Gift of the Other quiet pondering upon own experience. Small groups – sharing insights and naming gifts received from another group of Christians; what gifts can be discerned? Plenary – what can we do differently and the what steps must we take?

South Australia Activity 3: The Curiosity Box posing questions of one another, for instance, how does your church nurture an active congregation, welcome newcomers, respond to those in ministry, make decisions and what do you do with the collection? Activity 4: Signposts consider what may be fractured in your own tradition – people, structures, practices, systems, processes. Recall these may be both strengths and weaknesses. Discuss. Example questions: What does your church focus upon, think of personal inspiration, do about authority, feel about other Christians?

RE ??? no panacea academic tendency concrete and specific works well in weakness dead mouse gifts could address real problems flexibility and creativity

RE ??? attitude transformed (metanoia) changes the nature of relationship (philadelphia) affirms identity (charismata)

… and the English scene? a 'three-legged stool' strategy that explores the following three elements: Relationships Action / mission Theology ‘a concern to develop the following areas of work, which are not under any priority order. Greater understanding between the variety of church traditions represented by our 6 Presidents ie: Orthodox, Roman Catholic, Anglican, Free Church, 'Other' and Pentecostal. Develop further mutual respect and interdependance between the CTE Member Churches. Aspects of this work include the Dialogues; work being done by Joe Aldred on Black and Multicultural Churches, including a revised Directory.’ CTE website

…a spirituality of relationships The Art of Loving Chiara Lubich include all be the first real service make yourself one God among us