JCTR Bulletin 52: The Importance of Ecumenical Relations

Ecumenical relations are very important, especially when it comes to forging alliances to deal with societal problems -- political, economic, social, etc. For example, three mother Church bodies in Zambia, the Zambia Episcopal Conference, the Christian Council of Zambia and the Evangelical Fellowship of Zambia, played a very important role when in 2001 constitutionalism was threatened before the tripartite elections. Emmanuel Munkonge, a Zambian priest studying in Europe, reflects on this

Ecumenical relations should not be taken as a new orientation in the religious circles but as an affirmation of an inherent reality especially in the Zambian macro and micro communities (and in any other modern society). Two strong phenomena compel one to be a participant in ecumenical relations, willingly or unwillingly.

To start with, there is in all Zambian societies the unstructured and natural ecumenism. This is the type of ecumenical relations that is practiced in the nuclear and extended families. Not infrequently in the same family, there is a Catholic Christian, a Christian of other churches and an adherent of other faiths (predominantly Islam, Hinduism and African Traditional Religions). The different religious affiliations do not make them opt out of their family obligations and involvement.

Second, there is enforced ecumenism. This arises from the shared economic hardships of the country wrought about by very few egoistic individuals, the irresponsible governance of elected leaders that has catapulted impoverishment among the masses, and lack of resources to propel human and community development.

These factors naturally and automatically bind people of different religious backgrounds to go beyond visible religious boundaries which divide them and unite them in pursuit of the common goal. This is the most apparent sphere of ecumenism in Zambia, where the Zambian Episcopal Conference, the Christian Council of Zambia, and the Evangelical Fellowship of

Zambia are compelled to table together pertinent issues that affect their people and the country. It is high time that similar structures were activated even at parish levels. The need is imperative.

These two types of ecumenism which call the passive stand-by to get involved point to both the inescapableness and inevitability of the reality of ecumenical relations. Rather than envisage rivalry in religious plurality, people should nurture the growth in them of an open attitude towards the adherents of other faiths and Christian confessions.

From this, people can learn about the intricacy of God's magnificent ways of manifesting himself among people of various backgrounds. How can such an immense and Infinite God limit himself to only one cultural, religious and confessional practice? Indeed, as the Second Vatican Council (Lumen Gentium no. 8) affirms, many elements of truth and sanctification can be found outside the visible structure of the church. The celebrated theologian, Karl Rahner, reminds us that ''we shall expect, look for and welcome all signs of grace of God at work in the lives of those who do not know Jesus as Lord.''

The second reason for this patient tolerance and will to understand and trace the work of the Holy Spirit in the adherents of other faiths is the mere fact that to many people, their being Catholic or Christian is more than 75 per cent due to geographical and historical circumstances beyond their control! Suppose that they were born Afghanistan…?

Ecumenical relations are also a big help in fortifying one's own doctrinal adherence. More often than not, one's faith and spirituality is challenged. Hence, one is compelled to re-examine one's failure in the face of the demands of one's own faith. Criticisms from my fellow students who belong to other Christian churches have catalyzed my zeal and will to witness to my treasured Catholic faith (we are only two Catholics among forty-one students).

Many guest professors and speakers never conceive of the presence of a Catholic in this World Council of Churches setting and therefore freely, openly and emotionally speak calumny against Catholicism.

Although I sometimes feel hurt by their misconceptions of Catholic practices, I all the more feel strengthened and encouraged not only to re-examine my spiritual life but also to live it in such a way that truth might suffice.

The ecumenical relations are an expression of solidarity in times of crisis, especially in Zambia. This is where ecumenism is most needed. Usually the ''heathens'' fail to differentiate between right and wrong when they are captivated by wealth. It is the task of the spiritual leaders of all confessions (all confessions believe in prophecy) to unite their prophetic calling and read the signs of the time and interpret them for the ''heathens''. ''Together we stand; separated we fall (and fail).'' The voice of prophecy is in this case most effective when it echoes an ecumenical unison. Combined musical notes and instruments are irresistibly more danceable than a solo. Bravo to the national ecumenical bodies!

But this charisma should not just end at the national levels. Similar structures on the grassroots should be encouraged. This will be of great help even to the endeavors of community development. Ecumenical mother bodies should animate the unnoticed natural ecumenism and use it advantageously to bring forth common goals on the basic Christian community, centre and parish levels.