Ecumenism in Europe” “” “

The Churches in Europe. Over the centuries, European culture has been indelibly marked by Christianity. The division within the Church of the eleventh century between the Christians of Western and those of Eastern Europe, as well as the schism between the Roman Catholic Church and the Protestant Churches in the sixteenth century, had theological, ethical and cultural origins. The result of all this, in the various areas of the continent, is an ecclesial situation characterized by profound diversities: the Churches that form an absolute majority in some states, form only a narrow minority in others. The ecumenical movement, which can be traced back to 1740, is aimed at ensuring that all “the Churches of Europe feel the responsibility to renew their history by advancing towards progressive communion”. Numerous meetings and dialogues between the Churches have been prompted by this need. National Church Councils exist in almost all the countries of Europe, and confessional centres where “Christians can share a spiritual experience that encourages the ecumenical movement” are becoming ever more numerous. New tasks. In tracing the face of ecumenism in Europe, the Churches also define the new tasks they must tackle. “Europe – says a document issued on the occasion of the Prayer Week for Christian Unity – must tackle important tasks that have a need for a bolder action of reconciliation”. The first task is that of relations between the countries of Eastern and Western Europe. “Since 1989 – points out the document – the political crisis that Europe has experienced has opened a new stage in relations between the Churches of the East and those of the West. The fact that the Churches have simultaneously experienced different histories has led to mutual ignorance, incomprehension and mistrust on all fronts”. Another task of joint endeavour is that of promoting “community life in the diversity of cultures, peoples and religions, in particular in the meeting with Islam”. Other tasks to be tackled in common are “the major problems relating to human rights following recent genetic discoveries, such as cloning, and the new problems relating to the family, the environment, etc. The constitution of the European Union – write the Churches in their document – demands the vigilant presence of the Churches, especially as regards ethics and culture”. Last but not least, solidarity with the rest of the world: “The Churches must be vigilant to ensure that European unity always takes place in the perspective of an equitable exchange with the other continents of the globe. Only together will it be possible for the Churches of Europe to tackle these major challenges”. Collaboration between KEK and CCEE. The Conferences of European Churches (KEK) is an umbrella organization involving 126 Anglican, Protestant, Orthodox and Old Catholic churches. The Council of the Episcopal Conferences of Europe (CCEE) gathers together the 34 bishops’ conferences of the continent. KEK and CCEE represent together approximately half of all the Christians of Europe. Collaboration between the two organizations began in 1971 and has led to numerous meetings: Basel (1989 on the theme “Peace and Justice for the whole of creation”); Graz (1997 on the theme “Reconciliation, gift of God and source of new life”); Strasbourg (Easter 2001, with the signing of the Ecumenical Charter for Europe). Prospects for the future. The Churches are encouraging their own communities to take “further steps towards visible unity”, starting out from an ecumenical spirituality and culture “able to bring the faithful to the heart of the Gospel”. It is a “culture” – says the document issued for the Prayer Week for Christian Unity – that must be spread “to the whole community of believers”. What is needed is to create in Europe “a new ecumenical space, able to welcome the confessional families in their specific identities”. Such a space must be “freed from obstacles deriving from history, culture, psychology and law, with the aim of being able to ensure an authentic theological dialogue”. If the deepening of dialogue is important, it is equally necessary to develop “a form of ecumenism that can be translated into practical life, with gestures of love, into communion and into humble service, so that each may become part of the gifts of everyone”. M.C.B.