Definition of Ecumenism
The Ecumenical Movement is basically the movement toward reunion of all Churches into a single Church, one in body, but not necessarily holding the same religious tenets… spotlighting things we have in common, hush-hushing those things which divide us. Should you ask, however, ten different theologians of ten denominations for a definition of ecumenism, chances are you would receive ten slightly different replies. This is the greatest weakness of ecumenism. It is a slippery sloppy expression devoid of any solid orthodox definition. It thus avails itself of ambiguity and double talk–as do subversive movements in general. The Second Vatican Council had a great deal to say about ecumenism, without ever giving the definition of the word!
Prior to 1960, the Catholic Church had always kept the Ecumenical Movement at arms length from the mystical Body of Christ, now and then touching it with the proverbial ten-foot pole, but never taking an active part.
Any student of ecclesiastical history will tell you that the Roman Catholic Church’s particular charism was to clarify the truth in times of confusion and, to counter what was novel or erroneous by clinging to and defining what she has always believed since the time of the Apostles. Thus when Martin Luther denied so much of what the Roman Church held true, she took care of this problem at the Council of Trent… defining in detail each one of the Seven Sacraments, indulgences, justification, etc. The Church does not invent new doctrines at these councils, but defines and clarifies in a solemn and official manner what she has always believed. The Councils of the past took the Church and the world from a time of confusion, into a period of theological stability. Unfortunately, Vatican II is the first council in the history of the Church that did not help in this regard. As a matter of fact, we must regretfully admit that all evidence clearly shows she only made things far worse.
Origin of Ecumenism
The ecumenical movement as it exists today owes its origin to a conference of Protestant missionaries at Edinburgh in 1910. Its original purpose was among Protestant missionaries of different denominations to promote a spirit of collaboration in order to “evangelize” the pagan world. Doctrinal differences were to be played down… unity of action and what was held in common by all was to be exalted.
It was during this time that Charles Brent, an American Episcopal Bishop of the Philippines conceived the idea of assembling a great conference of delegates from all Christian confessions. A second conference was formed shortly after by Brent called the “Conference on Faith and Order.” In 1919, the Holy See being invited to send delegates politely declined. Pope Benedict XV explained that although his earnest desire was one fold and one shepherd, it would be impossible for the Catholic Church to join with others in search of unity. As for the Church of Christ, it is already one and could not give the appearance of searching for itself or for its own unity. It is reported that the Holy Father did not disapprove of the movement as something outside the Catholic Church, but by his own words it is obvious he knew it was not only futile, but dangerous and even scandalous to the Catholic Faithful to participate in seeking unity in such a manner.
It was through this movement that the World Council of Churches was born.
Mortalium Animos and Humani Generis
There is no doubt that certain priests and theologians, influenced by a distorted notion of Christian Charity became interested in this “Movement of Unity”, and that many were literally straining at the leash to take part. Thus Pope Pius XI was moved to provide the excellent Catholic guidance he did in his 1928 encyclical
Mortalium Animos, (ON FOSTERING TRUE RELIGIOUS UNITY) an encyclical which, for obvious reasons, is seldom quoted these days. Pope Pius XII also sounded the alarm to this error in his great 1950 encyclical
Humani Generis (TREATING CERTAIN FALSE OPINIONS THAT THREATEN TO RUIN THE FOUNDATIONS OF THE CATHOLIC FAITH). He warned of those who wished to “reduce to a minimum the meaning of Catholic dogmas…” and "the desire to do away with the barriers that divide good and honest men.”The term he employed was “eirenism” calling it a “serious danger” because “it is concealed beneath the mask of virtue.”(See Humani Generis par. 12 to 25). Father Vincent Micelli has called this “the Forgotten Encyclical”. It seems more likely that it was not forgotten, but vehemently ignored! Strangely enough, the very acts considered immoral by both Pope Pius XI and Pope Pius XII were urged upon Catholics following the 1962-65 Council as being suddenly justified by the so-called “Spirit of Vatican II.”
**Snippet from **
catholicapologetics.info/modernproblems/ecumenism/ecumnism.htm
