Islam and the Outer Limits of Ecumenism
by Howard Kainz
The 1964 Vatican II Decree on Ecumenism, Unitatis reintegratio,
was quite clear: The newly launched ecumenical movement
had as its sole goal, the reunification of Christians.
The appeals for reunification would be directed to baptized Christians, “those who invoke the Triune God, and confess Jesus as Lord and Savior, doing this not merely as individuals but as corporate bodies.” The prime interest would be in uniting with those Christian communities that possess the Apostolic Succession and preserve all seven sacraments, such as the Orthodox churches; and also other Christian bodies, such as the Church of England, whose liturgies and other usages are similar to Roman Catholic practices.
Other Vatican II documents, however, envisioned extending the outreach (not strictly ecumenical dialogue, but “interfaith dialogue”) to non-Christian religions. Lumen Gentium (1964) strikingly affirmed that “the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Moslems: these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day”; and Nostra aetate (1965), urging “mutual understanding,” emphasized that “The Church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God’s plan, to whose faith Muslims eagerly link their own.”
The wording of the statement that God’s “plan of salvation” also includes Muslims, who worship the same God and “hold the faith of Abraham” seemed to “push the envelope”—as if we Christians shared a common religious heritage with Islam as well as Judaism.
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Read more: www.crisismagazine.com
Other Vatican II documents, however, envisioned extending the outreach (not strictly ecumenical dialogue, but “interfaith dialogue”) to non-Christian religions. Lumen Gentium (1964) strikingly affirmed that “the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Moslems: these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day”; and Nostra aetate (1965), urging “mutual understanding,” emphasized that “The Church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God’s plan, to whose faith Muslims eagerly link their own.”
The wording of the statement that God’s “plan of salvation” also includes Muslims, who worship the same God and “hold the faith of Abraham” seemed to “push the envelope”—as if we Christians shared a common religious heritage with Islam as well as Judaism.
.........................
Read more: www.crisismagazine.com
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