CHURCH IN FOCUS: Church Unity Octave 22 January 2012
The Church Unity Octave is celebrated every year from the 18th to the 25th
of January. "We Will All Be Changed by the Victory of Our Lord Jesus Christ" is the
theme for this year evoking the transformative power of faith in Christ, particularly
in relation to our praying for the visible unity of the Church, the Body of Christ.
It is in His life, action, teaching, suffering, death and resurrection that we seek
inspiration for a modern victorious life of faith. The church dedicates this week
specially to pray for unity between all churches that they come to remain in one fold.
At the Last Supper Jesus specially prayed to the Father that all his followers may
be one, even as he is one with the Father, united in the mystery of the Trinity. That
is the basis and the goal of our search for unity in the church. Jesus says: “Holy
Father, keep them in your name those you have given me that they may be one even as
we are one.” The churches invite us to recall that all our Christian communities originated
with the Church of Jerusalem and so this church continues to be a powerful ecumenical
symbol for us. Paul's ringing affirmation of the doctrine of the resurrection
of the dead, as given in his first letter to the Corinthians Chapter 15, is a fruitful
text to ponder in relation to the Week of Prayer for Christian Unity. It is useful,
in the first place, because it is part of the First Letter to the Corinthians, in
which the problem of unity is perhaps the central problem of the letter. Right at
the outset Paul appeals to the Corinthians "that all of you be in agreement, and that
there should be no divisions among you, but that you must be united in the same mind
and the same purpose". He writes this appeal because he has heard that they have been
quarrelling and breaking into factions, declaring "I belong to Paul," "I belong to
Apollos," and so on. Clearly one of Paul's chief purposes in writing this letter is
to call this community back to unity in the face of their divisions. He pursues this
aim at several points in the letter, for instance when he urges the Corinthians to
include all equally in the Lord's Supper or when he advances the metaphor of the body
with many parts, all of which need the others. If this whole letter, in a sense, revolves
around the problem of creating unity in a divided church, then the final section of
the letter, Paul's argument for the resurrection of the dead must be seen as part
of solving this problem. Paul's reason for articulating this doctrine for the Corinthians
is not simply that he wants to educate them about certain aspects of their faith that
some of them had come to doubt, but more urgently because he believed that this loss
of faith in the resurrection was contributing to the disorders, conflicts and disunity
within the Corinthian community. Paul's premise throughout the letter is that what
members of this community believe or don't believe has a powerful impact on how they
behave and what kind of common life they manifest. Hence in this section his purpose
is to strengthen their faith in the resurrection of the dead in order that this faith
might lead them to amend their behaviour and the character of their community. By
looking at the specific ways that the Corinthians' faith in this doctrine or lack
of faith, influences their conduct and way of being in the world, we can by extension
see how a firmer belief in the resurrection of the dead can affect our lives and conduct,
and in particular our prayer and work for Christian unity. This focus on God's
transforming power reminds us of some important principles in our work for Christian
unity. First and foremost, Christian unity, like the resurrection of the dead, is
fundamentally God's gift to us, a miracle that God will perform beyond what we can
do by our own efforts. If our disunity as Christians is a result as well as a manifestation
of our sinfulness, then clearly it is only through God's intervention that this disunity
can be overcome, since only God has the power to remove the power of sin in our lives
and bring us to holiness. It is essential, in all the work that we do for Christian
unity that we recall that this is really God's work and mission, in which we are participating,
rather than being our own independent work. Our unity is grounded in God and sustained
by God, rather than being grounded and sustained by ourselves. Among other things,
remembering this crucial fact reminds us not to lose hope in work for Christian unity,
even amidst conflicts and setbacks, since it is God who is bringing about this unity,
and will accomplish it in God's time. Hence our first and most important task in the
work for Christian unity is to pray for that unity, to ask God to bring about this
state, which we cannot by ourselves achieve. In our ecumenical services we are
invited to meditate on our devotion to the teachings of the apostles, fellowship,
the breaking of bread and prayers as elements that constitute us as the body of Christ.
The churches of Jerusalem also ask for our prayers for justice and peace which have
eluded their land for so long. Christians everywhere are reminded through their ecumenical
services of the basic aspect of all Christian witness, namely love in the service
of the Gospel of reconciliation with God and with all peoples "that the world may
believe". Ecumenism takes as it starting point that Christ founded just one Church,
not many churches; hence the Roman Catholic Church has as its ultimate hope and objective
- that through prayer, study, and dialogue, the historically separated bodies may
come again to be reunited with it. Christian ecumenism, in the narrower sense
referred to above, is the promotion of unity or cooperation between distinct religious
groups or denominations of Christianity. Ecumenism in this broad sense is a faith
movement. The interfaith movement strives for greater mutual respect, toleration,
and co-operation among the world religions. Ecumenism as interfaith dialogue between
representatives of diverse faiths does not necessarily intend reconciling their adherents
into full, organic unity with one another but aims to promote better relations. It
promotes toleration, mutual respect and cooperation, whether among Christian denominations,
or between Christianity and other faiths. The Catholic Church sees itself as the
One, Holy, Catholic and Apostolic church, founded by Christ himself. Its teachings
state the proper Church of Christ is identical with the Catholic Church, thus excluding
all other Christian religious groups and churches. Before the Second Vatican Council,
the Roman Catholic Church defined ecumenism as relations with other Christian groups
in order to persuade these to return to a unity that they themselves had broken.
Pursuit of unity, thus understood, was always a principal aim of the Church. At the
Council of Lyon in 1274 and the Council of Florence in 1438, in which some bishops
of the Eastern Orthodox Churches participated, reunion formulas were worked out that,
however, failed to win acceptance by the Eastern Churches. The Roman Catholic Church
even before the Second Vatican Council always considered it a duty of the highest
rank to seek full unity with estranged communions of fellow-Christians, and at the
same time to reject what it saw as promiscuous and false union that would mean being
unfaithful to or glossing over the teaching of Sacred Scripture and Tradition. The
aim of the Second Vatican Council, as its initiator, Pope John XXIII, stated, was
to seek renewal from within the Church itself, which would serve, for those separated
from the see of Rome, as a "gentle invitation to seek and find that unity for which
Jesus Christ prayed so ardently to his heavenly Father." The Council opened up an
era of earnest endeavour not only to explain to others the Church's teaching, but
also to understand their outlook. While the Roman Catholic Church sees itself as the
one, holy, catholic and apostolic church founded by Christ himself, it recognizes
that elements of salvation are found in other churches also. The Second Vatican Council's
document, Lumen Gentium, states that the sole church of Christ as "subsists in or
exists in" rather than simply "is identical with" the Catholic Church. Significant
agreements have been achieved on baptism, ministry and the Eucharist with Anglican
theologians. With Lutheran bodies a similar agreement has been reached on the theology
of justification. These landmark documents have brought closer fraternal ties with
those churches. The Second Vatican Council in its Document on Ecumenism says in
its introduction: “The restoration of unity among all Christians is one of the principal
concerns of the Council. Christ the Lord founded one Church and one Church only. However,
many Christian communions present themselves to men as the true inheritors of Jesus
Christ; all indeed profess to be followers of the Lord but differ in mind and go their
different ways, as if Christ Himself were divided. Such division openly contradicts
the will of Christ, scandalizes the world, and damages the holy cause of preaching
the Gospel to every creature.” The Council in all its sincerity seeks to unite all
churches together to build a bond in faith and sustain the unity in worship. In 1966,
the Faith and Order Commission of the World Council of Churches and the Vatican Secretariat
/Council for Promoting Christian Unity began collaborating as a common international
text for worldwide usage. The theme for the annual celebration of the Week of Prayer
for Christian Unity is prepared and announced by the Pontifical Council for Promoting
Christian Unity and the Commission on Faith and Order of the World Council of Churches.
Every year the theme is given in advance to help people to pray for the Unity in the
Church. The Week of Prayer for Christian Unity is being held from January 18th
until January 25th and is a time when Christians of all groups are called to pray
for the unity of the Church. Pope Leo XIII had asked for Catholics to pray for Christian
unity and in 1897 established the continual recitation of a novena. The actual dates
of the week of prayer were established by Spencer Jones, an Anglican priest and Lewis
Wattson, an Episcopal priest who later converted to Catholicism. They suggested the
dates of January 18-25 to begin with the old date of the Confession or Chair of St.
Peter and end on the feast of Conversion of St. Paul, holy days within the Church
year. Pope Pius X approved the new octave and extended its observance throughout the
whole of the Catholic Church. Paul Couturier, a Frenchman, is well known for popularizing
the week. The links below explain more of the history of the octave and served as
sources for this brief introduction. The Week of Prayer for Christian Unity invites
the whole Christian community throughout the world to pray in communion with the prayer
of Jesus “that they all may be one”. One of our main concerns as Catholics is the
unity of the entire Christian community because of the vast amount of theology, practice,
and morality that we have in common. We also pray for the unity of all Christians.
We try to promote these goals through honest dialogue about areas where we disagree
and working together where we agree. Following the words of Pope John Paul II, we
at Ancient and Future Catholics want to "breathe with both lungs." We believe the
best way to achieve unity between Orthodox and Catholics is twofold: prayer and mutual
understanding. This is also how we will accomplish greater unity with our Protestant
brothers and sisters. On Ancient and Future Catholics we have always worked towards
mutual understanding and now we want to make prayer for visible unity another primary
focus. The Church Unity Octave was first observed in January, 1908. Celebrated
in the chapel of a small Atonement Franciscan Convent of the Protestant Episcopal
Church, on a remote hillside fifty miles from New York City, this new prayer movement
caught the imagination of others beyond the Franciscan Friars and Sisters of the Atonement
to become an energetic movement that gradually blossomed into a worldwide observance
involving many nations and millions of people. Two American Episcopalians, Father
Paul James Wattson and Sister Lurana White, co-founders of the Franciscan Friars and
Sisters of the Atonement, were totally committed to the reunion of the Anglican Communion
with the Roman Catholic Church. As such, they started a prayer movement that explicitly
prayed for the return of non-Catholic Christians to the Holy See. Needless to say,
such an observance would attract few of our brothers and sisters from other sects
except for a small number of Anglo-Catholics and Roman Catholics themselves. In 1907
Jones suggested that a day be set aside for prayer for Christian unity. Fr. Paul Wattson
agreed with the concept but offered the idea of an octave of prayer between the Feast
of St. Peter's Chair on January 18 and the Feast of the Conversion of St. Paul on
January 25. When Fr. Paul and Sr. Lurana became Roman Catholics, Pope Pius X gave
his blessing to the Church Unity Octave and in 1916 Pope Benedict XV extended its
observance to the universal church. This recognition by papal authority gave the Octave
its impetus throughout the Roman Catholic Church. In 1924, Pope Pius XI asked the
Benedictine religious to make it their special task to pray and work for Christian
unity. In the 1930s Wattson changed the name “Church Unity Octave” to the “Chair
of Unity Octave”, emphasizing the role of the papacy in the union of the Christian
churches. In 1935 Abbé Paul Couturier, a Catholic priest in France, advocated a “Universal
Week of Prayer for Christian Unity” during which Christians would pray together ‘for
the unity Christ wills by the means He wills’. Common Christian prayer for unity continued
to grow throughout the world. Pope John XXIII, in 1959, in an apostolic letter, sent
his approval for the universal Catholic Church to observe this Octave. With the
Second Vatican Council, 1962-1965, an increasing number of Roman Catholics joined
other Christians each year in January for common prayer for unity. The Council’s Decree
on Ecumenism, promulgated in 1964, called prayer the soul of the ecumenical movement
and encouraged the observance of what is now known as the Week of Prayer for Christian
Unity. In 1966, the Faith and Order Commission of the World Council of Churches and
the Vatican Secretariat, now Council for Promoting Christian Unity began collaborating
on a common international text for worldwide usage. Since 1968 these international
texts, which are based on themes proposed by ecumenical groups throughout the world,
have been developed, adapted and published for use in the United States by the Graymoor
Ecumenical & Interreligious Institute. By 1991 an observance called Ecumenical Sunday
had also become fully integrated into the Week of Prayer for Christian Unity.