Ecumenical conference reflects on reality, feasibility of ‘sister churches’

WASHINGTON, D.C. — This year’s Orientale Lumen conference, held June 18-21, offered reflection and discussion on the theme “Sister Churches: Fact or Fiction?”

In the opening video presentation, Metropolitan Kallistos Ware of Diakleia said some people view all churches headed by patriarchs as “sister churches.” He reflected on the relationship between the Catholic and Orthodox Churches and what it means when either church views itself as the “true church.” Despite various schisms and conflicts, the break between churches was not complete, and they still consider each other as sisters, he said.

He gave the example of when, in the 17th century, Jesuits were invited to hear confessions in some Orthodox churches, and, in some places, both participated in Corpus Christi processions. He questioned whether there ever was a complete schism between East and West.

Theology professor Will Cohen of the University of Scranton and an Orthodox subdeacon gave a historical overview of the topic. In the first millennium of Christianity, the Orthodox and Catholic generally viewed each other as sisters. In the second millennium, they generally did not. Today, the term “sister churches” has re-emerged.

Cohen noted anti-ecumenical fervor against uniting the churches. He underlined the need for more reflection on the question of whether there is one Orthodox Church or a federation of churches and whether theologians should focus on the similarities between churches and minimize theological disputes.

Jesuit Father Robert Kaslyn of Catholic University of America’s canon law school said the pope’s teachings outrank statements by the Congregation for the Doctrine of the Faith. He noted how Popes Paul VI, John Paul II and Benedict XVI used the term “sister churches.” A “true church” has the sacraments and apostolic succession, he said. As both the Catholic and Orthodox have these, both are considered “true churches,” he said. Having stated this, Father Kaslyn asked whether Orthodox bishops are or can be part of the College of Bishops and whether decrees can be made without both East and West participating in Ecumenical Councils.

Dominican Father Hyacinthe Destivelle of the Pontifical Council for Promoting Christian said ecumenism must be built on charity, which in turn is preceded by dialogue in truth.
As Catholics and Orthodox build relationships locally, unity will become easier.

Michael Haldas, Greek Orthodox author and educator, argued instead that the concept of “sister churches” is fictional due to the absence of fact from a layperson’s experience and perspective. He said the Great Schism, the Crusades, the filioque debate and various papal writings have led some Orthodox laity to perceive the Catholic Church as heretical. He said the gap between the perceptions of the hierarchy and the laity must be bridged. He explained his perspective on current ecumenical dialogue with a bell curve. He described those on the far left as “fanatics,” who focus on church as an institution and not on Christ. He placed ecumenists on the far right. The vast middle, both clergy and laity, are apathetic to unity, he said. He said some progress toward unity has been made, but more is needed. The obstacles to unity are a lack of knowledge and desire, he said.

Gregorios III, the retired Melkite patriarch of Antioch and All the East, of Alexandria and Jerusalem, spoke of the Middle Eastern experience. He said diversity is the wealth of the church, but people have created division. In the Middle East, Catholic and Orthodox clergy meet together regularly, ethnicity is not a problem, and the concept of “sister churches” has existed from the Early Christian times until today.

Holy Cross Father John T. Ford of Catholic University of America spoke of “sister churches” as models for Christian unity. The term dates back to the 12th century and describes the ecumenical relationship of two or more churches that recognize each other’s “ecclesial character.” Generally, such recognition includes four elements: faith, that is, agreement on basic doctrines; order, that is compatibility of ecclesiastical structures; life, that is, congruent moral standards; and work, that is, collateral diakonia.

He cited four types of “sisterhood:” “twin sisters,” such as the Ukrainian Catholic and Ukrainian Orthodox Churches; “sibling sisters,” such as those belonging to the Orthodox Church in America; “half-sisters,” such as the United Church of Christ which combined the evangelical-reformed and congregational churches; and “sorority sisters,” such as the United Methodist Church, formed in 1968 with the merger of the Methodist Church and the Evangelical United Brethren Church.

Father Ford questioned whether “sister churches” can be united. To achieve “sisterhood,” he said, one must consider the U.S. experience of cooperation and tolerance, with an ecumenical leader to support the idea, but not too far ahead of the people, and congregational acceptance of doctrinal differences, moral and political issues, and ministerial questions. He also proposed two questions for further reflection: When Catholics and Orthodox speak of “sister churches” what model of “sister” do they have in mind? And what must Catholics and Orthodox do in order to recognize and achieve an appropriate “sisterhood”?
 
Caption: Speakers and participants at the 2018 Orientale Lumen conference pose for a photo. (Photo: James Hughes)
 
As published in Horizons, July 8, 2017.
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