When we say that something is non-negotiable we mean that it cannot be compromised or water down. Its message and mission must be forthright, sincere and enduring. Ecumenism, commonly understood as Christian Unity, comes from the Greek word oikoumene, meaning “the whole inhabited world”. This embraces not jusr Christians, or the human family, but all of creation.
For now let us limit ourselves to Christian unity. The divisions in the church, more historical, colonial and circumstantial, than theological, are perhaps the biggest stumbling block to Christian witness. At the same time it would be utopian or naïve to expect the complete organic unity of all sister churches. I abhor the term “denominations”, in all probability a vestige of the British colonialists; used to categorise various groups of Christians. Even the term “separated brethren” is both condescending and contentious.
We have just concluded the Christian Unity Octave that is annually celebrated between the 18th and 25th of January. In Kanpur, my hometown, it is celebrated with increasing zeal and vigour. More on that later. Let us first concentrate on the universality of the ecumenical movement.
In modern times it began in 1908 by an Anglican Franciscan friar, Paul Wattson. It was subsequently promoted by both the Catholic Church and the World Council of Churches, an umbrella body of various Protestant and Orthodox Churches. The Second Vatican Council (Vatican II) from 1962-65 was the watershed moment in Catholic ecclesiology. It covered ecumenism, inter-religious dialogue and inculturation.
I quote some relevant passages from the Vatican II documents: The “Dogmatic Constitution of the Church” (Lumen Gentium) inter alia states: “The Church recognises that in many ways she is linked with those who, being baptised, are honoured with the name of Christian … Likewise in some real way they are joined with us in the Holy Spirit … In all of Christ’s disciples the Spirit arouses the desire to be peacefully united” (LG No 15).
The Decree on Ecumenism (Unitatis Redintegratio) states “Promoting the restoration of unity among all Christians is one of the chief concerns of the Second Vatican Council” (UR No 1). “The Catholic Church accepts them with respect and affection as brothers” (UR No 9). Worship in common is not merely possible, but is recommended” (UR No 15).
Let us also take heart from Jesus’ own words in his farewell discourse, when he prayed to the Father “that they may be one” (Jn 17:21). We can also draw solace from the words of the psalmist: “How good, how delightful it is to live as brothers all together. It is like fine oil, on the head running down Aaron’s beard onto the collar of his robes. It is like the dew of Hermon falling on the heights of Zion, for there Yahweh bestows his blessings, everlasting life” (Ps 133:1-3)
The first real thaw in frosty Church relationships occurred in 1965 when Pope Paul VI embraced Patriarch Athenagorus of the Greek Orthodox Church. After 911 years they revoked the mutual ex-communications after the Great Schism of the East in 1054.
In India, where all Minorities, including Christians, are under increasing attacks, physical, legal and verbal, unity has become imperative and non-negotiable. We know how so-called anti-conversion laws across various States are being used to browbeat the community. There are also several restrictions on the Foreign Contributions Regulation Act (FCRA); though I personally see that as a blessing in disguise. Land leases are not being renewed and permissions/ licences for building or social welfare activities are hard to come by.
Jesus had clearly warned his disciples to read the signs of the times. “The sky is red and threatening but you cannot interpret the signs of the times” (Mat 16:3). We need to exercise caution and discretion, and eschew any form of aggressive evangelisation. There is a time for everything. As it is written in the Book of Ecclesiastes; “There is a time to keep quiet and a time to speak” (Ecc 3:7). There is also the adage “Discretion is the better part of valour”. So let us not be “like a horse or a mule without understanding” (Ps 32:9).
We need to here recall that the general public in India does not distinguish between different Christian groups. Hence, the activity of any one group impacts all the others. If, as St Paul says, we are all members of one body, then any injury or infection affects the whole body. In this context there were always two grouses against Christianity in India – westernization and evangelization. Even Mahatma Gandhi, who many of us believe was a better Christian than most of us, had stated that he loved Christ but did not like Christians.
With the march of time, globalization and exposure to various cultures, the allegation of being westernised no longer holds water. After Vatican II the Catholic Church in particular, has embraced inculturation, where we express our Christian faith in the language, idiom and customs of the people. Most Christians, across churches, have started giving Indian names to their children. It is a step forward. Gone are the days of a Conceptiao in Goa or a Hilarious in Jharkhand! You are more likely to meet a Shanti or Prakash in Church.
However, there are many Christians who still feel that they are doing others a favour by baptising them and saving them from burning in Hell! This is a contentious issue that cannot be fully discussed here. The Catholic Church, on its part has humbly acknowledged that all can be saved by God’s grace (cf LG 16), as expressed in its Dogmatic Constitution. Let me put it bluntly – being baptised is no guarantee of going to Heaven, nor is not being baptised a one way ticket to eternal damnation. Besides, I do not believe that a loving and merciful God is constantly on the look out to nab “aliens” a la Donald Trump, to deport them across the fence!
Now permit me to revert to my experiences in my hometown, Kanpur, that date back to 1971. I am legitimately proud of our ecumenical spirit, not just in prayer, but also in action. In 1990 we took 13 busloads to Delhi for a rally in support of Dalit Christians, where I myself met Prime Minister V.P. Singh in parliament. When the Ganga flooded the neighbouring district of Unnao, lay leaders took the initiative to organize a three day relief and medical camp. Again in 1999, at the time of the Kargil war we had raised funds for the army’s welfare. For several years there has also been a United Easter Dawn Service.
After Covid we had one ecumenical service in 2022, for which we received a special message from Sr Nathalie Becquart XMCJ, the Under Secretary of the Synod of Bishops in Rome. At the time she was the highest ranking woman in the Vatican. In 2023 we had three services that increased to 5 in 2024, when Bp Louis Mascarenhas of Allahabad attended the service in St Patrick’s. This year there were 6 services wherein Archbishop Emeritus of Agra, Albert D’souza, graced the occasion at St Xavier’s Church.
That was the inaugural service led by Rev K.K. Antony, followed by the Methodist English Church led by Rev Nitin Lal, CNI Gwaltoli led by Rev Fazal Masih, All Soul’s CNI led by Rev Nitin Cutting, Christ Church CNI led by Rev Santosh Pande, with the concluding service at St Patrick’s led by Rev Archibald D’silva.
In 2023, as a living symbol of unity, a sycamore tree was planted in St Patrick’s, reminding us of Zaccheus encountering Jesus (cf Lk 19:4). It is hoped that the Christians of Kanpur remain united, like a tree with many branches and deep roots, to bear enduring fruit.
Ecumenism requires humility and openness. Several years ago the CBCI had issued guidelines for non-Catholic Christians to receive Holy Communion in specific circumstances. The CBCI needs to reiterate this to ignorant or arrogant parish priests. Besides, we have just a miniscule number of Christians in our so-called “minority institutions”. We should joyously admit all eligible Christians, to retain their Christian character. Let not our ecumenical spirit end with the Octave. We need higher Octane ecumenism.
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