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ANTELIAS: Interview with HH Aram I conducted by Schneller Magazine

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  • ANTELIAS: Interview with HH Aram I conducted by Schneller Magazine

    PRESS RELEASE
    Catholicosate of Cilicia
    Communication and Information Department
    Contact: V.Rev.Fr.Krikor Chiftjian, Communications Officer
    Tel: (04) 410001, 410003
    Fax: (04) 419724
    E- mail: [email protected]
    Web: http://www.armenianorthodoxchurch.org/

    PO Box 70 317
    Antelias-Lebanon

    Armenian version: http://www.armenianorthodoxchurch.org/v04/doc/Arme nian.htm

    IN AN INTERVIEW WITH A GERMAN MAGAZINE HIS HOLINESS POINTS TO THE NEED
    OF A NEW WORLD VISION FOR THE ECUMENICAL MOVEMENT

    The Germany-based Schneller Magazine recently conducted an interview with
    Catholicos Aram I on the ecumenical movement particularly in light of the
    large-scale changes the world is witnessing.

    Given his long years of experience in the Ecumenical movement, the
    Catholicos analyzed the situation identifying some problems and expressing
    his viewpoints on a number of aspects related to the movement.

    The Catholicos expressed his firm belief that in the current world the
    Church can not survive and carry out its mission without an ecumenical
    vision. He emphasized that the Ecumenical Movement needed to broaden its
    vision, become more realistic in its approaches and should not ignore the
    multicultural and multi-religious society in which the 21st century Church
    lives.

    In this context, the Pontiff advised that Ecumenism, which has acquired a
    largely institutional character, should retain its true identity as a
    movement, a vision. He called on the youth to breathe new life into the
    ecumenical movement, which has started to show signs of ageing, by
    reevaluating its role in light of the challenges facing present day
    societies.

    ##
    "AS GOD'S GIFT THE ECUMENICAL VISION TOUCHES
    THE VERY ESSENCE AND MISSION OF THE CHURCH"

    HIS HOLINESS ARAM I

    This is the text of an interview that Schneller Magazine, German magazine
    published in Stuttgart, had with His Holiness Aram I.


    His Holiness Aram I Catholicos of Cilicia born in Beirut in 1947; an
    international ecumenical leader. Moderator of the World Council of Churches
    >From 1991-2006; actually president of the Middle East Council of Churches;
    author of several books in Armenian, English and French on theology and
    ecumenism.

    Your Holiness, why is the ecumenical movement important?
    The ecumenical movement is God's gift and call: it requires human response.
    Our response to the ecumenical movement is strongly affected and shaped, and
    largely conditioned by realities and developments that surround us, as well
    as by the churches' requirements and needs. The ecumenical movement is not a
    fixed reality; it is in dynamic process of change. And the changes occurring
    in the ecumenical movement have concrete implications to its substance and
    form, its priorities and expressions. The churches ma have different
    perceptions of ecumenism; and they may respond differently to it. But the
    churches cannot live without ecumenism. As God's gift, the ecumenical vision
    touches the very essence and mission of the church.

    In your recent book "For a Church Beyond its Walls", you ascribe the turmoil
    within the ecumenical movement partly to the tension between conservative
    ecumenism and liberal ecumenism. What are the differences between the two?
    Conservative ecumenists maintain that visible unity is the goal of the
    ecumenical movement, and therefore, the whole ecumenical work must be
    directed towards it; whereas liberal ecumenists believe that working for
    justice and peace should become the priority for the ecumenical movement. I
    do not see contraction between these approaches, they are interconnected
    complementing and enriching each other. It is vitally important that we
    develop a holistic and interactive view of ecumenism.

    There are also differences in respect to the agenda. Some activists plea for
    example for women's and homosexual rights as a priority.
    The ecumenical movement must not aim at establishing its own agenda. The
    agenda of the ecumenical movement is the agenda of the churches. The
    ecumenical movement must provide the proper context and framework within
    which different agendas of the churches must interact through a meaningful
    dialogue. The problem that we face actually is twofold: first, churches are
    bringing different contradictory agendas to the ecumenical movement. The
    latter must be able to engage these agendas into what I call a
    convergence-oriented process through a realistic dialogue which must respect
    the perspectives and traditions of all churches. Second, the growing
    participation of Christian NGO's in the ecumenical movement is changing not
    only the institutional expressions of the movement, but also its agenda.
    This situation is creating tension between the churches ad the Christian
    NGOs. If this tension is not addressed seriously, it may lead to
    polarization and even disintegration of the ecumenical movement.

    In which direction will ecumenism develop? You propose in your book
    "people-centered ecumenism". Can you explain it?
    The time for institutionalized ecumenism is coming to an end. The time for
    conciliar life, conciliar decision and conciliar action begins. Ecumenism is
    steadily coming out from the narrow confines of institution and even going
    beyond the churches. Ecumenism is marginal for some churches, while it
    appears as a top priority for ecumenical agencies and action groups.
    Grassroots ecumenism is gaining more attraction in many regions. There is a
    growing awareness that if the ecumenical movement is not rooted in the life
    of people and is not looked at from the perspective of people, its
    authenticity and credibility will be considerably undermined. In fact,
    ecumenism is not something to be imported from the outside or developed on
    an institution-centered basis; rather, it must emanate from the very life of
    people and be owned by the people. It must touch the life of people in all
    its layers and dimensions. We must always bear in mind that the church is
    the people of God. We must distinguish between the nature and the form. As a
    consequence of people-centered ecumenism, a life-centered vision of
    ecumenism is emerging as a feasible paradigm. Such a vision, which has all
    the potential to take the ecumenical movement beyond its institutional
    expressions, is already in formation in many regions.

    When you look at world conflict, regions like the Middle East, what is the
    task of the ecumenical movement?
    The church's approach to violence must be proactive and not reactive.
    Non-violence must be considered as a powerful strategy and an active
    approach to overcoming violence. The church must preach tolerance, mutual
    openness and acceptance. Our Christian vocation is to become agents of God's
    reconciliation, healing and transformation. Others' strategy is "war on
    terror"; ours is "overcoming violence", others' objective is "security",
    even by military intervention, ours is peace with justice and the promotion
    of mutual understanding and trust. This was precisely the aim of the
    ecumenical movement when it launched the Decade to Overcome Violence. We can
    overcome violence by promoting human rights and dignity, peace with justice,
    and reconciliation. Overcoming violence must become a priority and permanent
    item on the ecumenical agenda.

    You did start your ecumenical career as a youth delegate. How do you view
    the role of young people?
    The quality and quantity of persons interested in ecumenical life is
    declining. The survival of the ecumenical movement is largely conditioned on
    the active and responsible involvement of youth. A vision requires
    visionaries to dream and struggle for its realization. The preparation of a
    new ecumenical generation is imperative. The ecumenical journey is a
    pilgrimage of faith and hope. I have been on this pilgrimage since 1970. In
    this journey I have had dreams: I dreamed that mutual recognition of
    baptism, the seal of our Christian identity and foundation of Christian
    unity would soon be realized. I dreamed that all the churches of the world
    would celebrate the Resurrection of our common Lord together on the same
    day, as one of the visible expressions of Christian unity. I dreamed that an
    assembly - if not a council - with the participation of all churches would
    be convened to celebrate their fellowship in Christ and address common
    challenges facing the church and humanity. Dreaming is an essential
    dimension of "being ecumenical". I am confident that new generations
    sustained by renewed faith and hope, vision and commitment, will continue
    dreaming and struggling for the ecumenical cause.
    ***
    The Armenian Catholicosate of Cilicia is one of the two Catholicosates of
    the Armenian Orthodox Church. For detailed information about the Ecumenical
    activities of the Cilician Catholicosate, you may refer to the web page of
    the Catholicosate, http://www.armenianorthodoxchurch.org The Cilician
    Catholicosate, the administrative center of the church is located in
    Antelias, Lebanon.
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