Biblical basis for Christian unity

The very word “Ecumenism” implies that there is a rift. It implies that all is not well because of a separation that calls for reconciliation and healing. In the Church, ecumenism mainly refers to initiatives aimed at greater Christian unity or cooperation with Christian Churches that are separated by doctrine, history, and practice. The word […]

The very word “Ecumenism” implies that there is a rift. It implies that all is not well because of a separation that calls for reconciliation and healing. In the Church, ecumenism mainly refers to initiatives aimed at greater Christian unity or cooperation with Christian Churches that are separated by doctrine, history, and practice. The word is derived from Greek οἰκουμένη (oikoumene), which means “the whole inhabited world”. Ecumenical vision comprises both the search for the visible unity of the Church (Ephesians 4:3) and the “whole inhabited earth” (Matthew 24, 14) as the concern of all Christians. Christian ecumenism can be described in terms of the three largest divisions of Christianity: Roman Catholic, Eastern Orthodox, and Protestant. Ecumenical dialogue is the conversation of the Catholic Church with other Churches or an inter-denominational discussion. This is different from inter-faith or inter-religious dialogue. Dialogue in general strives for mutual respect and expression of love. Today, some people are no longer comfortable with the word “tolerance”. Dialogue today hinges on respect that should be based on the value of the human person. This means that for us to arrive at the unity that we desire, no one should show superiority over the other. Our actions and witness of life should prove our worth to the world.
Here is the biblical basis for Ecumenical dialogue. In the incarnation, Jesus took flesh and dwelt among us (John 1) to reveal the perfect nature of God. In the past, God spoke to our ancestors through the prophets at many times and in various manners (Hebrew 1,1 ) but none could bring about the full redemption that God has destined for the human race hence the need for God to send his son. Jesus started his ministry by forming a community. He was passionate about the perfect unity of this community akin to the Holy Trinity. He prays, “Holy Father, keep those you have given me true to your name, so that they may be one like us” (John 17, 11). To make this possible, he had to be a good shepherd to this community (his flock). The imagery of the shepherd, the sheep and the flock shows a total commitment, care, love and responsibility. 
Jesus goes beyond his immediate community to reach out to those who were not yet members of the flock. “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd (John 10, 14-16). Jesus came to give abundant life to this community (John 10, 10). He admonished the disciples to therefore resist the temptation for selfish ambition, worldly gains, desire for power and vain glory.  He had to caution the disciples on their argument about who was the greatest among them (Luke 9, 46; 22, 24). He rebuked them for stopping a non-member of the community who was performing miracles in the name of Jesus (Luke 9, 49).  He refused their demand to cast down fire upon the community that would not allow them pass through their territory. 
Before his death, Jesus prayed earnestly for Christian unity that would enable his mission to survive after his earthly ministry(John 17, 11). The expectation of Jesus was that the unity of the Church would be a means of evangelization and proclamation. “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one” (John 17, 20-21). Jesus used the symbol of the vine and the branches to demonstrate how united his flock should be. “I am the vine, you are the branches. Those who abide in me and me in them bear much fruit, because apart from me you can do nothing (John 15, 5). Jesus had given the disciples the principle of love that could sustain the community. “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another (John 13, 34-35).
After the ascension of Jesus Christ, the unity and love of the Church was threatened. This was occasioned by the admittance of the Gentiles into the Church. This led to the Council of Jerusalem (Acts 15). This Council was convoked by the apostles of Jesus. After this serious challenge there was a serious disagreement between Peter and Paul (Galatians 2). This was reconciled in a way and manner that none of the apostles saw the need to begin a separate Church to become a general overseer. This witness of Paul to his personal reconciliation with Peter could have given him the authority to make this appeal to the Christians in Corinth: “I urge you, in the name of our Lord Jesus Christ, not to have factions among yourselves” (1 Corinthians 1, 10). He made a similar appeal to the Ephesians: “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism,  one God and Father of all, who is above all and through all and in all (Ephesians, 4,1-6).
To the Corinthians he said: “Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you should be in agreement and that there should be no divisions among you, but that you should be united in the same mind and the same purpose (I Corinthians 1, 10). He told the Colossians: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace (Colossians 3, 12-15).“For just as the body is one and have many members, and all the members of the body, though many are one body, so it is with Christ. For in the one Spirit we were all baptized into one body, Jews or Greeks, slaves or free, and we were all made to drink of one Spirit. If one member suffers, all suffer together with it; if one member is honoured, all rejoice together with it. Now you are the body of Christ and individually members of it” (1 Corinthians 12, 12-27).
It is interesting to note that the Church in the time of the Apostles remained united and survived as one Church for a very long time. “The whole group of those who believed was of one heart and soul” (Acts 4, 32). The Church spread to so many corners of the earth amidst persecutions. Many followers of Christ died in the process of bearing witness to the gospel. With this biblical basis for Christian unity, it is a shame that at a time when many Christians are afraid that the Church is in danger of extinction, many Church leaders are more concerned about their personal ambition and comfort. The division in the Church today is a very serious scandal that contradicts the will of Christ (1 Corinthians 1, 13). Because of the attitude of some Christians, the image of the Christian Association of Nigeria is becoming blurred in the sight of many people and organizations. This image must be restored especially now that the baton of leadership of the Christian Association is changing with the June, 2016 election. This is the time to redefine the future of the Christian Association of Nigeria by a resolute will and determination. This is the time to pray more that “God should do for us what we cannot do for ourselves” especially in restoring the unity that once existed among Christians.
Rev. Fr. Cornelius Omonokhua is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja ([email protected])