I just returned from Porto Alegre, Brazil,
where the World Council of Churches (WCC) had its 9th Assembly.
The gathering of four thousand people (delegates, advisors,
guests and journalists) was a landmark event in world Christendom.
Through prayer, celebration, reporting, discussion and decisions,
the Assembly set a new process in the life and witness of the
WCC. I am sure that church historians, theologians, ecumenists
and journalists will make a critical assessment of the Assembly.
At a later stage, I would like to make my own evaluation of
this event by identifying its challenges and vision for the
future of the ecumenical movement.
With this fourth dialogue with the youth of the Armenian Church,
I want to share some information and my perspectives pertaining
to the presence of youth delegates and their participation in
the Assembly and discuss with you my expectations from our youth.
In my report to the Assembly, I challenged the youth to make
the Assembly a “Youth Assembly”, not only by their
strong presence but also by seeking the most efficient ways
of making an impact. Further, I emphasized the crucial importance
of the role that youth are impelled to play in the ecumenical
movement, and called them to become the pioneers of a new ecumenical
order, as well as the avant-garde of a new ecumenical future.
The response of the youth was positive. In fact, their commitment,
participation and forward-looking vision permeated all aspects
of the Assembly. In my dialogue with the youth, I reminded them
that the dignity of service and not the arrogance of power must
guide us, that we must look for substance and not for position,
and we must be after quality and not after visibility.
This is what I have learned in this world-wide ecumenical
movement and in my ministry. This is what I expect from our
youth.
Now that the “Youth Assembly” is over, how can
the youth make it an “Assembly for Youth” by translating
its recommendations and vision into action-oriented process
in the life of their churches and the ecumenical movement at
large? This is the real challenge. I hope that the youth will
take this challenge courageously and responsibly.
I was very pleased to see the young delegates of our church
actively and seriously involved in all spheres of the life and
work of the Assembly. The intervention particularly of our two
young women delegates from Los Angeles and Boston in the plenary
sessions made me proud. They reminded me of my first intervention
as a young delegate at the 5th Assembly, in Nairobi, in 1975.
The contribution, the zeal and the seriousness of our youth
give me hope for the future of the ecumenical movement and the
active ecumenical role of our church.
With this strong conviction and forward-looking perspective,
I want to underscore a few points.-
1. Those who are taking part in the ecumenical movement are
not necessarily clergy or theologians. They come from different
walks of life and with different experiences. This diversity
of age, gender and expertise constitutes one of the rich expressions
of the ecumenical movement. Yet, for these people, basic information
about Bible, church history, the confessional communions and
church families, etc. is vitally important. This background
information will significantly enhance the intellectual and
spiritual dialogue between people, who come from different churches
and from different parts of the world, seeking the unity of
church and a common Christian witness.
2. For our youth, who want to engage in the ecumenical activities,
the knowledge of the Armenian Church is essential. I say this
because I know the limited scope of the information that our
youth have about their church, its history and theology, liturgy
and spirituality. Representing a church means representing its
doctrinal positions, theological teachings, moral principles
and spiritual values. The ecumenical movement is a space where
not only people but also values, traditions, experiences come
together and engage in creative and mutually enriching dialogue.
3. The ecumenical formation of our youth must become a continuous
process. By ecumenical formation I do not mean only accumulation
of information on ecumenical history, agenda, goals, priorities
and structures, etc. By ecumenical formation I basically understand:
a process whereby through the acquisition of knowledge a person
is transformed and learns to look beyond the narrow boundaries
of a particular church, to open up to the other churches, to
different contexts and traditions, and to look at realities,
issues and concerns in a broader context. Hence, ecumenical
formation is a learning process.
4. Knowledge and formation are not enough if they are not undergirded
by firm commitment. Fully equipped with the necessary tools,
our youth must become active participants in the ecumenical
movement. Ecumenism deals with vision. It has clear goals. Being
ecumenical means being engaged in a faith-sustained and vision-driven
life. Being ecumenical means being involved in struggle for
the visible unity of the church and for the promotion of Gospel
values.
5. Finally, ecumenism is a sort of school, where one always
remains a student and never becomes a graduate, where one knows
what and how to give and what and how to receive, when and how
to talk and when and how to remain silent. Indeed, quality,
commitment and vision count more in ecumenism than any other
thing.
I invite the Armenian youth to engage in ecumenical life with
this spirit, openness and vision.
Aram I
Catholicos of Cilicia
5-3-2006
Antelias
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