Ecumenical Dialogue

30. Ecumenical dialogue is a challenge and a call to conversion for the whole Church, especially for the Church in Asia where people expect from Christians a clearer sign of unity. For all peoples to come together in the grace of God, communion needs to be restored among those who in faith have accepted Jesus Christ as Lord. Jesus himself prayed and does not cease to call for the visible unity of his disciples, so that the world may believe that the Father has sent him (cf. Jn 17:21). ¹⁴⁸ But the Lord's will that his Church be one awaits a complete and courageous response from his disciples.

In Asia, precisely where the number of Christians is proportionately small, division makes missionary work still more difficult. The Synod Fathers acknowledged that "the scandal of a divided Christianity is a great obstacle for evangelization in Asia".¹⁴⁹ In fact, the division among Christians is seen as a counter-witness to Jesus Christ by many in Asia who are searching for harmony and unity through their own religions and cultures. Therefore the Catholic Church in Asia feels especially impelled to work for unity with other Christians, realizing that the search for full communion demands from everyone charity, discernment, courage and hope. "In order to be authentic and bear fruit, ecumenism requires certain fundamental dispositions on the part of the Catholic faithful: in the first place, charity that shows itself in goodness and a lively desire to cooperate wherever possible with the faithful of other Churches and Ecclesial Communities; secondly, fidelity towards the Catholic Church, without however ignoring or denying the shortcomings manifested by some of her members; thirdly, a spirit of discernment in order to appreciate all that is good and worthy of praise. Finally, a sincere desire for purification and renewal is also needed".¹⁵⁰

While recognizing the difficulties still existing in the relationships between Christians, which involve not only prejudices inherited from the past but also judgments rooted in profound convictions which involve conscience, ¹⁵¹ the Synod Fathers also pointed to signs of improved relations among some Christian Churches and Ecclesial Communities in Asia. Catholic and Orthodox Christians, for example, often recognize a cultural unity with one another, a sense of sharing important elements of a common ecclesial tradition. This forms a solid basis for a continuing fruitful ecumenical dialogue into the next millennium, which, we must hope and pray, will ultimately bring an end to the divisions of the millennium that is now coming to a close.

On the practical level, the Synod proposed that the national Episcopal Conferences in Asia invite other Christian Churches to join in a process of prayer and consultation in order to explore the possibilities of new ecumenical structures and associations to promote Christian unity. The Synod's suggestion that the Week of Prayer for Christian Unity be celebrated more fruitfully is also helpful. Bishops are encouraged to set up and oversee ecumenical centres of prayer and dialogue; and adequate formation for ecumenical dialogue needs to be included in the curriculum of seminaries, houses of formation and educational institutions.