Theological definition of the ecumenical paradigm and the value spectrum of interfaith social practices

author: Sviatoslav Vaskul

Urgency of the research. Given the multi-confessional situation in the Christian environment, there is a need for a comparative analysis of the theological foundations of the ecumenical concept as a whole, a review of the prerequisites and reasons for the activation of ecumenical trends among Christians, and its functional  aspect of consolidation of efforts.

Target setting. Analytical description of the theological foundations of the formation of the ecumenical paradigm, which were formed by Protestant, Catholic and Orthodox theologians. The positive consequences of the implementation of the ecumenical paradigm in the social sphere, their social significance, as well as their assessment by theologians and researchers are characterized.

Actual scientific researches and issues analysis. The theological intentions and practical initiatives of ecumenism of the Orthodox Church are the focus of Yu. Korniychuk's research attention [17, 18]. R. Protsyuk [19] analyzes the role of the social teaching of Orthodoxy in the formation of civil society in our country. Such domestic researchers as S. Kiyak, P. Yarotskyi, V. Yelenskyi, and O. Kiselyov were engaged in the analysis of the problems of ecumenism as a post-secular paradigm.

The research objective. Given the lack of coverage of the issue of ecumenical efforts as a Christian response to the challenges of modern global society, there is a need for a critical and objective analysis of the ecumenical concept as a whole, as well as in the realm of social practices.

The statement of basic materials. Ecumenism as a phenomenon originates in the Christian environment and its primary goal is to restore unity, first of all, between Christian denominations. An important component of ecumenical activity, which researchers single out, is the social dimension of ecumenism, the consequences of which are much easier to characterize in the social plane. It is worth noting that this dimension is important, given the fact that there are a large number of supporters of the ecumenical movement, who claim that the effectiveness of building ecumenical dialogue and achieving agreement in theological matters is largely determined by social unity, the development of cooperation in a social direction. The transfer of the emphasis of their ecumenical activity by Christian denominations to the sphere of social service, as a result of the confrontation with the difficulties that arose during the theological and dogmatic dialogue, created a favorable environment for the formation of a visible image of Christian unity, which is one of the main elements of the Church's mission in the world. §12 of the “Decree on Ecumenism” states that social cooperation should be aimed at: “proper appreciation of the dignity of the human person, nurturing the good of peace, applying evangelical principles in social life, developing the sciences and arts in the Christian spirit, (...) overcoming such tragedies today, such as hunger and natural disasters, illiteracy and the poor, lack of housing, unfair distribution of material goods.” Such cooperation will also contribute to better interdenominational knowledge of Christians and pave the way towards unity.

Conclusions. Briefly summarizing, we can conclude that the main theological justification of ecumenism lies in the words of Jesus Christ: “That all may be one” (Jn. 17:21), and all other attempts to create a concept to overcome the fragmentation of Christians can only be based on them. Therefore, the consolidation of efforts in the face of various threats makes it easier to establish a dialogue to solve the problem of inter-religious disputes and create favorable conditions for the functioning of a multi-religious society.

Key words: religion, ecumenism, dialogue, inter-Christian (interdenominational) communication, theology, Eucharistic communion, II Vatican Council, social service, social responsibility.

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