The Origins and Early Development of Interreligious Relations during the Century of the Church (1910–2010)

Abstract

The Origins and Early Development of Interreligious Relations during the Century of the Church (1910–2010) John Borelli In this centenary year of the World Missionary Conference at Edinburgh, Christians celebrate a century of ecumenism. Indeed, various strands of mutual cooperation and joint theological reflection by Christians on the unity they already share yet need also to repair and nurture coalesced into the modern ecumenical movement in the decades after 1910. The emergence of councils of churches and eventually a World Council of Churches in 1948 and the development of numerous ecclesiastical associations and several international confessional bodies have marked this movement’s progress, as have also developments within the Catholic Church. Real growth in communion among churches is a rich outcome of this ecumenical century, which could likewise be called “the century of the church.”1 Furthermore, as Christians explored ecumenical relations, they naturally raised questions about their collective relationship with Jews and then their relations with members of others religions. The ecumenical movement is not the only context out of which interreligious dialogue and relations arose, but ecumenism has certainly provided substance and opportunity for Christians to explore interreligious relations. In this study, I will explore the development of Christian approaches to interreligious relations among the unfolding developments of the ecumenical movement. [End Page 81] A Century of Ecumenical and Interreligious Relations The origin and development of the modern ecumenical movement are nearly simultaneous with the twentieth century although the roots of contemporary ecumenism stretch back to the nineteenth century. For example, Anglicans adopted four necessary points for the restoration of unity among the branches of Christianity, first in 1886 through an act of the U.S. House of Bishops of the Episcopal Church and two years later in 1888 at the Lambeth Conference, when the Archbishop of Canterbury, Edward White Benson, convened Anglican bishops world-wide.2 Near the nineteenth century’s close, Pope Leo XIII issued the decree Apostolicae curae (1896), On the Nullity of Anglican Orders. Previously, he had issued the apostolic letter, Praeclara gratulationis publicae (1896), addressing the reunion of Christendom. Both documents drew a line in the sand for Christian unity, namely, return to the unity of the Catholic Church. Prior to Vatican II, Gregory Baum suggested that Pope Leo’s declarations contained the first glimmerings of what would become by mid-twentieth century a more positive papal assessment of ecumenical efforts, despite his theology of return as the only true ecumenism.3 The pope’s overall message was negative towards collective effort to celebrate religious unity, and more to the point, Leo XIII sent a letter to Archbishop Francesco Satolli, the first apostolic delegate to the United States, for release to the U.S. bishops on these matters. The letter, dated September 15, 1895, reprimanded them for participation in meetings “at which Catholics and dissenters from the Catholic Church assemble to discuss religion and right morals.” Its point of reference was the participation of Catholic hierarchs and faithful in the 1893 World’s Parliament of Religions in Chicago.4 The Parliament was a prominent aspect of the 1892 Columbian Exposition held in Chicago to mark the fourth centennial of Columbus’s landfall. Protestant leaders were the first to propose that among its many events should be a gathering of religious leaders. The 1893 meeting represents a milestone for many involved in the study of interreligious relations and religious pluralism in the United States.5 It was the first major, [End Page 82] public, “interfaith” event on American soil bringing Hindus, Buddhists, Jews, and others in significant numbers into contact with Christians. Because most participants were Christians, including Cardinal James Gibbons and several archbishops and bishops, it was primarily its “ecumenical” dimension, whereby Catholic leaders engaged in conversation and prayer with other Christians that drew official concern from the Holy See. Pope Leo advised the U.S. bishops that Catholics should hold their meetings apart, that there should not be an “ecumenical” character to anything public and its planning, but that all, even those not Catholics, should be invited to attend. Catholics were instructed not to go to others’ events, including Protestant services, yet all were invited to Catholic events. There was hospitality...