What Are the Goals of Ecumenism?

Βy Hieromonk Savva of the Holy Monastery of Decani, Serbia

The fundamental goal and the primary task of the ecumenical movement is to re-interpret Christianity—or, in other words, to annihilate Orthodoxy completely. The dialogue between various Christian confessions—as, also, the dialogue between Christianity and Islam and Judaism (and other religions, as well)—is one of the tasks that is a part of an over-all plan for unifying the sum-total of humanity. The only thing that is necessary to achieve this aim is the convocation of a new "Ecumenical Council"—one that would be truly universal (oikumenikos), because those councils which have been convened are not deemed to be councils by the ecumenists; otherwise, they would respect the decisions and rulings of said councils. This new "Ecumenical Council" will need to declare "new truths" to all the world. To date, we could show how, by a simple, one-sided act, the anathemas against Papism have been annulled; how Monophysites are declared to be "Oriental Orthodox"; how the "holy mysteries" of the heretics are recognized openly as being valid. Much of this would be officially adopted by the [projected] "Ecumenical Council," and would be enforced by way of a conciliar decision. It is at such a council, for the convocation of which the Patriarchate of Constantinople is striving, and for which it has been preparing itself in the course of many decades—no later than the end of this century, according to Patriarch Bartholomew—that the worldwide union of Christianity would be declared. 

Essentially, the ecumenists envision the universal union of "churches," which will serve as the leaven for the entire oikoumene in its turning of the world into the Kingdom of God on earth. Inasmuch as the consummate aim of ecumenism is to unite all religions, it is entirely logical to conclude that that is why, today, it is evermore underscored that not only do individual [Christian] churches, as such, not possess the fullness of truth, but that even Christianity itself does not possess it. In other words, the truth concerning God the Creator (according to the ecumenists) surpasses all individually existent religious forms, finding its perfect expression only in the vast multiplicity of world religions and traditions. For an explication of this, ecumenists resort to the example of an extremely high mountain, the pinnacle of which can be reached from all sides. It is possible (according to them) to reach God by way of Christianity, as well as by way of Islam, Buddhism, Hinduism, Judaism, etc.; hence, there is no need to convert the adherents of one religion to another, because the "inspiration of the Holy Spirit" is ostensibly present in all of these religions. Such thoughts, in essence, have already been spread throughout Europe and America, in the course of decades, by a multitude of Hindu gurus. It should be noted that the ecumenical movement, which [ostensibly] began for the sake of unifying all Christians, has ever more intensely expanded its dialogue and contacts with non-Christians (for example, in Canberra, in Assisi, in Milan, etc.). 

It can be seen, from this, that the goals of ecumenism are not exhausted by the unification of Christian confessions. But it is specifically in relation to this plan that the task appears to be particularly difficult, because true Christianity—which is possessed only by the Orthodox Church—poses the chief peril to this entire idea.