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Christianity was first introduced in Myanmar by a Frech Franciscan named Pirre Bonfer to the people in 1554, and a Portuguese mercenary Filipe de Britto in 1559. Read more for the rest of the article..

TOWARDS A FULLER VISIBLE UNITY OF THE CHURCH :

A MYANMAR PERSPECTIVE

INTRODUCTION

To begin with, I would like to introduce the country on which the research paper primarily will focus briefly with its statistical population. Myanmar is located in South-east part of Asia, occupying the area of 261,228 square miles and has a population of 42 million.[1] The great maturities of the people (89%) are Theravada Buddhists, with Christians (4.9%), Muslim (3.9), Animists (1.2%), and Hindus (0.5%) as religious minorities.[2]

As a minority religion, Christianity is mainly comprised of ethnic groups in Myanmar. Most Christian population is dominantly Baptist Churches while Catholic Church, Anglican Church, Pentecostal Churches and Evangelical Churches are denominational minorities. Building full visible unity among them in the light of ecumenism is considerable issue due to the doctrinal disagreements, different liturgical practices and different ecclesiological understandings of ecumenical theology.

Therefore, this attempt that the researcher tries to point out the important factors of the unity of the Church, aims to remove the mutual mistrust and bitterness between the Churches, and to rekindle and strengthen love among the Churches so that they do no longer consider one another as strangers and foreigners, but as relatives and fellowers. and that they do build a full visible unity of the Church in Myanmar in the near future. To reach this aims, biblical and theological foundations would be laid down, and the questions of what today’s ecumenism is and is not shall be discussed. Finally, researcher will deal with some possible proposals in order to build a fuller visible unity among the Churches in Myanmar.

I. The Ecumenical Movement in Myanmar: Its Development and Problems

(1.1) Development of Ecumenical Movement in Myanmar at a Glance

Christianity was first introduced by a Frech Franciscan named Pirre Bonfer to the people in 1554, and a Portuguese mercenary Filipe de Britto in 1559. The Italian Barnabite Order started a mission in 1721, and the status of mission was raised in 1741 when Pio Gallizia was appointed Bishop and Vicar General.[3] The first protestant missionaries Chater and Felix Carey sent by English Baptist Mission in India arrived in Yangon in December 1807. In July 1813, the first American Baptist Missionary Adoniram Judson arrived in Yangon. The Anglican Chaplains arrived with the British troops and administrator, and the Diocese of Yangon was established in 1877, with Jonathan Hott Titcomb as the first Bishop. A Methodist Episcopal mission was started in Yangon in 1878 by James Thoburn, and a Wesleyan Methodist Mission in Mandalya in 1886.[4]

Since then onwards, an ecumenical movement in Myanmar with a vision and sense of vocations that the Myanmar-Young Men’s Christian Association, Young Women’s Christian Association-Myanmar, Student Christian Movement-Myanmar,[5] which have its rich history that the first missionaries and Church leaders introduced Christian Gospel through social services and the witness of Christian faith that led to the spirit of ecumenical movement, touched and transformed their lives into Christian way of life, and later Myanmar Council of Churches became into existence. These movements for Christian witness and service among the people became seeable evident that the Spirit of God himself was at work and called to the life of fellowship among them, the creatures and God the creator.

However, I would like to revisit the evidence of Church history which ensured that in the past Apostolic Church the early fathers tried to maintain “Unity” because of the distances in which there were many separated churches and different cultures.[6] Moreover, they considered themselves united in terms of their apostolic Gospel expressed in the apostolic canon and then presumed by the apostolic Clergy. In different aspect of ecumenical movement, there were disagreements between the Churches. It was noteworthy that when heresies and doctrinal disagreements threatened to destroy the Catholicism, the first born translated into “Universal” or “Unity”, the Church leaders met at the Ecumenical Councils to settle disputes. Long after the Council of Nicea, the problem but as an ideal was articulated clearly in its creed (the Nicene Creed: 325); “We believe in One; Holy, Catholic, and Apostolic Church.”

Many centuries passed, and the modern centuries began with such differences of its respective doctrines and practices among the Christian families. Hence, the 19^th Century missionary expansion gave birth to the modern Ecumenical Movement at the World Missionary Conference at Edinburgh, Scotland in 1910, and various trans-denominational bodies have been formed.[7] One of prominent ecumenical leaders, John R. Mott, the first General Secretary of World Students Christian Movement, was present at the National Student Conference held at Serampore in India in December 1912. After the meeting, he visited Myanmar on 13 January 1913, and conducted a conference in the name of the continuation committee of Edinburgh Conference. The Rangon (now Yangon) Conference was attended by leaders of the Christian forces from all part of Myanmar. In his words, Mott clearly made foreseeable unity of the Church in Myanmar, thus;

“Each night while there, I addressed audience of over 1,500 non-Christian students, chiefly Buddhists. There were impressive evidences of God’s presence and power. Over 300 students and members of the educated classes decided to become Christian enquiries. A visit was also paid to the two theological seminaries at Insein, where I met with nearly 200 young men, representing the various races and tribes of Burma, who are preparing themselves for the evangelization of their own people, one of the most hopeful signs of the coming kingdom which I have witnessed.”[8]

The visit and mission of Mott to Myanmar was much significant in building ecumenical spirit among the people. The following year 1914, Myanmar Council of Churches (MCC)[9] was founded and administrated under the National Christian Council of India, Myanmar and Cylon (now Sri Lanka). However, after the independence from the British Government in 1948, she has become an autonomous national ecumenical body of Burma Christian Council.

(1.2) Some Problems in Ecumenical Movement in Myanmar

As already mentioned above, Christian Gospel was introduced by western mission pioneers to the people of Myanmar in 14th and 15th centuries in order to encounter with the people of other faiths. From its very beginning they tried to learn local languages and attempted to proselytize among the people.[10] Tun Aung Chain sadly mentioned as:

The first Christian missionary to Myanmar, a Frech Franciscan named Pierre Bonfer arrived in Thalyin, the principle seaport, in 1554. He learned Mon, a local language, and attempted to proselytize among the people. Failing in his effort, he left in 1557.”[11]

However, their ecumenical concerns about the developments of humanitarian and spirituality were primarily focused with a main purpose, so to speak, to christianize the people. Besides, the process in which the souls were rapidly and increasingly added to Christian faith has become an important challenging issue to them who have been misunderstanding till today. Such misunderstanding, misrecognition and unrespect towards one’s own doctrine and Church traditional practices just like Baptism, Eucharist and Ministry as well as forms and norms of Church worship were and are firmly grounded on what their first missionaries taught. As a result, the Churches in Myanmar are facing undesirable barriers that drive them to disunity, but to speak frankly, more divisions. Discovering such kind of barriers, the Myanmar Council of Churches became realized and tried to contact with All Bishops’ Conference of Myanmar (ABCM) to build unity of the Church and to make the Church full visible unity which is the ultimate goal of the contemporary ecumenical movement.

II. Biblical and Theological Perspectives on the Ecumenical Movement

(2.1) Biblical Perspective

(2.1.1) Unity (Oikoumene)

First of all, I shall mention the term “ecumenism” as to understand what “Unity” is. The word “ecumenism” derived from the Greek “oikoumene”, meaning “inhabited world”, is used in the New Testament as regard to Roman Empire (Lk.2:1) or simply the whole world (Mt.24:14), and even to the whole faith of the Church. The word is now used to refer to a modern Christian movement concerned with the unity and the renewal of the Church and its relationship to God’s reconciling and renewing mission in faith in Jesus Christ.[12] Unity understand by “oikoumene” is found in the Gospel book of John, saying, “that they all may be one, as you (father) are in me, and I in you; that they may all be one in us,..” (Jn. 17:21). This is a prayer of Jesus Christ that the world may believe that God sent him. It means to be in communion with Christ and with one another. It is the gift of God’s own life and God’s will for the whole humanity and the whole creation.

Unity is thus deeply spiritual, personal and relational. Furthermore, in Paul’s view of unity and diversity, the image of the body stresses the bound unity to Christ, and to one another who are quickened by the one and the same Spirit (cf. I Cor.12:11-14; Rom. 12:4-5; Gal.3:26-29). In this sense, the indivisible reality of the Spirit brings forth a unity of immeasurable debt. For Paul, unity can be built by the same mind and the same purpose. When he heard Chloe’s people quarreling among them, his response is simple and direct, “be united in the same mind and the same purpose; let there be no divisions among you (I Cor.1:10). This unity is not only a demand of Corinth people, but also a demand of the whole world.

(2.1.2) Fellowship (Koinonia)

The Greek word “koinonia”, meaning “fellowsip” is largely found in Apostolic writings (Acts 2:42; I Cor. 1:9; 4:2; II Cor. 6:14; 8:14; Gal.2:9; Phil. 1:5; 2:1; 3:10; John 1:3, 6-9). In the Acts of Apostles, there is a great concern about fellowship. To give implicit illustrations of the verses a clear idea of koinonia can be seen as; they are together (2:44), one heart and one spirit (4:32), devotion to the Apostle’s teaching and in the temple(2:44,46), holding everything in common (2:44; 4:32), sharing the proceeds from the sale of their possessions according to the needs of each (2:45; 4:34,35), faithful in the breaking of the bred and prayer (2:42), safe-guarding the fellowship of all human beings. The spirit of fellowship is thus a gift of communion by God, and belongs to the mystery of the living God. For Paul, koinonia is with the Trinitarian God; Father, Son and Holy Spirit (I Cor.1:9; 8:6). It also represents the mission of God; that is, God’s work or His gift (Gal.4:7; cf.Rom.1:1; 15:16).

(2.1.3) Service (Diakonia)

The noun “Diakonia”, a Greek word comes from its adjective “diakonein” meaning “to serve,” refers to “service” as a faithful activity of the Church throughout its history. It is found both in OT and NT. Jesus portrays himself by saying, “I am among you as one who serves” (Lk.22:27). It is true to say that the ministry of Jesus to the Apostles in the early church, according to Acts 6, was worked by diakonia. The early Church constantly practiced as a responsibility of mission in deeds and words in order to respond to the needs of people as it is profoundly rooted in the teaching and service of Jesus (Cf. Acts 11:27ff; II Cor.8). In the Gospel according to Mark, diakonia is identified in the teaching of Jesus to his disciples to follow his servicing ministry model, “For even the son of man did not come to be served, but to serve, and to give his life a ransom for many” (Mk.10:45). In order for the unity of the church, OT law abundantly provides a variety of ways to alleviate any kind of suffering of the poor, of windows and orphans too.

Finally, the gospel is about God’s purpose not to separate, but to unite the Church in Christ through the Cross that is a place where humankinds are reconciled, forgiven, and united. In fact, oikoumene, koinonia and diakonia are the seeds and the fruits of the unity of the Church – the unity at local or every level can be therefore built in the context of these tasks.

(2.2) Theological Perspective

(2.2.1) Theology of Oikoumene

There is no affirming reason for a certain time when the ecumenical theology started, but it was born in the every beginning of the ecumenical movement of the Church, and theology of oikoumene has become into being. Insofar as unity of the Church is the prime goal of ecumenical movement, the first Church leaders have become involved in the search for that unity which was being maintained through Christian witness of the Gospel to the people.

I shall go back to the modern ecumenical movement which can be divided into three periods.[13] Its theological questions of the first two periods were christocentric. The main focus was on the Church as the universal body of Christ and on the proclamation of Christ throughout the oikoumene. However, by the late 1960s, the emphasis was on the new humanity in Christ, on new forms of human community marked by such things as sharing, healing and participation. The experience of the third period of the movement became complexity of religious pluralism in its dimensions of diversity at local and global level.

With the changes of ecumenical emphases throughout all three periods, oikoumene is understood and summarized as;[14]

(i) A movement and work of organization led by committed Church leaders, and a forum where conflicting perspectives meet in dialogue, and a renewal effort which declares Gospel’s partisanship on behalf of excluded and oppressed;

(ii) Unity as a gift of God and renewal of the Church as a sign and instrument of God’s intention for the world;

(iii) A fellowship based on agreement by different backgrounds of the Churches;

(iv) Pursuit of justice as the foundation of authentic and explicit witness to Christ as true effective ministry of service and justice and

(v) Unity in Faith as a soil in which Christian community grows.

(2.2.2) Theology of Koinonia

With regards to his ecumenical discourse, William Temple[15] was prominent theologian in the development of theology of Koinonia. The unity of the Church, on which our faith and hope is set, is, he believes, grounded in the unity of God and the uniqueness of his redeeming act in Jesus Christ. The one body and one spirit is correspondent to God. Temple’s understanding of ecclesiology is the fact that where Christ is in men’s heart, there is the church; where the Spirit is active, there is His body. The Church is but not an association of men, each of whom has chosen Christ as his Lord; but it is a fellowship of men, each of whom Christ has united with himself. Those in whom he is active are one fellowship in Him – so called “the fellowship of the Holly Ghost.”[16] In the aspect, mutual appreciation is the way alike of humanity and charity which lead us to fuller fellowship in which we shall be truly united together.

Theology of koinonia is thus a spirit of togetherness received through Christ with the Holy Spirit, and unity of the Church that comes from diversity of creations made by God which belongs to the spirit of unity.

(2.2.3) Theology of Diakonia

The first universal Christian conference on Life and Work , which was held at Stockholm, Sweden in 1925, had a slogan, “Doctrine Divides, Service Unites” This slogan has spread all over Christian world, including in Myanmar. The problem is, needless to say, doctrine that divides the church into pieces. Today there are many different confessional denominations.

The diakonia (Gk. word, meaning service) is understood as ministering of those who exclude the commands of others, of those who by the command of God proclaim and promote religion among people. This ministry implies for helping the needs by distributing of charities.[17] In short, it is the service of those who prepare and present the needs. The service of the Church is seen as God’s delivery service. The idea of diakonia is deeply rooted in the understanding of the Gospel as Good News for all. Human beings, made in the image and the likeness of God, find their full humanist in the communion with others. It is the work of the Gospel that the Church propagates.

(2.2.4) Theology of Oneness

The most useful text for ecumenical theology is the Gospel according to John 17: 21 that is an eschatological prayer of Jesus to his father for those believe before offering himself on the alter of the Cross; “that they all may be one.” In viewing this text, the oneness can be intended to be a Trinitarian of one God; Father, Son and Holy Spirit, and also a oneness of oikoumene, koinonia and diakonia. In another word, it is regarded as unity of man kind in places of community, Church, religion, politics and so on.

The love of God to the people is his only begotten Son sent by the Father into the world to give life, and unify it “oneness.” His love is lavished in which the unity of the Church can be seen. There is a diversity of ministries, that is, of diakonia. Jesus’ theology of diakonia emphasizes on fuller humanity and the peace of God toward the poor, the windows and the orphans, and even dehumanized. The Church ministers the Gospel of peace to all human kinds and all creatures.

III. The Yes-s and the Not-s of Ecumenism

(3.1) The Yes-s of Ecumenism as Proposals

Sadly, some religious extremists in Myanmar assert that ecumenical Churches are antichrist, faithless bodies of misguiding individuals who have forsaken biblical based witness for worldly and godless pursuits. Such assertion leads to encourage the Churches difficult to be united. In fact, Ecumenism considered as goal of visible unity in modern ecumenical thought, is always related to the influences in mission, giving credible witness, offering united worship to the triune God, quality of relationships between the Churches in ecclesiological practices such as Baptism, Eucharist and Ministry, equal participation of women and men in the structures of the Church in sharing of power, and cooperation with one another in the solution of societal issues. Thus, the followings highlighted briefly are essential for building fuller visible unity among the Churches in Myanmar.

(3.1.1) Organic Unity

Model of organic unity was widely eyes-opened by Prof. Simon Pau Khan En to the participants at National Ecumenical Seminar at Pyi Oo Lwin on Nov 28-Dec 1, 2008. He assumes that organic unity is not uniformity, but is mutual understanding, mutual recognition, mutual respect and mutual acceptance.[18] Paul A.Crow, Jr. supports En’s assumption, and believes that this unity is a living organism, with the diversity characteristic of the members of a healthy body…. A church so united the ultimate costly of every member would be given to the whole body and not to any part of it. It was considered Church’s God-given unity.[19] Organic unity or corporate union is thus always related to all aspects of faith, worship and sacramental life, ministry and mission of the Church.

(3.1.2) Conciliar Fellowship

It contains essential elements recognized by most Churches as indispensable for visible Church unity – the mutual recognition of the fullness of the catholicity of other Churches, common witness to the same apostolic faith, mutual sharing of baptism and Eucharist, recognition of each other’s members and ministers, join mission and service in the world. The Nairobi Assembly in 1975 stated that in conciliar fellowship, each local Church possesses, in communion with the others, the fullness of catholicity, witness to the same apostolic faith, and therefore recognizes the others as belongs to the same Church of Christ and guided by the Holy Spirit.[20]

(3.1.3) Cooperative Action

The world is suffering and groaning today. The purpose of the Church is not only to unite people in Christ, but also to reconcile the suffering and groaning creatures. Unity in prayer and action shall manifest the fullness of communion with God, humanity and the whole creation for the glory of the Kingdom.

(3.1.4) Mutual Recognition and Intercommunion

Like conciliar fellowship and organic unity, it assumes the constitutive elements of full Church unity are agreed on the same apostolic faith, fellowship in baptism and Eucharist and mutual recognition of ordained ministers. However, the distinctiveness is the acceptance of other’s confessional identities and heritage; Baptist, Roman Catholic, Anglican, Methodist, Presbyterian, et al. Intercommunion is a fullest expression of a mutual recognition between two or more Churches.

(3.1.5) Unity as Solidarity

Paul A. Crow borrows a word of John Sobrino, Jesuit Professor of theology, which says, “unity and catholicity means co-responsibility between local Churches, mutual giving and receiving liturgy, pastoral relations and practice of faith, bearing one another’s burdens.” Solidarity in opposing the scandalous divisions of poverty, racism, sexism and violence can help the church united.

(3.1.6) Partnership in Mission

The unity which God has given the church is a sign of the divine unitive purpose for humankind. It implies the readiness to stand with those who surfer, who are poor, who are powerless. The Church must work together in mission. The Church needs to acknowledge the work of other Churches, to seek new possibilities for cooperative mission and service, and to offer the vision of different confessional traditions proclaiming one Gospel. The Church must also seek and develop true partnership among the Churches so that the partner with greater material recourses does not control the other, but is open humbly to receive insights and spiritual gifts from the materially poorer partner.

(3.1.7) Unity and Renewal

Unity and renewal deeply concern for both Church and human community. In fact, renewal is a condition of unity, and unity is a result of renewal. The desire for unity is essential but only a genuine desire will bring about repentance that bring the Church and heal the divisions in human community. Uppsala Assembly speaks, “Renewal must begin in the local community, by detecting and dethroning all exclusiveness of race and class and by fighting all economic, political and social degradation and exploitation of men.”[21]

(3.2) The Not-s of Ecumenism as Ecumeno-enemies

(3.2.1) Super Church

Ecumenical body(ies), for instance Myanmar Council of Churches, is not supper Church, and has no any enforceable authority in the life of its Church members. However, it is the one body in which all Christians can meet to pursue ecumenical goals, either through less or more limited kinds of participation. Therefore, the Churches within MCC are leading to live together as a community or a home of fellowship for Myanmar and the world as well.

(3.2.2) Unions between Churches as a purpose

The purpose of the ecumenical body is not to negotiate unions between Churches, which can only be done by the Churches themselves acting on their own initiative, but to bring the Churches into living contact with each other and to promote the study and discussion of the issues of Church unity.[22]

(3.2.3) Egoism and Particularism

Egoism and particularism as denominational problem in Myanmar is much ethical, and can be identified in individual and personal level. An individual ethical egoist holds that all people do whatever benefits them while a personal ethical egoist argues that he or she should act in his or her own self-interest. Sadly, the Church gives preferential consideration to its interests as against others, with whom one has special relationships such as members of one’s families, friendship circles or local community.

(3.2.3) Denominationalism

General understanding of Denominationalism is a division of one religion into separate groups. It as an ideology which views some or all Christian groups as being, in some sense, versions of the same thing regardless of their distinguishing labels, is not accepted by all Christian Churches. Richard Niebuhr’s work on The Social Sources of Denominationalism, portrayed negatively as “moral failure of the Church.” [23] In Myanmar it is related to socio-economic and religious power.

(3.2.4) Doctrinal and Juridical Authority

Ecumenical body cannot and should not be based on any particular conception of the Church. Moreover, it has no authority and does not prejudge the ecclesiological and doctrinal problem.

CONCLUSION

To conclude with, I would like to recall the 1961 New Delhi statement of the Third Assembly which focused on Unity – Church’s Unity – that in God alone the Church has its true unity that is God-given unity or God’s gift. In speaking so, the New Delhi states;

“The unity which is both God’s will and his gift to his Church is being made visible as all in each place who are baptized into Jesus Christ and confess him as Lord and Savior are brought by the Holy Spirit into one fully committed fellowship, holing the one apostolic faith, preaching the one Gospel, breaking the one bred, joining in common prayer, and who at the same time are united with the whole Christian fellowship in all places and all ages In such wise that ministry and members are accepted by all, and can act and speak together as occasion requires for the tasks to which God calls his people.”[24]

In this aspect, to make the Church unity in Myanmar that becomes visible fully only in one faith, in one Eucharistic fellowship expressed in common life in Christ, in one spirit of mutuality in ministerial service and in the gospel witness of God, can be achieved at a common goal of ecumenical theology today. Following the above said proposals - organic unity, conciliar unity, cooperative action in social issues, mutual recognition and intercommunion, solidarity in unity, partnership in mission and unity and renewal - the Churches in Myanmar are encouraged, and so they may become healthily united in the triune God. Therefore, the challenge to the churches in ecumenical movement in Myanmar towards fuller visible unity is, first of all, to recognize others’ apostolic faith of Nicene creed and the BEM, to endeavor in word and deed to give common witness to the gospel as a whole, to commit themselves to work for justice, peace and integrity of creation and to help parishes and communities in appropriate ways.[25]

Last but not least, such unity so-called fuller visible unity among the Churches in Myanmar can thus take place in a variety of ways; theological education and secular education for tomorrow’s good leaders, translation and distribution of the scriptures to the spiritual thirsty including the people of other faiths, common concern and shared help in socio-environmental problems, health care for underprivileged, advocacy of human rights and religious liberty, working for peace and justice and so forth. All Christians in Myanmar hope and believe that the Churches in Myanmar would fully and visibly be united in the near future through the spirit of mutuality – mutual understanding, mutual recognition, mutual respect and mutual cooperation in the needs of the Church and society.

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Comments (5)

• |2010-01-20 03:40:32 Thomas  - It is Copy
  So far my observation toward this research, it is a copy paper from other resource. there is no his idea or theology in this article or research. it is funny... Please contextualize your theology in specific area. It is not negative rather it is positive supporting OK. Thanks
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• |2010-02-23 17:01:36 Author
  Dear Thomas,
  Thank you for interesting and reading this paper, and I hope you have learned something and you may more improve your theological ecumenical insight. Also thanks for comment.
  
  My professor Dr Odairs P Mateus (see end note-25) saw your comment, and asked me whether it is copy or not. I must say that the ecumenical problem among the churches in Myanmar is a challenging issue today.
  
  The more you commend, the more I welcome!! SHALOM !!!
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• |2010-02-23 17:37:46 Marapa
  Dear Pastor Vahmo, Mr. Thomas seems to have misunderstood the nature of a scholarly academic work. If someone started writing such things without having quoted or citing from other scholars, it will be worthless. What you have done is what most scholars will also do. Keep it up and continue to absorb the word of critics, it is good for you and the topic you have written... God bless you Dear Author..
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• |2010-06-19 02:52:15 Pastor John T. Awe  - Comment
  This a well-done job. No research work succeeded without reference to the past works. Keep it up it is educating.
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• |2010-09-04 09:04:54 Hellen Ngo Thle Paw.  - Alynabie hlana
  To,
  Pastor ,
  Na chho lia ta a lyna bie hlu pi rie awh pa ei hnei...Na article vaw hmo nata thah ta ei pa lo a vaw tla ...A va Khazohpa ta by hna chaw pie sa la thah via ta nata a kaw via pa ta na rai hria na cho lia ta byhna chaw bai chha ly ma maw se.....
  
  Hellen Ngo Thle Paw........
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