Ut Unum Sint

Since, “Religion's initial and primary thrust is conservative”(Pg. 17), as such, the Church today is open to racial reconciliation, but the initial thrust is conservative in nature, thus leading us to take a passive approach. Though admirable, it isn’t taking the necessary and progressive steps needed for a racial reconciliation within itself, let alone society at large, which is why Evangelicalism has fallen short of brining forth change towards this issue.

For the Life of the World authored by Fr. Alexander Schmemann an Orthodox priest was originally intended as a “study guide” in the 1970’s for students preparing themselves for Missionary work, giving them a “world view”, helping to speak about Christian view points along with an approach to how they coalesce through the eyes of the Orthodox Church. A key theme Fr. Schmemann discussed is Secularism, which he believes developed from our progressive alienation of the Christian culture. Additionally, he presents his interpretation of the transforming biblical themes of creation, fall, and redemption through a sacramental understanding. Fr. Schmemann’s experiences within the Orthodox Church liturgy reveal unity in the meanings of these three themes. It is through these understandings he believes can effectively offset the disastrous effects of secularism while revitalizing the sacramental understanding of the world.

Thompson presents a very convicting treatise on the significance of relationships in the Christian witness. This book causes the reader to examine their own relationships, as well as their lifestyle, in order to evaluate the degree of the reflection of Christ in their incarnational witness. Through his systematic process of self-examination and relational observation, combined with intercessory prayer and discipleship ministry, Thompson offers a simple, yet profound method of using personal relationships to share the gospel of Christ with family, friends, coworkers, and complete strangers. He expounds on the principle that mankind is a relational being, created to fellowship with God and other humans, to develop his approach to personal evangelism and, equally important, follow-up

Living in Christian community is a necessity for the everyday life of a Christian. Without community, the Christian has no one else to “sharpen” them, no one else to understand the everyday struggle of living in the world, sharing the Gospel, but not partaking in the sinful ways of the world. In “Life Together”, Dietrich Bonhoeffer explores Christian community, and presents not only the benefits of Christian community, but also the toxins that can destroy the community. Living in Christian community brings incomparable joy and community in and through Jesus Christ, but can be easily lost due to humanistic ideals, or “dreams”.

In a world that does not know the Gospel anymore, we must indulge in it, and love our fellow community though they may not share similar values, but find balancing in still remaining in our own values. Though many of times we find ourselves in opposition of the majority of the world, we must exude Christ love onto others as He does to us unconditionally. The author addresses ways in which we are able to live out our faith and still find a place within our community though they may not share similar values.

Dulles states, “It picks up the biblical theme that God has fashioned for himself a people feely communicating his spirit and his gifts” (50). The Body of Christ as stated in Dulles is, “the main point of mutual union, concern and dependence of the members of the local community upon one another,” (43). The body of Christ will only function is the whole community is willing to work together to reach a personal growth in their relationship with God. Now that we have an idea of what Church as mystical communion consists of I will discuss the strengths and weakness of this model. The strength of this model is that emphasizes a shared life with the community instead of shutting them off. This is a strength because when people come together as a whole everything holds so much more meaning and people can form a stronger bond with God, now that it is much more personal and voluntary. Another strength is that this model improves people spirituality and prayer life now that they feel that personal connection that they formed. A weakness of this model is that it creates unsure relationship between the visible and invisible, since Grace allows people to get closer to God through the invisible such as communion while the visible structure like institutionalism tries to emphasize their power over the whole people. I have discussed what the models mean, their strength and weakness of each so now I will note the difference and

As time constantly presses forward and the earth continues to revolve, the world will never stop progressing and adapting to better suit the needs of mankind. The evolution of religion has greatly enhanced the quality of life for humanity by providing individuals with a strong belief system that is now the foundation of many peoples’ core values. One universal religion that has undergone extensive amounts of reform is Christianity. In particular, the Catholic church is well-known for the development of their famous ecumenical council meetings that help determine the future of the church. Numerous Councils have been conducted throughout the course of history, but none more significant than the most recent, the Second Vatican Council or Vatican II. The Catholic church was operating as if it was still the medieval period and desperately needed to be modernized. As a result, every Roman Catholic Church official was gathered to meet and devise a plan for how to introduce the church to the modern world. Consequently, the following will reveal the Second Vatican Council and the ramifications of the agenda, history and theology evolution, significant texts, and new developments.

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.

The texts show the interconnectedness of the faith and justice and how they should be carried out in community. Biblical traditions give a guide to the ideal community where every human person’s

Paul outlines 3 major ideas in the way that all believers should relate to one another. Paul begins with the posture that we should take with one another. That posture has 3 goals: humble and gentle (without exception), dealing with one another in love, and eager to maintain unity in the church as a whole. Sadly, we have lost sight of this posture not just interracially but also inter-denominationally and cross culturally. While all of these goals are extremely difficult to begin to achieve they are even more necessary to maintain. We are then reminded of the way and reason that we should seek to maintain this unity. That way is through the cross of Jesus Christ where we were reconciled unto God. Because of this reconciliation to God he has

Dawson’s article, A Christian Proposal to Peacemaking in a New Country, focuses on the different types of faith based efforts that Christians all over the world are currently involved in that focus on both forgiveness and reconciliation and ways to bridge the gap between victim and offender. He begins his thoughts by reminding the reader that everyone has sinned, but that God responds with forgiveness, and has given us an opportunity to start anew through the death and resurrection of Christ, thus reconciling us to God. Here is where the reconciliation process begins. He also briefly brushes upon that it is man’s inability to resist emotions like envy, fear, and contention, that results in hatred for another person or group of people, which is why there is a continuous flow of conflict in the world. This is why we as Christians should understand and embrace the power of the cross. Throughout the article Dawson continuously, encourages and challenges all Christians to join the ministry of reconciliation movement and become reconcilers stating, “our goal, of course, has always been to see people reconcile to God through the Gospel” (Dawson, 2001, p.234). He maps out a model for reconciliation that defining the following:

Years of persecution have seen babies snatched from their mothers and churches burned to the ground before the eyes of those who worshiped there just last Sunday. Yet the Coptic community remains united and stronger than ever. I never truly realized the potential power of this strength until I witnessed it first hand.

Covenantal people of God: once again we gather here today to be reminded us God’s faithfulness, grace, and mercy upon our lives. Once again, we are reminded of our responsibilities as advocates for God’s kingdom, by caring for the widow, the alien, the orphan, and now, as our passage notes, caring also for the dejected man in the street. After all, we are called, as Christians, to exemplify the work God is completing in our world by serving the “other”. And, as can be recognized, the “other” is all around us. From the Syrian refugee crisis, to Palestinians on the West Bank, to the American perpetuation of slavery by way of incarceration against our African-American brother and sisters, to the surge in violence against members of the LGTBQ community, we recognize the “other”. The “other” is anyone who is not in power and is oppressed and marginalized by those who are in power. The systemic persecution against the “other” is as old as humanity itself. Nevertheless, we believe that God is working, through God’s people, to end this violence and put God’s world back to rights.

Lohfink, Gerhard. Jesus and Community: The Social Dimension of Christian Faith. Philadelphia: Fortress Press, 1984. Kindle.

Gilbert Bilezikian gives four areas that need to be addressed when administering the church here on earth, 1. A shared faith, 2. A share purpose, 3. A shared lifestyle and 4. A shared authority (Bilezikian, 1993, p. 195-197). A shared faith is noted in Ephesians 4:5 where God’s people are told to have “one Lord, one faith, one baptism” (NIV). Gilbert tells his readers, “every church needs to formuloate clearly its understanding of the Christian faith” ( (Bilezikian, 1993, p. 195). With this written statement everyone within the church will have a common ground from which to govern, with all people knowing what the belief of that church is.