Document
Introduction
"For the peace
of the whole world,
the stability of
the Holy Churches of God
and for the Union of All,
Let us pray to
the Lord."
(St John
Chrysostom)
1.
In the spirit of this prayer, the World
Council of Churches invited a group of 106 representatives from churches,
agencies/specialized ministries, regional and national councils of churches,
Christian world communions and international ecumenical organizations to a
consultation on "Ecumenism in the 21st Century," held at Chavannes-de-Bogis, Switzerland from 30 November to 3
December 2004.
2.
The need for such a
consultation comes from the fact that Christians face new challenges in the
world and that new and effective ways of working together are required in order to respond to the demands of
the world from the perspective of the gospel of Jesus
Christ.
The Ecumenical
Movement
3.
There is a rich history of ecumenical
traditions and achievements which served as the starting point for these
discussions. The term ecumenical' embraces the quest for visible Christian
unity, which is undertaken in theological study, in common witness in the
world-wide task of mission and evangelism as well as in diakonia and the
promotion of justice and peace.[1]
4.
Participation in the ecumenical movement
follows from and leads toward shared faith in the Triune God and common
Christian values. Before his crucifixion Jesus Christ prayed for his disciples
and all Christians: "that they may all be one, just as you, Father, are in me,
and I in you, that they also may be in us, so that the world may believe that
you have sent me" (John 17:21). Thus Christian unity is related to the unity of
the Triune God. We are therefore urgently called to transform our self-centred
mentality into selfless love for the other and the society of which we are a
part. As Christ is one with his father we too as Christians have the vocation to
be one. We have the duty to make evident that Christianity is a unity in which
the many form a unique whole. Their belonging together is based on the unity of
the work of God the Father through the Son and the Holy Spirit. Accordingly the
renewal of the ecumenical movement is an invitation to all involved to go beyond
the present boundaries, to interact with each other and with society. "It is a
call to bear witness to unity by making an optimum use of the abilities,
history, experience, commitment and spiritual tradition of everyone involved.
This includes submission to one another and the search to understand the will of
the Lord in a spirit of repentance and reconciliation."[2]
5.
The ecumenical movement
today is carried out at different levels by churches acting through conciliar
bodies (e.g. WCC, regional ecumenical organizations, sub-regional fellowships
and national councils of churches) Christian world communions, ecumenical
communities, mission agencies, theological colleges and associations, ecumenical
academies and lay training centres as well as agencies/specialized ministries,
international ecumenical organizations and many other ecumenical bodies. It is
obvious that the ecumenical movement is far wider than any one institution and
includes all those who yearn for unity and all those who dream of a common
Christian voice on the burning issues of the day.
A Time of
Change
6.
The ecumenical movement is
living and operating in a world which is constantly changing. The political
constellation is very different from what it was during the 20th
century. The world today is dominated by a concentration of extreme power and
wealth. As people seek to affirm
their identities in the light of globalizing forces, increasingly many are
identifying themselves in terms of their religion.
7.
It is a world of brilliant new
technologies and a world in which millions of people suffer from hunger and die
from rampant violence. The environment is threatened with destruction because of
disrespect for creation.
8.
People in many regions are increasingly
embracing the view that another world is possible. They are seeking a world undergirded by
a deep sense of spiritual discernment.
The growth of civil society is transforming communities and nations.
Those who have traditionally been marginalized and excluded are struggling to
make a more just and peaceful world possible.
9.
These changes are also affecting the
churches. Declining membership in some
European and North American churches will have consequences for the material
resourcing of ecumenical bodies in the future, while at the same time prompting
new relationships of genuine partnership between churches of the North and those
of the South. The proliferation of
non-governmental organizations has created a more competitive environment in
which churches and their related organizations sometimes struggle for survival,
but also opens up new possibilities of partnerships and coalitions in the cause
of peace, justice and the care of creation.
10. This has changed the ecumenical life of the churches. There are
important new ecumenical actors who are not formally included in the existing
structures and there are some in the ecumenical family who do not feel valued by
others. Many new ecumenical
organizations have been created, giving rise to fears that all of these
ecumenical bodies cannot be sustained. Churches complain that there are too many
levels of "belonging". Insufficient
programme co-ordination by confessional and ecumenical bodies may represent
duplication of efforts. There are questions around membership and around funding
of the ecumenical movement.
11. The primary structures of the ecumenical movement were established
decades ago, when both the world and the churches were in a very different
place. Today the world challenges us in ways
that we have not known before.
Ecumenism in the 21st
Century
12. In recent years, discussions about the effects of the changing world
on the ecumenical movement have taken place in different fora. In November
2003, a
consultation on "Reconfiguration of the Ecumenical Movement" in Antelias,
Lebanon affirmed the urgency of the issues and called for further discussions to
"re-vitalize the ecumenical movement and to ensure that our structures and our
actions respond to the changing global realities." In this line, the meeting in
Chavannes-de-Bogis continued the work and looked into the question of how to
find a new configuration or re-shaping which strengthens ecumenical
relationships and structures in face of the new challenges mentioned above. The
new study of current ecumenical structures and relationships (Mapping the Oikoumene), the Reflections on Ecumenism in the
21st century, both
published by the WCC (2004) and the reactions from the churches to the
report of the Antelias consultation (2003) provided insightful resources in the
deliberations of this consultation.
Recognizing that any discussion of structures must be guided by the
values and vision of the ecumenical movement, the following vision was identified:
13. We hope that the ecumenical movement in the 21st century
will be a special space:
·
where more and more Christians are
involved in the work of Christian unity, and the fellowship among the churches
is strengthened
·
where open and ecumenically-minded culture is fostered in the everyday lives of
people in their own contexts and where ecumenical formation is a central focus
at all levels of church life, from the local to the global
·
where spirituality is the basis of the
life of Christians together and where, as individuals, churches and
organizations, Christians can pray together and can encourage each other to
discern God's will for their lives
·
where all, including the marginalized and
excluded, are welcomed into inclusive and loving communities
·
where relationships, built on mutual
trust, are strengthened between all parts of the ecumenical family
·
where each Christian can be supported in
practising responsible stewardship and where churches and Christian
organizations can be mutually accountable to each other
·
where diversity of cultures and traditions
is recognized as a source of creativity
·
where hospitality is manifest towards
those of different faiths and where dialogue is encouraged
·
where young people are encouraged to join
in and to lead
·
where women's visions of being church are
shared
·
where the ministry of healing is carried
out in shared actions
·
where the healing of memories leads to
reconciliation
·
where, together, we are enabled to be
prophetic in confronting the injustices and violence of the world and to take
risks in our commitment to justice and peace when Christ calls us to do
so.
14. We recognize that there are still many issues that divide us which
need to be overcome. But we still
hope that the Holy Spirit leads us to the end that one day we can celebrate the
eucharist together as the sign of our unity.
15. The process of moving towards a new configuration of the
ecumenical movement is urgent. Financial difficulties in many churches put
pressure on the ecumenical movement to reconsider how it works. But the needs
coming from a changing world also ask for a common agenda which harnesses
collective energies to work together for the healing of the world. Moreover, a
need is felt for more effective instruments in the quest for Christian unity
given the changing landscape of Christianity.
16. A new configuration of the ecumenical movement will require change from our churches and our
organizations. Structures are needed which are less rigid, more flexible, and
which lead us to develop more collaborative initiatives with each other. Beyond structures, we seek to change the
way we work and to find more creative and innovative opportunities for working
together.
17. Participants expressed
their hopes that the Global Christian Forum would provide an opportunity for
broadening the ecumenical movement.
Cooperation in the area of diakonia and mission was considered as a way
to strengthen relationships between Pentecostal and other churches.
18. With any new configuration, WCC has a leading role to play
in facilitating, networking, coordinating and challenging churches and
organizations within the ecumenical movement.
19. The following section presents specific recommendations to the churches, the
WCC, the REOs and NCCs, the Christian world communions, the international
ecumenical organizations, and the agencies/ specialized ministries.
Recommendations
Participants celebrated the fact that this diverse group of
representatives from the broader ecumenical movement had come together at
Chavannes-de-Bogis to reflect together on a new configuration of the ecumenical
movement. This was a special event
and participants expressed their joy at being together. In fact, some felt that WCC's role in
facilitating such a gathering is a model for its future work in creating
ecumenical space. While the
recommendations below focus largely on issues of structures and relationships,
participants affirmed the need for renewal, for "re-freshing" the ecumenical
movement in a way which focuses less on institutional interests and more on
fostering a spirit of collaboration.
The need to develop more effective ways of working in order to witness to
the world - in areas such as justice, reconciliation, and inter-faith dialogue -
is a strong motivation for grappling with many and diverse structural
issues.
Working groups during the meeting made many recommendations on
specific issues which are incorporated into the summary report of this
meeting. These provide broad and
important suggestions for the work of the churches and other participants in the
ecumenical movement. In particular
participants recognized the essential role of ecumenical formation for the
future ecumenical movement and urged all churches and organizations to make this
a priority, for example in religious education and in selecting representatives
to ecumenical events. Churches are
encouraged to ensure that their members who have ecumenical experiences are able
to share these experiences with their church.
The recommendations presented below focus on only a few concrete
steps which can be taken in the immediate future. At the same time, it was recognized that
the process of developing a new configuration of the ecumenical movement is a
long-term one which will require discussion and reflection by the churches and
indeed by confessional and ecumenical bodies.
1.
A Reaffirmation of the Theological Basis of the Ecumenical
Movement
We affirm that theological dialogue about the
nature of unity and the church is a priority for all ecumenical work and should
be re-vitalized. The WCC's Faith and Order has a central role to play in shaping
the multilateral dialogue on issues (both theological and social) uniting and
dividing the churches today, and in monitoring and mapping the many bilateral
dialogues on church unity. A statement on the church as local/universal,
living in unity/diversity is now being prepared for the 2006 WCC Assembly. We strongly recommend that the WCC and its
member churches continue theological reflection on the nature of the church,
particularly on the biblical understandings and different theological
interpretations of the church.
2.
Mapping of Programmatic Work
WCC is asked to facilitate
a mapping study of existing programmatic work of ecumenical and denominational
bodies, identifying who is doing what in which area of work and the financial
resources which support these programmes. This is intended to serve as a tool for
avoiding duplication and fostering cooperation and could build on the annual WCC
Ecumenical Partner Survey. Such a mapping exercise could also provide
opportunities for mutual learning.
As this is a substantial task, it may be necessary to limit the scope of
the study.
This mapping could be supplemented by case studies by appropriate
bodies, in which a small group of people analyze and learn from specific
examples of programmatic collaboration or overlap.
3.
Clarifying the Respective Roles of WCC, REOs, and NCCs
We see a need for the WCC, the regional ecumenical organizations
(REOs), and national councils of churches (NCCs) to clarify their programmatic
roles, to discuss and formulate a common agenda and to stimulate collaborative
action in order to achieve greater ecumenical coherence. WCC is asked to work with REOs and NCCs to
develop an appropriate process for furthering these discussions, by building on
work carried out through the Common Understanding and Vision process.
The principle of subsidiarity -- ensuring that decisions are made
closest to the people affected -- may be helpful in delineating roles. Greater coherence could also be fostered
by:
·
Linking governing bodies (for example,
the REOs could organize joint
meetings in each region)
·
Clearer accountability of representatives
participating in ecumenical bodies to the churches they represent
·
Clearly formulated agendas for regular
meetings between WCC, REOs and NCCs
·
Organizing meetings between REOs and
Christian world communions
REOs and NCCs also have a responsibility to encourage ecumenical
formation among their constituencies and they are asked to work with theological
institutions in their regions to organize seminars on ecumenical formation.
4.
Clarifying the Role and Space of Agencies/Specialized ministries
within the Ecumenical Movement
As diakonia is an essential part of being church, and as
agencies/specialized ministries are recognized as an integral and indispensable
part of the ecumenical movement, the
consultation agreed to ask:
·
WCC to invite the agencies/specialized ministries to discuss together
the shape and form of their institutional space
·
WCC to include agencies/specialized ministries in its strategic
planning and on-going work in the field of diakonia and development, relief and
advocacy
·
Similarly, agencies/specialized ministries to share their plans with
WCC which in turn will seek to share them more broadly with ecumenical
partners.
5.
Towards Enhanced Collaboration with Christian World Communions
WCC is asked to facilitate a
consultative process to explore the nature and form of a common assembly or
process that will draw the Christian world communions, international ecumenical
organizations, REOs and the WCC into a common ecumenical agenda. The possibility can also be
explored of working with WCC's Faith and Order Plenary Commission and the
Commission on World Mission and Evangelism in planning future meetings.
Further work is also needed to discuss ways in which Christian world
communions can more effectively participate in the work and life of
WCC.
6.
Exploring Possibilities for Greater Financial
Stability
In light of the financial
difficulties being faced by many ecumenical organizations, WCC is asked to
facilitate a task force in which representatives from different ecumenical
bodies, including from agencies/specialized ministries, can explore together additional and new
ways of funding ecumenical work.
Collaboration between churches, NCCs, REOs
and WCC is needed in the regions to increase possibilities of raising funds for
the common ecumenical movement. The
consultation stressed that building relationships is essential to efforts to
increase financial support for ecumenical work.
7.
The Role of
WCC
Participants affirmed that WCC is a privileged
instrument, entrusted with ensuring the coherence of the ecumenical movement. As
a fellowship of churches it has an important prophetic
role.
All organizations within the ecumenical
movement, including WCC, need to change to address the challenges of today. The consultation recommends that in setting
its priorities, WCC includes the following:
·
Providing space for the ecumenical movement to formulate a common
ecumenical vision for the 21st century
·
Considering comprehensively the results and significance of bilateral
theological dialogue at national, regional and international
levels
·
Facilitating a common theological understanding of diakonia among
churches and agencies/specialized ministries
·
Providing a forum for exchange of information and common advocacy
against injustice, perhaps through coordinating advocacy vis-a-vis the
UN
·
Facilitating constructive cooperation and accountability between
different partners in the ecumenical movement
·
Facilitating a process of bringing the specialized staff of
ecumenical organizations into regular and systematic conversation and
information-sharing in order to develop common work
plans.
In
terms of structures it is recommended that WCC consider a balance between
permanent tasks and time-limited, urgent projects.
8. Establishment of a
Continuation Group
In order to continue this
process, a continuation group will be established as soon as possible and will
be composed of 15 representatives of different constituencies, as
follows:
5
representatives of member churches (to be selected by the WCC Executive
Committee)
1 representative of the Roman Catholic church
1 representative of Pentecostal churches
2 representatives from ecumenical youth organizations
1 each from REOs, CWCs, NCCs, agencies/specialized ministries,
international ecumenical organizations and ecumenical renewal
communities.
Each of these
constituencies will name their own representatives by 14 February 2005 and the
names will be shared with the WCC Central Committee for
information.
WCC will convene this group and a first meeting will take place in
the first half of 2005.
Terms of reference for the continuation group:
- Review the recommendations from this meeting, establish timelines
and monitor their implementation to determine which can be implemented in the
short and long term - Set priorities among the recommendations, and
- Decide and accompany the process of working towards a new
configuration of the ecumenical movement. (This may include, at some point in
time, another consultation.)
9. The Need for Inclusive
Participation
The continuing process of
developing a new configuration of the ecumenical movement must include the
increased participation by women and youth and priority should be given to
participation from the South.
10. Going Forth
As only 106
representatives participated in this consultation, Ecumenism in the 21st
Century, participants agreed to discuss the issue of a new ecumenical
configuration with their churches and constituencies and to refer relevant
measures to their respective governing bodies. The continuation group is asked to
provide regular updates on this process to participants in this consultation as
well as to the broader ecumenical constituency.
[1] cf. World Council of Churches Towards a Common Understanding and Vision of
the World Council of Churches
Policy Statement, 1998
[2] World Council of Churches Report of the Special Commission on Orthodox
Participation in the World Council of Churches, August
2002
