Introduction

The context in which the World Council of Churches operates has changed significantly since the last Assembly in late 1998 in Harare. The process of globalization has speeded up and is having major implications even in the smallest local communities. There are changes in economic structures, environmental sustainability challenges, mobility of people and the spread of diseases, most notoriously the pandemic of HIV/AIDS. Poverty remains a scandal for humanity. In the aftermath of 9/11, issues of violence and security have been raised to a new level. Many of these events also illustrate a change of those paradigms that have been directing the work of WCC and the ecumenical movement at large. One of them is secularization and the abandonment of religion, which has been challenged by events in recent years when the role of religion in societies has gained heightened emphasis. Another is the one opposing the pastoral and prophetic roles of the church. The paradigms currently directing the work need to be reassessed in light of the world today. 

All this is happening in a global scene where on the one hand there is increased access to some types of media and on the other hand there is a concentration of media networks that results in the creation of a global world-view seen through only a few filters.

The Ecumenical Movement in the 21^st Century is also in a profound process of transformation. The face of world Christianity is changing, with rapid growth of Pentecostal and Independent churches in the South, most of which have very little contact with structural ecumenism. The reality lived by church communities in the South or in the revival of many of the churches in Eastern Europe brings into question the old divisions of Mission, Faith and Order, Life and Work perceived as an inheritance from the early days of the ecumenical movement in Europe. At the same time the need for specialization has resulted in the creation of new instruments to handle emergency response (Action by Churches Together, ACT), some of the advocacy agenda of the churches (Ecumenical Advocacy Alliance EAA) and a joint communication venture for covering news related to international religious, ecumenical and humanitarian affairs (Ecumenical News International ENI). Now plans are underway for the establishment of a new ecumenical Global Coalition in the area of development and service. Bearing in mind that it is planned to group part of the specialized ministries, who altogether account for 80 % of the programme funding of the WCC, this will have major implications, even with the Global Coalition’s proposed links with WCC. Regional and sub-regional structures have also expanded in recent years.

Confronted by these challenges, WCC has responded during the last few years with

initiating parallel but complementary processes. The Reconfiguration process[2] has tried to assess some of the overall challenges mentioned above. At the same time, the Council has engaged for the first time in its history in a major assessment of its programmatic work with and for the global fellowship. This Pre-Assembly Programme Evaluation report will offer one perspective to these more fundamental debates. It is part of a process that started in late 2001-early 2002 with the Mid-Term Evaluation requested by the Programme Committee in its meeting in January 2001. The evaluation at that time concentrated on many institutional concerns and was mainly based on internal evaluation by the staff. One of the recommendations was to have a more comprehensive external evaluation implemented prior to the Assembly, focusing more on the content of the programmes and their assessment from the perspective of the constituency[3]. The Executive Committee decided on the terms of reference in February 2004 and nominated four persons, Marion Best, William Ogara, Sylvia Raulo and Georges Tsetsis to carry out the evaluation process.

The terms of reference included four major areas of concern: the achievement of the goals of the Harare Assembly, the relevance and significance of the programmes, the impact and ownership of them and their contribution to the strengthening of the fellowship. The evaluation team was asked also to comment on methodologies used by the Council and finally to provide a short evaluation on each individual programme. The result should offer clear programme guidelines for the Programme Guidelines Committee in the Assembly in Porto Alegre.

Listening to the constituency, both the voices and the silence, was the first step and hence information gathering from the constituency was the crucial starting point. Questionnaires and interviews, both with individuals and groups were the methods used. Input was received in one way or another from about one half of the member churches representing every region. (For details of the data gathering process see Annex 1)  In addition, the team had the advantage of being able to use the material and mapping of the reconfiguration process, some individual programme evaluations, self-evaluation from Commissions/Advisory bodies[4], and a number of programme documents. The team also wishes to recognize the active and self-critical participation of the Staff Leadership Group[5] and staff programme teams who were interviewed twice during the process.

However, as a team we need to recognize the limitations of the evaluation. While the original idea was to conduct an external evaluation, the process was conducted by a team that cannot be called external. With one exception, the members had close connection to the WCC either as a member of the governing body, former member of staff or funding partner/interim staff member. On the other hand, given the complexity of the task and the many changes during the last couple of years in the programme structure, this had the advantage of speeding up the understanding of the issues involved.

Another limitation was the lack of a well functioning programme planning, monitoring and evaluation mechanism. This was already identified as a problem area in the Mid-Term Evaluation. With this missing, the team had to rely on an overall assessment from the constituency, based on a general understanding of the programmes. We could not verify or crosscheck the findings with a continuous internal goal setting, evaluation and follow-up that would have been documented. 

More importantly it is a serious limitation that so many member churches stayed silent during the process. However, within these limitations we have been surprised to see the great convergence on findings in general, further confirmed by the parallel reconfiguration discussion and we feel confident in presenting the following general assessment reflecting the image of the programmatic work of the Council as perceived by its constituency.

The report is divided into three parts. Part 1 answers the main questions from the Terms of Reference, as adopted by the Executive Committee in 2004, with main findings and conclusions. Part 2 seeks to address each individual programme and two international ecumenical initiatives with main findings and conclusions. Part 3 gives an overall assessment of the work and makes recommendations for Programme Guidelines for the Assembly Programme Committee.

1.1   Meeting overall programme goals 

To what extent have the programmes implemented during the period of evaluation met the overall goals set by the last Assembly and the subsequent programme policy framework defined by the Central Committee and by the Commissions/Advisory Bodies?

“It is difficult to understand what the overall goals are; it seems there are several different layers.”

A preliminary assumption of the evaluation team was that the exercise was being conducted within the framework of clearly identified goals. This was challenged at the

beginning of our task when it was difficult for our team to discover articulated programme goals from Harare on which to base our evaluation of individual programmes. Most respondents were in a similar position and indicated they were not familiar with the overall or specific programme goals. Many also said WCC’s vision is ‘blurred’ and this lack of a clearly articulated vision is one of the reasons for the inability to set clear overall goals for the programmatic work.

While they were not able to name specific programme goals, most had a general knowledge of the issues the Harare Assembly identified and to which the Council had given its attention. Those most often named were the Decade to Overcome Violence, Special Commission, HIV/AIDS, Globalization debate/Economic Justice and Special Focus on Africa. All these issues had been subjects of discussion during the 8^th Assembly and they continued to be identified as pertinent issues. While most said they were unable to assess the extent to which overall goals had been achieved, one of the ways they answered the question was to cite whether a programme or activity had been picked up and used or had been affirmed by their own constituencies. Often it connected with programmatic emphases that were also underway in their own church or constituency and/or ones that responded to issues they considered timely.

It is the role of the Central Committee to initiate and terminate programmes on the recommendation of its Programme Committee and the latter bases its recommendations on the advice it receives from Commissions and Advisory Groups that relate to various programme areas. Respondents from these groups were confused about how the programme policy framework defined by CC in 1999 after Harare (Being Church; Caring for Life; Ministry of Reconciliation; Common Witness and Service amidst Globalization) relates to the present structure of the thirteen programmes and two ecumenical initiatives that are currently being assessed.[6] In addition, these fifteen programmes include some sixty activities and respondents were often unclear what constituted a programme and what was an activity.[7] The mid term evaluation pointed out the need for improved programme planning mechanisms and increased knowledge of programmes by those on governing and consultative bodies.[8]

Harare programme directions were generally assessed to be too wide ranging especially since dwindling human and financial resources have resulted in WCC being able to achieve less. At the same time there was affirmation that WCC had been able to achieve as much as it had given the financial strains and reduction of staff that had taken place especially in the past two years. Repeatedly we heard that the Council must do less and do it well. Priorities have to be set based upon a clearly articulated vision and through determining what a global body, taking the funding realities into consideration, best does.

Team Conclusions

• Appreciation was expressed for what had been achieved especially in the light of financial restraints and staff reductions. Achievement of goals in this case, when general knowledge was low, was interpreted by the respondents as equaling ownership: whether programmes are being used and/or affirmed by their own constituencies
•  Respondents were able to identify a number of issues that were highlighted at the 8^th Assembly and are still considered timely and there was general satisfaction that WCC is working with those, although they were unclear how this was done.

• The lack of a clear overarching vision has made it difficult to set understandable overall goals for the programme work and to set priorities.
• The governing bodies[9] have difficulty in carrying out their role of initiating, monitoring and terminating programmes and this calls for a more flexible and transparent programme framework.
• Because Harare Assembly and the subsequent Central Committee meetings were unable to clearly articulate overall programme goals and set priorities, the result has been that WCC is trying to do more than it can effectively handle given the extent of its financial and human resources.  In this context it is important that good preparatory work be done to assist the Programme Guidelines Committee at the 9^th Assembly to come up with an achievable and appropriate set of programme initiatives for the period following the 9^th Assembly. 

1.2   Relevance, pertinence and significance of programmes

To which extent are the programmes relevant, pertinent and significant in relation to the priority needs of the constituency, and how were these programmes able to adjust to changing world contexts and emerging needs?

“The relevance and ownership of programmes are weakened when it is perceived that it is a separate agenda from the normal life of the churches.”

Main Findings

The issues of relevance, pertinence and significance were most often interpreted by the respondents as relating to the importance of a particular issue for the constituency, the creative methods used by a particular WCC programme and the extent to which these had been combined to create a programme that the churches were able to relate to easily, could use/draw inspiration and ideas from for their own reality and linked them with other churches and actors around the globe.

Most of the interviewees gave particular emphasis to the Decade to Overcome Violence. While violence is increasing in the world, the “success” of the programme is related to the fact that it addresses an issue that is of major concern everywhere and rather than WCC starting a programme, it builds on work already being undertaken by many churches in all parts of the world. In other places it has succeeded in encouraging the churches to put issues of violence high in their agenda, from domestic violence to issues of war and peace. The recent regional focus each year has emphasized this. There is a high degree of ownership by the churches. WCC’s role has been to support, encourage and to facilitate conversations and information sharing among the constituency, provide a  simple effective study guide in several languages, a well maintained web site and cooperation and coordination with regional ecumenical bodies have all increased the outreach and effectiveness of the programme. It is under girded by a theology of peace and non-violence and the Churches have a moral authority in promoting peace and non-violence.

Another relevant issue, even considered by many to be critical, is ecumenical formation and in this area a highly valued WCC programme is the work of the Ecumenical Institute in Bossey. As a living community where experiential education can be carried out, it has been able to take up emerging needs by generating discussion on some risky subjects (Inter-religious dialogue, human sexuality) in addition to the regular courses. Bossey has a solid reputation, and is perceived to have a clear concept and direction, yet adaptable to new needs, including taking Bossey “out” to the churches. This has also raised expectations to do more in the regions in order to allow more people to participate, especially as language (only English at Bossey) remains a problem. Another tool for ecumenical formation that was mentioned were the scholarships administered under the WCC Ecumenical Formation programme although at present there seems to be different appreciations about the current direction of this activity. 

Unity of the Church/Faith and Order was named often as an important programme but it was pointed out that F&O is deemed most relevant and meaningful when its studies are integrated into other programmes as theological framework for their work, rather than as “stand alone” studies. Another issue of concern that hampers the relevance and eventual significance of the present programme is the lack of dissemination of the results and weak relational capacity.

For many interviewees, Inter-religious dialogue is one of the most pertinent issues that WCC is presently dealing with and hence was named as a significant activity of the WCC. However, here it was clear that the present way of implementing the programme is seen as being carried out in small academic groups and not coping with existential problems of communities living together at the grass roots levels, decreasing the relevance of the present programme. It was also noted that the issue itself touches many other programme areas and should involve more women.

An equally important element of WCC is the programme dealing with Ethics of Life and Alternatives to Globalization, particularly in relation to the issues of globalization such as Economic Justice. That activity has managed to involve churches around this issue of concern.  In addition to the issues, appreciation was expressed that this programme manages well to relate to some of the regions. It is believed that the WCC is a reference point in this area. The Ecumenical Disability Advocacy Network and Indigenous Peoples programmes are examples of work centered outside Geneva that are deemed significant and point to the need of more thoroughly evaluating the potential in this type of networking.

The Special Commission on Orthodox Participation in the WCC was deemed significant and relevant as an example of activity that responded to a particular situation and need of the Council and its constituency. Reactions to the outcome of the Special Commission were mixed. Many believed that it has contributed to the deepening of the fellowship, and to the recommitment of the Orthodox Churches after the 1998 crisis. In any case, it has been an example of the Council finding a way to discuss and formulate new ways of working in the midst of difficult and divisive issues. While it started mainly as a concern for the regions where the Orthodox constituency is strong, the results have a potential to reshape relations within the whole fellowship.

The Special Focus on Africa was deemed timely and significant. The manner in which WCC accompanied and helped to strengthen the All Africa Conference of Churches by seconding a staff member has been highly affirmed by those from Africa. It is an example of WCC in a capacity building role. Similarly, the work on HIV/AIDS both through the health and healing desk in Mission and Evangelism and the Ecumenical HIV/AIDS Initiative in Africa (EHAIA) were deemed significant and relevant in responding to this pandemic, based on the work done by the churches and concentrating the role of the WCC in initiating, facilitating and coordinating these efforts.

Uprootedness, whether in migration or as problem related to refugees/internally displaced is an issue deemed important all around the world. Regarding WCC programme activity on this issue, both elements of networking and advocacy were mentioned as being significant for churches struggling with the problems related to this.

Advocacy at the global level in relation to a number of issues in general was mentioned as an important fundamental function of the WCC.

• The programmes most often identified as relevant and significant by respondents were the ones that were addressing issues that were urgent or timely in their context or deemed fundamental for the mission of the Council.
• There are clear characteristics for the programmes that were most often mentioned: in addition to the issues, the work done has been done in cooperation with the churches in the regions and had a clear ownership, WCC’s role was one of facilitating, coordinating, accompanying, networking, connecting and/or capacity building
• Solid theological frameworks are needed for the work being undertaken.
• Those with high relevance were also often programmes with a clear direction and scope, and communicated well.

1.3   Ownership and impact of programmes

To which extent have the programmes been owned and used by the constituency, and have they produced a lasting or significant impact (positive or negative, intended or not) in the life of the churches and of the people they serve?

Main Findings

Respondents were only able to comment on impact from a personal point of view, as despite recommendations from the Mid-term evaluation, WCC still lacks a functioning Planning, Monitoring and Evaluation (PME) mechanism. Such a mechanism would include goal oriented plans with objectives and indicators on impact and a documented monitoring, analysis, evaluation and systematic follow-up and processing of feedback. The lack of follow-up is especially important, as it is virtually impossible to see the impact beyond immediate results, often limited to the degree of participation. The very general goals and objectives furthermore complicate the possibilities of assessing the impacts of one particular program. While all programmes undoubtedly do have unintended and in some cases unwanted impacts, those cannot be verified and the opportunity to learn from both successes and failures is lost. There were comments, however, that in recent years the Council seems to be more aware of the need to make a real difference and to plan for conscious impact.

A further limitation was the time scope of this evaluation. Impact is not easily measured within such a short period (effectively years 1999-2003), as it is by nature long term. In this respect, it was interesting to note that when answering impact, people would refer to such past programmes or activities of the WCC as Decade of Churches in Solidarity with Women, Baptism, Eucharist and Ministry, the long record of human rights work in Latin America, Programme to Combat Racism  - all still perceived as impacting the life of the churches with the profound changes they brought with them challenging traditional practices, theology and the role of churches in society among other things.

The analysis on the impact was hence limited to three angles: the ownership of programmes by the constituency , the use of the programmes/involvement of the constituency and/or the extent the programmes had managed to introduce new subjects/challenges in the life and agenda of the churches

Programmes mentioned as being owned and used by the churches, such as DOV or EHAIA were also identified as having a major impact with clear elements. There had to be a clear role of the churches either as initiators (acute problems facing churches), implementers (being part of the execution of the programme or part of an advocacy effort) or by challenging their own ways of working/helping them address an acute need such as the pandemic of HIV/Aids. The programmes needed to reach grassroots and be empowering.

One of the main factors supporting a successful impact of the WCC programmes was the timeliness and sustainability of the response and clear communication of the goals and focus of the work to the constituency, facilitating their involvement. The language and accessible ways of addressing issues were mentioned as important elements in spreading information about programmes. The dominance of English puts limitations on who is reached. Communications in general were rated low in achievement, but high in importance.

Programmes can also have negative impact, especially when they are dealing with political issues and when the preparation has been inadequate, WCC risks being perceived as driving political agendas without fundamental background work. This is especially important in issues with high public profile. On the other hand, there was also acknowledgment that learning had taken place when some controversial issues came to be accepted later. The important element in them was that solid background work had been done.

The most difficult part is the lack of ownership of the programmes of the WCC and many people in the churches are self critical about their lack of involvement. Very few people felt that the present programmes are owned and used by their constituency beyond the general feeling that “probably WCC should be doing that”. The involvement of the churches in initiating, planning together and being part of the implementation is lacking in most of the present programmes. There is a perception that programmes are WCC staff initiatives that churches are asked to react to or implement.

There were also examples of unexpected impacts when the mere fact of getting involved in the global ecumenical work changed people and their churches in their ways of relating and acting towards each other and giving a new dimension in their identity, more global and open. This kind of impact is a side effect of many of the programmes, but it is not documented or analyzed, and hence one important dimension of the work is often lost.

• Planning for a time scope of several years is important for any desired lasting impacts.
• There is an urgent need to further develop the existing programme management mechanism and put into place a functioning Planning Monitoring and Evaluation mechanism and indicators to assess any measurable impact (or even results giving impact in the future) of the present work. This is also needed to track unwanted or unexpected impact of programmes.
• Communication about the programmes and their goals and objectives, is the key element in spreading the impact beyond those directly linked to programmes and in the majority of cases it needs to be strengthened.
• Resolving the dilemma of commitment in principle but on the other hand a lack of interest and ownership by many member churches is another challenge (including a lack of financial commitment). A key issue to be addressed is how to set loose the existing potential of involvement in the member churches.
• The greater the role of the local churches, the greater the impact. This needs to challenge the programme designs if WCC is really to make a difference.

1.4   Impact of programmes on strengthening the fellowship

To what extent has each individual programme served the CUV process, facilitating the cooperation among the churches and offering involvement and commitment to the constituency and has their overall impact strengthened the fellowship?

“Fellowship must go beyond live and let live. It is more than warming up ourselves. It must enable us to change where change is deemed essential for the achievement of our mission”

Main Findings

The document Towards a Common Understanding and Vision (CUV)[10] contains the guiding vision of the WCC upon which its mission and programmatic life is based. It declares that the WCC is a fellowship of churches that desires to move to visible unity and to carry out their common calling through witness and service to the world. Given the foundational nature of the CUV, it was surprising to discover in the evaluation that for most of the respondents CUV was either unknown or has remained a historical document.     It is therefore difficult to assess the extent to which CUV has been the framework for programmes and has contributed to co-operation among the member churches and consequently how this has led to strengthening the fellowship. Another challenge for WCC is how to articulate the spirit of CUV in a new and fast changing context.

The majority said the work of the Special Commission had contributed to deepening the fellowship. A number of ongoing encounters, official visits and follow up have provided assurances to many Orthodox that their voices are being heard and taken seriously. Through the creation of this ‘ecumenical space’ further attempts have been made to increase understanding between Orthodox, Anglican and Protestant churches regarding different doctrines, practices and traditions. There are many voices anticipating that the Council’s move to consensus decision making will increase understanding, build trust and deepen relationships within the fellowship. On the other hand, there is also concern about the extent to which the prophetic role of the council can be safeguarded in the light of this change. There was also concern that the wider vision of CUV had been reduced to a negotiation process of a common life together. Without a clear overall vision for WCC, its life is not sustainable.

Other means affirmed for deepening and strengthening the fellowship included team visits, ‘Living Letters’ with the emphasis on church to church visits, visits by the General Secretary and WCC staff teams. The fellowship has been growing in Africa, thanks partly to EHAIA, Special Focus on Africa and efforts put into strengthening AACC. Visible networks like EDAN, women’s and youth networks have a strengthening effect.

CUV also puts emphasis on widening the fellowship and there have been a number of initiatives in this area since the 8^th Assembly for which many expressed appreciation. This included the establishment of the Global Christian Forum and the Joint Consultative Group between the WCC and Pentecostals. However there is a creative tension as WCC tries to both deepen and widen the fellowship. Some fear resources given to widening the fellowship will mean less for deepening it. In response to the challenges posed by the proliferation of ecumenical organizations, two consultations on Reconfiguration of the ecumenical movement bringing together ecumenical partners have also been held.[11]

The WCC involvement on issues in some of the Regions has had mixed reactions. For some, in the absence of a clear and coherent strategy, the role of WCC has been seen as that of encroachment. Sometimes there has been confusion about the roles of WCC and the Regional Ecumenical Organizations (REO). Sometimes small churches are neglected to the benefit of the larger ones. There needs to be more intentional and strategic planning with both the REO’s and the Christian World Communions. Programme work needs to be assessed not in isolation but collectively and move toward a ‘knitting together’ of the programmes by the various players.

Team Conclusions

·        If CUV is to remain the vision statement of the WCC, it needs to be clearly rearticulated and interpreted, the language simplified and the document widely shared.

• The majority of respondents said the Special Commission contributed to deepening the fellowship.
• Processes and methods that contribute to deepening the fellowship include creating ‘ecumenical space’, church to church visits, visits by WCC staff, capacity building and establishing and nurturing networks, hence enhancing the relational side and several new initiatives are helping to widen the fellowship e.g. WCC and Pentecostals Consultative Group and Global Christian Forum.

• Human resources are being stretched as the Council works on both deepening and widening the fellowship. Ways to utilize the time and talents of individuals and churches beyond WCC staff needs to be increased.
• While affirming the reconfiguration process, some said its relationship to CUV needs to be clarified.
• In order to strengthen the fellowship, WCC needs to examine how programme work is designed together with other actors. There is a need for a clear intentional strategy for involvement in each of the regions following analysis and a re-visioning of roles.
• WCC has done well to hold the fellowship together in the midst of significant challenges. The struggle is however, far from over given the demands by the constituency and WCC has to invest resources in creating space for fellowship to continue. Whatever the position, there is a value in staying together even in difficult times.

1.5   WCC methods and ways of working in relation to programmes 

“WCC methodology? First thing that comes to my mind is an elderly gentleman reading his paper to us.”

Main Findings

The issue of methodologies and ways of working were already addressed in the Mid-Term Evaluation in 2002, with a call for a more systematic analysis on successes and failures and a more conscious and diverse use of methodologies in the design of the programmes. These issues were further addressed directly in the questionnaires and the interviews but also surfaced constantly in connection with questions of programme goals, involvement and impact. This was an area with the most convergence among respondents, irrespective of region or background.

Communication within and beyond the constituency was the most often cited area of problems and potentialities, and highlights how the constituency needs the Council to communicate by listening, informing and connecting as part of all the work it is doing. More aspects of the area will be dealt with under Part 2/item 2.12 of this report. 

While networking, solidarity visits, grants, publications, websites, and different ways of horizontal learning are part of the WCC methodologies, meetings, consultations and conferences dominate the picture. While their importance in creating personal relations and human interaction are still valued, they are perceived as being too often didactically archaic and perceived as isolated events without a process of preparation and follow-up. The results are often made public in an unattractive form that conveys little for those not present. Hence the meetings are of little use for those not directly involved.

Grants have lost significance in terms of amounts but are still important as a strategic tool. At present, some partners and churches benefit from this tool from various programs, while it is unclear for those outside the system as to how they could have access to funds. This issue needs to be addressed from a managerial point of view with the establishment of a transparent project handling system that would allow the tracking of the overall picture of the accompaniment the council is giving from different programmes as well as the strategic use of funds in general in addressing emerging challenges. This need has been pointed out in some of the Activity level evaluations[12].

There are additional issues that need to be noted in the strategic follow up of those who participate in WCC related events. Sometimes it is perceived that participants have been selected for their suitability in the WCC agenda instead of being strategic for dissemination of the results in their churches. On the other hand many of the consulted people have been or are partly serving in the different decision making/advisory structures of the WCC. As mentioned earlier, they often feel they do not have enough information, but an equally important challenge is that they do not always know how to use the information they have and how to disseminate it in an effective way.

Lack of preparation and follow-up was not only identified as a WCC problem but were acknowledged with self-criticism. Many noted that the churches do not have an adequate system of preparation and their representatives in different meetings are often selected primarily according to language skills – so the responsibility lies both with WCC and member churches.

Hence the use of alternative pedagogical approaches and an overall ecumenical formation aspect in all the work is crucial. In this respect WCC is perceived as lacking competence in the use of innovative methodologies.

Involvement of churches/constituency is the single most important factor in the success of any programme, not just as participants but as initiators, owners and implementers. At present, this is hardly visible in the design structures of the programmes. In practice, many programmes have had different ways of involving members of the constituency in studies, research, sharing staff, visits to the churches etc. However, this is not dealt with systematically and the use of those methods seems to depend on individuals.

Team Conclusions

• A more systematic analysis of the methods used in some programmes with the successful record of involving the constituency e.g. through studies, research, sharing staff, visits to churches is an important element when rethinking the methods used by the council.
• Communication of the programmes needs to be built into the design of the programme  and the overall area of communication needs to be strengthened for the Council
• Meetings and gatherings need to be linked to clearly outlined processes seen in the frame of continuous ecumenical formation
• Programme designs need to be based on involving the constituency at all levels.
• The use of different methodologies needs to be looked at strategically and the choice based on core functions, such as strengthening the fellowship.
• The use of Commission and Committee members, participants and members of governing and advisory bodies in advocating and communicating the fellowship should be systematically thought through and looked at from a strategic point of view. This will avoid the present practice whereby individual members have to find ways to struggle with this function. This is especially important in regions with few representatives. If they are not connected with church structures, WCC visibility drops immediately.

Part 2:  Main Findings and Conclusions on Individual Programmes

This section of our report gives the viewpoint of the constituency in relation to these individual programmes[13] while the Harare-Porto Alegre report contains detailed information about each of the programmes and their activities since 1999. Before the Assembly, ways will be found to harmonize programme references in the two reports to give participants the fuller picture of the programmatic work along with our assessment.    

2.1  Strengthening the One Ecumenical Movement

“The Report of the Special Commission triggered a process of better listening”

Main Findings

The main thrust of the programme has been on giving leadership to the work of the WCC, fostering membership relations, widening the fellowship and promoting the coherence of the ecumenical movement.

Although not associated with a particular programme, the responses received referred overwhelmingly to the importance of building and nurturing relationships in the ecumenical movement. The Common Understanding and Vision identified the WCC as a fellowship of churches and placed responsibility on the member churches to build and nurture relationships among themselves. But as the recent consultation on Ecumenism in the 21^st Century has shown, there are many other groups like REO’s, NCC’s, Christian World Communions, agencies and Specialized Ministries with whom WCC relates in addition to churches and those relationships also require ongoing attention.

Since the Harare Assembly the most significant activity within this programme has been the Special Commission on Orthodox Participation in the WCC. The Special Commission was mentioned in the vast majority of responses. Reactions to the outcome of the Special Commission are, however, mixed. There has generally been a good feeling about the fact that space and time was provided for discussion and building understanding around what could have been divisive issues.  In some cases concern was expressed that it had caused the Council to be too inward looking since Harare. While many hail the move to consensus seeking and decision making as a positive step others are concerned lest it still the prophetic voice of the WCC. Others are disappointed that what they valued as ecumenical worship may be lost in the move to ‘common prayer’. Overwhelmingly Orthodox responses to the Special Commission were positive.

Regarding both deepening and broadening the fellowship, for nearly 40 years the Joint Working Group with the Roman Catholic Church has contributed to carrying out the ecumenical mission of the churches and there is a proposal to convene a consultation in 2005 to evaluate the relationship between the RCC and the WCC. Further practical steps for broadening the fellowship include the proposal for a gathering of the Global Christian Forum planned for year 2007 designed to bring together WCC members churches, Roman Catholics, African Instituted churches, Pentecostals and Evangelicals. There have been smaller gatherings held with representatives of these churches since 1998 and respondents from all regions affirmed this initiative. A consultative group that carries on dialogue between WCC and Pentecostals was established following the 8^th Assembly in 1998 and has met several times. Pentecostals in Latin America appreciate what they refer to as the ‘growing openness’ of WCC.

This programme also carries responsibility for maximizing participation of governing bodies and as was noted in section 1.1 of this report, members of the Central Committee and even some of the Programme Committee members stated they are unclear about the directions and goals of the programmes and do not feel knowledgeable enough to make decisions related to initiating, reformulating and/or terminating programmes.

• The Special Commission stands out as a key activity of the programme.
• All respondents stressed the key importance of building and maintaining relationships for the health and future of the ecumenical movement. With recent staffing and structural changes within WCC this role is spread more widely across staff teams and could become diffuse. Responsibility for building and nurturing relationships needs to be clarified and strengthened in all programmes.
• Significant steps have been taken to build relationships with Pentecostals and there is evidence that this is appreciated on all sides.
• The consultations on reconfiguration (Ecumenism in the 21^st Century) are related to the goals of this programme and have the potential to strengthen the ecumenical movement and to clarify the role of WCC within the movement.
• There is a need for improved programme planning mechanisms and increased knowledge of programmes by those on governing and consultative bodies.

2.2   Ecumenical Institute, Bossey

“When a graduate student returns home they have been changed by the Bossey experience and their mindset is an ecumenical one.”

Main Findings

The Bossey programme contributes to the formation of ecumenical leadership, both lay and ordained. Bossey degree programmes, MA and PhD, are carried out in cooperation with the University of Geneva and it is generally acknowledged this has resulted in strengthening academic standards. There is a significant upgrade of the library currently underway. Many of the Bossey seminars are seen as ‘cutting edge’ and have included the role of religions in peace making, Human Sexuality, Inter-religious on how to read the Bible in relation to other faith traditions and bioethics. These and other seminars are designed in consultation and collaboration with WCC staff teams and support WCC’s overall programme goals.

All programmes have regular ongoing evaluation built into them and through this form of monitoring, faculty makes adjustments in methodologies and content. More work is underway regarding follow up on Bossey students to discern the lasting significance and effects of the graduate school in particular. The programmes are all well subscribed: there are twice as many applicants as can be accommodated for the Graduate School, three times as many for the MA and four times as many for the PhD. Even though the Georgian and Bulgarian Orthodox churches have withdrawn their WCC membership, they still send students to Bossey.   

The fellowship is involved in supporting Bossey in concrete ways with the Roman Catholic Church and a mission agency providing funds for two full time faculty and every year there are visiting professors and sessional lecturers who donate their time. A fourth faculty position is dependent on an endowment that at present does not produce sufficient funds which is a concern. Many students from the South require financial assistance and fortunately Bossey’s scholarship fund has continued to be well supported. 

Through visiting lecturers and an increased number of students from more evanglical churches, they have increased interaction with Evangelicals and Pentecostals.  Bossey would welcome more female students but the churches overwhelmingly recommend men for the longer-term programmes and as a result only 20% of the students are women. 

Respondents affirmed Bossey as an essential part of the WCC especially at a time when ecumenical formation is so needed. However, at this point the impact of the work is very limited in numbers. Especially regions in the South wished there could be more Bossey by extension as both lack of funds and distance mean only a few can attend. Concern was expressed that higher academic standards limit who can attend and a few expressed concern that Bossey lectures are now only conducted in English. A number of people asked why WCC’s Ecumenical Formation programme and Bossey are not more closely connected.

• Bossey is well known and valued in the constituency and as a result many regions of the world are asking for more Bossey by extension. How to get Bossey outside the walls is a major challenge. This relates to strong appeals for WCC to do more in the area of ecumenical formation and for the WCC Ecumenical Formation programme and Bossey to be more closely linked or merged.
• Additional challenges include Bossey’s vulnerability due to the current arrangements where only one faculty member is funded by WCC and the expressed need for systematic follow up of students from the graduate programme in order to assess long term results.
• It is very important that Bossey continue to be a place where ‘cutting edge’ programmes can take place and seminars focused on WCC initiatives are held.

2.3   Dialogue With Neighbours of Other Religions

“The inter faith programme is important especially in the perspective of peace and reconciliation.”

Main Findings

This programme is designed to promote dialogue between Christians and neighbours of other faiths in a world of religious pluralism. In surveys and interviews this area of work was seen as important by a high percentage of respondents but almost as many said while it is important it also needs to be strengthened and some changes need to be made.

The comments focused on how glad respondents were that WCC is engaged in this work. However in general there seems to be an impression in the constituency that most of the inter religious work is of an academic nature carried on within elitist groups. 

Repeatedly people asked for more emphasis and assistance on how to live together in multi religious contexts and the work staff carried out in Nigeria addressing their context was affirmed. Some thought Asian religions should receive more attention.

While acknowledging that WCC has been a pioneer in this field, questions were asked about how the programme was developing to meet new challenges. Some thought it was stagnating and not addressing difficult questions including some of the tough theological issues for the churches. At the same time those involved in the small Thinking Together group, made up of persons from many different religions that meets semi annually, say their discussions have reached new depths on very difficult issues but they wonder how to make their experiences available to others. Several church representatives said their churches were highly suspicious of this work and they want a clear Christological statement in relation to other faiths to come from WCC. Some said we need dialogue with atheists and secularists and humanists as well as with other living faiths

It was suggested there need to be more women involved in this programme as they often bring different perspectives. The WCC “Dignity of Children 1995-2004” report calls on WCC to have an inter-faith approach to children’s issues. It was suggested WCC convene a gathering of Inter Faith Officers from churches to learn more about what is happening in the member churches. It was also suggested by several that closer ties be made with the World Conference on Religion and Peace (WCRP). In their report the Joint Working Group (WCC/RCC) identified Inter-Religious work as an item for their future agenda.

• Judging by the high number of affirmations for WCC’s involvement in this area of work, this is an important programme and it needs to be strengthened
• While acknowledging important discoveries are being made in small consultations, the main concerns are how to make the programme more accessible to the constituency by addressing how to live together in multi religious contexts and to tackle the difficult theological issues related to inter religious matters.
• Member churches that are active in this field desire increased interaction and interest from WCC in the work they are doing.

“This is long term work and the churches have a moral authority to participate in peace and non-violence.”

Main Findings

This Decade to Overcome Violence is designed to accompany the constituency, especially the member churches, as they address issues of violence in their various contexts. One of the ways this is done is by providing coordination between the different members of the constituency (member churches, REO’s and NCC’s) and facilitating linkages beyond the constituency with an organization such as the International Coalition for Peace and Non-Violence. The profile of DOV was high right after Harare, then again with the launch in Berlin in 2001 but things didn’t really get underway until, with the help of the Reference Committee, budget and staff became available in 2002. There is heightened awareness of issues of war, violence and security especially since 11 September 2001 and the programme has found a format that is seen as highly relevant, pertinent and significant. 

In both surveys and interviews this programme received very high affirmation. A few said it needs strengthening but it was given a high rating for fulfilling the Harare mandate. Respondents appreciate the methodology being used by asking churches how they are working in this area and sharing the information. Appreciation was expressed for DOV being a clearing house for church initiatives, that can be shared among the different members of the constituency, between those churches already involved in the struggle against violence and those starting to tackle the issue.

The web page is popular and during September leading up to the September 21 Day of Prayer for Peace, there were 240,000 ‘hits’. Many commented upon the usefulness of the study guide for the churches and the grass root groups. It is widely used in six languages and women’s groups in particular said they have found it to be highly accessible. There have been DOV launches on each continent, and Asians reported looking forward to a 2005 focus there. The Christian Conference of Asia has laid the groundwork and a coordinator has been named. Churches in the USA picked up the 2004 focus there and Latin Americans spoke of the relevance of DOV for their setting where the focus will be in 2006. DOV has strongholds with many churches and organizations worldwide and is an important part of the International Coalition for Peace and Non-Violence. There has been cooperation with other staff and teams involved in the preparation of the study guide and Bossey seminars. 

Disappointments relate to slowness in getting the programme off the ground, and several European respondents said it hasn’t had impact there yet. This may change with a focus year on Europe sometime in the future. The newsletter had to be discontinued due to lack of human resources. 

• This is a ‘light’ programme in relation to staff and budget and it has received very high affirmation and ownership from the constituency. An analysis of its success  needs to be done to harvest some of the learnings.
• There was engagement with the churches from the beginning and the churches were asked to share their concerns and resources and thus WCC has had more of a facilitating role through supporting, encouraging networking and communicating.

2.5   Unity of the Church

“We have been able to bring round the table issues that are deeply dividing”

Main Findings

This programme has responsibility for studies on doctrinal and theological issues related to the division and unity of the church and the programme is intended to engage and assist the churches in addressing these issues. The agenda since Harare encompassed a number of themes but the studies on Baptism and Ecclesiology were the two most often mentioned by respondents. Those who referred to them in surveys and interviews especially highlighted the work on Baptism. Collaboration with Ecumenical Disabilities Advocacy Network to produce a theological statement was also appreciated. Respondents did not mention the other studies that were undertaken on ethnic identity, ecumenical hermeneutics and theological anthropology. 

The theological reflection on peace is new and should enhance the DOV work. Several respondents commented on how much they appreciate the annual resource material for the Week of Prayer for Christian Unity, jointly prepared by the WCC and the Pontifical Council of the Roman Catholic Church.

While many respondents indicated Unity of the Church/Faith and Order is an important part of the WCC, the majority think it should contribute to the theological foundations for other WCC programmes and not be too focused on ‘stand alone’ studies. There were suggestions that Unity of the Church/F&O could be of service to the churches by monitoring bilateral conversations and agreements that are going on globally and make such information available. Questions came up concerning consideration of the audience and how accessible the material is. There have been recommendations that the promotion or dissemination of some of the materials could take place at the regional level to assist with the interpretation.

There is need for clarity on appropriateness of the studies being undertaken. This should help address the widespread disagreement among the Commissioners on which of the studies are most critical and pressing and which are secondary, subordinate or perhaps unnecessary. Exchanges included questions as to whether the affluent churches were disproportionately able to influence discussions about Faith and Order programming.

Another challenge for F&O/Unity of the Church is how to maintain on-going world-wide theological dialogue among the churches when the Plenary Commission meets so infrequently, having met only once since 1998. This could raise doubts as to the seriousness of the Council’s commitment to Faith and Order. Some of the feedback received points to disappointment in the lack of progress toward the unity of the church and some wonder if the council is giving due priority to the work of F&O.

Team Conclusions

• Studies on Baptism and Ecclesiology were the ones churches found most useful. 
• Resources for Week of Prayer for Christian Unity are being used by many.
• Faith and Order/Unity of the Church needs to be more rooted in the life and workings of the church and there should be more links to other programmes in an integrated way. It is important that the WCC deals not only with social and political issues but also with the theological/pastoral issues.
• Materials produced are not always considered accessible by some parts of the constituency who view it as too ‘eurocentric’ and/or the issues addressed are lacking in relevance for their situation.
• While it is true that there is greater acceptance of one another among the churches now and in many cases friendlier relationships, it was noted there are not so many achievements on “real” issues, e.g. while finding common ground in political and social issues or theological reflection on peace, there are still WCC member churches who re-baptize each others members. In matters of doctrine, churches are still far apart. With the goodwill that exists there is opportunity for Unity of the Church/F&O to be more visible and relevant.

2.6   Ecumenical Advocacy and Peaceful Resolution of Conflicts

“Thanks to WCC there is today a contact between the Ogoni people, Shell and the government. Before there was a total disconnectedness of the churches.”

Main Findings

This programme is intended to help the churches and ecumenical partners develop a coherent and critical witness on issues of violence, war and conflicts, and human rights within the framework of concern for peace and justice. All of these issues were still high in the agenda for most respondents. Other concerns of the programme relate to security, disarmament and the role of religion in conflicts. It was highlighted that churches need to have a common voice in the world and this has been done through the Churches Commission on International Affairs (CCIA) responsible for this programme. Those more familiar with the work were in general agreement that the mandate given by Harare had been implemented through the directives given by the Central and Executive Committees. This was mentioned particularly in relation to Ecumenical Focus on Africa, which in effect was the secondment of one of the CCIA staff to work in the renewal of the All Africa Conference of Churches (AACC), but also in relation to initiatives related to other burning concerns in Africa.