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This text is the fruit of the joint study programme on Ecclesiology and Ethics conducted by Faith and Order and the WCC's Justice, Peace and Creation team. The results of meetings in Rønde, Denmark; Jerusalem, Israel; and Johannesburg, South Africa, they explore how the churches are called to be a community of ethical reflection - and engagement - in today's world.

This text is the fruit of the joint study programme on Ecclesiology and Ethics conducted by Faith and Order and the WCC's Justice, Peace and Creation team. The results of meetings in Rønde, Denmark; Jerusalem, Israel; and Johannesburg, South Africa, they explore how the churches are called to be a community of ethical reflection - and engagement - in today's world.

This text is the fruit of the joint study programme on Ecclesiology and Ethics conducted by Faith and Order and the WCC's Justice, Peace and Creation team. The results of meetings in Rønde, Denmark; Jerusalem, Israel; and Johannesburg, South Africa, they explore how the churches are called to be a community of ethical reflection - and engagement - in today's world.

A statement adopted by the WCC central committee on the basis
of the WCC consultative group on AIDS study process,
September 1996

Metropolitan John (Zizioulas) of Pergamon sets out the context of Faith and Order and proposes some particular challenges emanating from his perspective as a modern Orthodox scholar of church history and theology.

Rev. Callam of the Jamaica Baptist Union presents the development of Faith and Order and assesses the appeal and reception of Faith and Order texts in the "two-thirds world".

David K. Yemba, current moderator of the Faith and Order Commission and Dean of the Africa University in Mutare, Zimbabwe, discusses the content and reception of Faith and Order work in Africa, and the effect of African churches on the ecumenical movement in general.

Rev. Fr Jean-Marie Tillard outlines with clarity and élan the history of, and the evolution of perspectives within, the Roman Catholic involvement in ecumenism.

To explore his theme, the author combines a number of elements related to the history, purpose, methodology and content of the Faith and Order Movement and its organizational expression, the Faith and Order Commission of the World Council of Churches,

The "Letter to the Churches" and report from the first consultation (held at Ditchingham, England) in Faith and Order's current study programme on worship in relation to Christian unity. Drawing on the resources of the liturgical renewal movement, and produced together with leading liturgists, this text focuses on the common structure of Christian worship, on issues of inculturation in worship, and on how, through worship, churches are already expressing their unity in Christ.

This text is a chapter in Conciliar Fellowship (Geneva: WCC 1992), by Aram Keshishian, now H.H. Catholicos Aram I of Cilicia. Grounded firmly in his knowledge of and experience with the WCC, and its Faith and Order Commission, Catholicos Aram unfolds his vision of conciliarity in terms of where the ecumenical movement is today, and where it ought ultimately to be headed.

The Lima Liturgy is a Eucharistic (Holy Communion) service expressing, in one possible liturgical form, the ecclesiological convergence on the eucharist reached in the Faith and Order text Baptism, Eucharist and Ministry (BEM). It is so named because it was first used at the Faith and Order Plenary Commission meeting in Lima, Peru in 1982 - the meeting which approved BEM for transmission to the churches for official response.

World Council of Churches general secretary’s greetings to the World Methodist Conference, 4 - 8 August 2011, Durban, South Africa.

This is the report of the Section on Unity at the WCC 3rd Assembly. Particularly in paragraph 2 -- probably the greatest run-on sentence in ecumenical history -- we have one of the seminal and enduring statements on the nature of "organic unity".

The formation of the WCC, and the holding of its first assembly, did not answer a number of fundamental questions about the nature of the Council and its relationship to the member churches. That task was left to the WCC's central committee at its meeting in 1950, which adopted the "Toronto Statement".