Introduction
Global mission
conference in Edinburgh, 1910 is often called the birth place of the ecumenical
movement. When gospel was preached in many lands people came to view
differences of doctrine, church government and style of worship which divided
the churches and made proclaiming the gospel a difficult task.[1]
At the beginning of nineteenth century William Carey from Calcutta wrote a
letter to his mission society in London, proposing global Christian conferences.
From there arose three streams of development IMC, Faith and Order, and Life
and work, which were merged together with WCC.
2.
Background of World Council of Churches (WCC)
2.1 The
Patriarchal Encyclical of 1920
Following the tragedy
of the First World War, there were some significant signs that the major
churches and church leaders were beginning to address in a new manner the
difficulties of Christian disunity as well as the need to change attitudes and
to seek reconciliation. The bilateral theological dialogues and opportunities
for prayer that developed during the late nineteenth century led to the
involvement of Anglican, Orthodox, Old Catholic, and Protestant churches in the
Faith and Order and Life and Work movements of the early twentieth century. As
early as 1919, the Orthodox Church of Constantinople, known as the
Ecumenical Patriarchate
formally began a study of the possibility of proposing the establishment of a
League of Churches that would bring them together for discussion and common witness.
The discussions within the patriarchate led to
the publication in January 1920 of an unparalleled encyclical addressed “Unto all the Churches of
Christ Everywhere.”[2]
The letter is the first formal statement of the twentieth
century to be addressed from a church to other
churches of different Christian traditions that raises the issue of reconciliation and
unity. The encyclical
sent greetings to all the churches and invited them to consider
seriously the formation of a Fellowship (koinonia) of Church.
2.2 Complementary Proposals: Three Visionaries
The proposal of Constantinople was unique because it came in a formal
manner from a church. Indeed, the proposal originated from the senior
patriarchate of Orthodox Christianity. During the same time, there were a
number of Anglican and Protestant church leaders who also made similar
proposals to establish some form of global council that would bring together
representatives of the churches for the sake of reconciliation and unity.
Archbishop Nathan Soderblom
(1866-1931) of the Lutheran Church of Sweden, in September 1919, had also
raised the possibility of organizing a global, ecumenical Council of Churches. In
subsequent years, J.H. Oldham
(1874-1969) also made a strong contribution to the plan. This distinguished
Baptist layman from England had been very active in the work of the
International Missionary Council and in the Life and Work Movement.[3]
As a result of his early ecumenical work, Oldham also came to recognize the
importance of establishing a global body, which would be rooted in the churches
and would also bring together the various elements of the developing ecumenical
movement. The
views of Archbishop William Temple
(1881-1944) of England also had a profound impact on the movement to establish
an organization to serve the churches in their ecumenical activities. As a
result of his own involvement in a number of early ecumenical organizations,
Temple had also come to see the importance of council related directly to the
churches.
2.3 Committee to form WCC
Life and Work and Faith and Order accepted the proposal and appointed
seven members to a committee and it called as the committee of fourteen to form
the WCC. The committee met at Utrecht, (Netherland) in May 1938, a provisional
committee was created to form WCC. William Temple as Chairman, W.A. Visser’t
Hooft as general secretary. The
provisional committee established solid foundation for the WCC by resolving
constitutional questions concerning its basis, authority and structure. In
October- November 1938, it sends out formal invitations to 196 churches and
Temple wrote a personal letter to the Vatican secretary of state.[4]
In 1939 the provisional committee planned the first WCC general
assembly for August 1941.But the World War II intervened and delayed for
another decade. But for ten years the WCC had been in
process of formation.[5]
The period1940-1946 the committee could not
function properly, but the leaders gathered in USA, England and Switzerland. In
Geneva Visser took of several activities during war which contributed to supra
natural witness of the church: chaplaincy service among prisoners of war,
assistance to Jews and other refugees. After the war the provisional committee
met in Geneva in 1946 and Samuel M Cavert suggested the Name “World Council of
Churches” (WCC).[6] The
committee affirmed that the tragic war experience increased the churches
determination to manifest their fellowship. By 1948, 90 churches had accepted
the invitation to join WCC. The inaugural assembly convened on 22, August 1948
in which 147 churches from 44 countries ready to participate in the WCC, but there
was no sign of Roman Catholics. It became the most visible international
expression of varied streams of ecumenical life in the 20th century.
The constitution of WCC and the newly organized fellowship of churches
issued its message. “Christ has made us His own and he is not divided. In
seeing him we find one another. Here at Amsterdam we have committed ourselves
afresh to him, and have covenanted with one another in constituting the WCC, we
intend to stay together.”[7]
The formation was raised to an official level, comments and reflections were
made as draft entitled the Ecclesiological Significance of the WCC
which was submitted to the central committee at Toronto in1950, also called as Toronto
Statement clearly declares: “The WCC is not and must never become a
Super-Church.” Its competence does not even cover union negotiations; its
purpose is “to bring the churches into living contact with each other.” At
Amsterdam the world council represented only a stage in a process. The churches
themselves accepted the responsibility for the ecumenical movement and that the
ecumenical movement received a firm foundation in the continuous life of churches.[8]
3. Basis of WCC
The inaugural assembly declared that “The World council of churches is
a fellowship of churches which accept our Lord Jesus Christ as God and Savior”.
Two main comments are it lacked the Trinitarian concept and no specific
reference to the Bible. This formulation gave rise to controversies. Later at
New Delhi third assembly reformulated as “ a fellowship of churches which
confess the Lord Jesus Christ as God and Savior according to scriptures, and
therefore see to fulfill together their common calling to the glory of the one
God, Father, Son and Holy Spirit.”[9]
It is not a confession of faith.
4. Purposes and functions of
WCC
The World Council of Churches is
constituted by the churches to serve the one ecumenical movement. It
incorporates the work of the world movements for Faith and Order and Life and
Work, the International Missionary Council, and the World Council of Christian
Education.
Ø
The
primary purpose of the fellowship of churches in the World Council of Churches
is to call one another to visible unity in one faith and in one Eucharistic
fellowship, expressed in worship and common life in Christ, through witness and
service to the world, and to advance towards that unity in order that the world
may believe.
Ø
It promote the prayerful search for
forgiveness and reconciliation in a spirit of mutual accountability, the
development of deeper relationships through theological dialogue, and the
sharing of human, spiritual and material resources with one another.[10]
Ø
Facilitate
common witness in each place and support each other in their work for mission
and evangelism.
Ø
It
express their commitment to diakonia in serving human need, breaking down
barriers between people, promoting one human family in justice and peace, and
upholding the integrity of creation, so that all may experience the fullness of
life.
Ø
It
focus nurture the growth of an ecumenical consciousness through processes of
education and a vision of life in community rooted in each particular cultural
context; assist each other in their relationships to and with people of other
faith communities.
Ø
In
order to strengthen the one ecumenical movement, the Council will foster the
living fellowship of the member churches and the coherence of the one
ecumenical movement and nurture relations with and among churches, especially
within but also beyond its membership.[11]
Ø
Establish
and maintain relations with national councils, regional conferences of
churches, organizations of Christian world communions and other ecumenical
bodies.
5. Organization set up of WCC
The World Council of Churches shall discharge its functions through an
assembly, a central committee, an executive committee, and other subordinate
bodies as may be established.
5.1 The assembly
The assembly shall be the supreme legislative body governing the World
Council of Churches and shall ordinarily meet probably at eight-year intervals.
The assembly shall be composed of official representatives of the member
churches, known as delegates, elected by the member churches. The assembly
shall be an expression of the living fellowship of member churches, shall
strengthen the one ecumenical movement, and shall have the following functions
like to elect the president or presidents of the World Council of Churches; to
elect not more than 145 members of the central committee from among the
delegates which the member churches have elected to the assembly, to determine the overall policies of the
World Council of Churches and to review programmes undertaken to implement
policies previously adopted.
5.2 The central committee
The central committee shall be that governing body of the World
Council of Churches with primary responsibility and authority to carry out the
vision and policies of the assembly and to determine and develop the strategies
to do so; deepen the living fellowship of member churches, and shall include
opportunities for fulfilling together the common calling that is the basis of
membership; be responsible for elaborating institutional and programmatic
strategic plans based on the policies adopted by the assembly and for ensuring
their implementation. A vacancy in the membership of the central committee,
occurring between meetings of the assembly, shall be filled by the central
committee itself after consultation with the church of which the person
previously occupying the position was a member. The central committee has a
power to elect the executive committee
from among the members of the central committee; to elect committees,
commissions, and consultative bodies.
7.
Criteria to be eligible to WCC
The church has a
sustained independent life and organization, including the right to decide to
apply for WCC membership without the permission of anybody or person, and must
practice constructive ecumenical relations with other Churches in its country
and region. A member of 25,000 and between 10,000 and 25,000 members may become
associate member Churches; if they fulfill other criteria. Becoming a WCC
member signifies Church’s faithfulness to the basis of the council, fellowship in
the council, participation in the life and work of the council and commitment
to the ecumenical movement as integral to the mission of the church. There is
no annual membership fee, but it is the responsibilities of membership that
churches make an annual contribution to the general budget and programmes of
the WCC, with their resources.[12]
8.
Theology of WCC
Theology is understood
as reflection on the Christian faith. The theological reflection crystallized
into a discussion within the WCC of a “vital and coherent theology.” Several
years discussions were held with the participation of three theologians Jose
Miguez –Bonimo Argentina, Paulos Mar Gregorious and M.M Thomas from India.[13]
A major WCC emphasis during this period was Justice, Peace and the Integrity of
Creation (JPIC). In several ways JPIC illustrated the promise and the problems
of trying to do theology ecumenically.
The major recommendation from the “vital
and coherent theology” discussion in the WCC was to encourage more interaction
among the various sectors of the council. The call for coherence does not mean
that there is or can be a single normative ecumenical theology. German
ecumenical theologian Konard Raiser has traced the history of ecumenical
theology in five overlapping phases:
1.
Ecumenical beginnings owed much to the
evangelical revival of the 19th century and its reaction against
widespread indifference to the gospel. This was largely a non-intellectual,
non-denominational theology. Indeed the birth place of ecumenical movement did
not discuss doctrinal divisions.
2.
Protestant liberalism was in the
preeminence from mid 1920s. The life and work movement reflected many of the
impulses associated with “social gospel”- a term still used negatively by some
critics of WCC involvement in economic and political questions.
3.
Karl Barth, Reinhold Niebuhr and Emil
Brunner insisted theology depends only on God’s self-revelation in scripture,
not on human culture, became more and more influential in the ecumenical
movement up to the end of World War II.
4.
Biblical theology – interpreting the
Bible from the point of view of Jesus Christ as the center of the history of
salvation- dominated ecumenical theology in the first years of the WCC.
5.
Systematic theologies of Barth, Tillich
and others waned in the early 1960s; the ecumenical movement rediscovered a
prophetic tradition of theology relevant by “contextualizing” it, rooting it in
its historical and cultural setting.
Hence there is
diversity of theologies within the ecumenical movement today. Alongside
attempts to produce traditional theologies, on the basis of a Christian
confession, and efforts at consensus theology acceptable across traditional
lines, there are called genitive theologies (theology of revolution, theology
of poor) and adjectival theologies (feminist, black theologies). All these theologies are contextual, for each
arises from a given context. Their existence within one ecumenical movement is
not in itself a mark of incoherence, but reflects the movement’s diversity and
vitality. As Miguez puts, the coherence needed in ecumenical theology is that
of a living, growing organism, not the mechanical coherence of a smoothly
running machine. Theology reflection on the faith in ongoing dialogue with the tradition
will continue to be on the ecumenical agenda.[14]
9. WCC assemblies
9.1 First assembly
The first assembly met at Amsterdam, Netherlands, 22 August to 4 September
1948; 351 delegates from 147 churches under the theme “Man’s disorder and God’s Design”;
At
the assembly in Amsterdam, four sections were organized to examine aspects of
the theme (1) The
universal church in God’s design, (2) the church’s witness to God’s design, (3)
the church and the disorder of society, (4) the church and the international
order.
The WCC first assembly marked the assumption by the churches of
responsibility for the ecumenical movement as its message made clear: “Here at Amsterdam we have committed
ourselves afresh to him, and have covenanted with one another in constituting
this world council of churches. We intend to stay together.”[15]
Most of the participants were from North America and Western Europe, only 30 from
Asia, Africa and Latin America. Amsterdam clearly said that the churches had
decided to come together in accordance with the will of the Lord of the church.
The first assembly adopted the WCC constitution, laid conditions for
membership, outlined programmes, discussed relationships with other ecumenical
bodies and addressed a message to churches-a practice repeated by succeeding
assemblies. The assembly discussed on various issues such as Evangelism,
mission, a responsible society and opposed war and imperialism.
9.2 Second assembly
At Evanston, USA, 15 to 31 August 194; 502
delegates, from 161 member churches, the theme is “Christ-the Hope of the World”;
The
Assembly divided its work into six sections: (1) Our ones in Christ and our disunity as churches, (2) the mission
of the church to those outside her life, (3) the responsible society in a World
perspective, (4) Christians in the struggle for world community, (5) the
churches amid racial and ethnic tensions, (6) the laity: the Christian in his
vocation.
Against the background of the cold war and the
concern of racism, the assembly struggled with the theme of Christian hope.
Among many of the European Protestants, the emphasis was upon the theme of the
future Kingdom of God. Many American Protestants, however, rooted in the Social
Gospel tradition, stressed the importance of the present actions of Christians
in society. This provided the context for discussions on Christian disunity,
the mission of the Church, the responsible society, world community, racial and
ethnic tensions, the laity, and the Christian vocation. The harsh distinctions,
rooted in Western Christianity and expressed in these discussions, however,
were generally alien to Orthodox participants and their theological
perspectives. Indeed, the nature of the theological discussions placed the
Orthodox delegates in a very difficult position, for they were not sympathetic
to the various Protestant perspectives. Because of this, the Orthodox delegates
produced two separate statements that spoke of their understanding of the main
theme “Christ, the Hope of the World” and of the Assembly Report dealing with
“The Division of the Christian Churches.”[16]
Both of these statements indicated that the Orthodox could not accept the view
of the church as comprised of a number of denominations with their own
perspectives and teachings.
9.3 Third assembly
At New Delhi, 19 November to 5 December 1961; 577 delegates from 197
member churches, theme is “Jesus Christ- the light of the world”;
Discussion included in three main sections (1) Witness, (2) service, (3) unity.
The theme was again Christocentric, not discussed the issue of world religions.
The IMC was integrated into WCC becoming the division on World mission and
evangelism. WCC basis was extended by approval the phrase according to scriptures
and the Trinitarian formula. The presence of orthodox churches, two Pentecostal
churches from Chile, 11 African churches, 5 Asian churches, 2 South American,
and 5 were from Europe and North America joined newly to WCC. The assembly faced
theological problem of understanding other religions in the light of Jesus
Christ. The problems of the third world political, economic, and social change were
discussed and moreover stressed on unity of churches.
9.4 Fourth assembly
At Uppsala, Swedan, 4 to 20 July 1968; 704
delegates, from 235 member churches met and discussed on the theme “Behold,
I Made all Things New”. The assembly at Uppsala
tire further testimony to the expanding membership of the Council, as well as
the fresh breezes of Vatican II that brought Catholic observers to participate
in the meeting and discuss further opportunities for cooperation. Sections were
organized under the headings: (1) The Holy Spirit and the catholicity of the
church, (2) renewal in mission, (3) world economic and social development, (4)
towards justice and peace in international affairs, (5) worship, (6) towards
new styles of living.
Uppsala, the WCC’s most activist and politically oriented assembly can
be seen as ending an era in the ecumenical movement and making a new beginning.
Uppsala set the unity and catholicity of the church squarely within the sphere
of God’s activity in history. The idea of a genuinely universal council, able
to speak for all Christians was articulated. Jesuit Roberto Tucci referred the
possibility of the Roman Catholic Church joining the WCC- a challenge that was
seriously discussed in the following years.
The impact of globalization was discussed, it describes worship as
ethical and social in nature and thus oriented towards the social injustice and
divisions of mankind. In the wake of Uppsala several new programmes were added
to the WCC like the programmes to combat Racism, the commission on the
churches’ participation in development, the Christian Medical Commission, Dialogue
with the people of Living Faiths and Ideologies, and the sub unit on Education
Unit, Justice and service, became from 1971 onwards the largest unit in the
Council.
9.5 Fifth assembly
At Nairobi, Kenya, 23 November to 10 December
1975; 676 delegates from 285 member churches participated and discussed on the
theme “Jesus Christ Frees and Unites”. The assembly
section titles echo concerns of turbulent decade: (1) Confessing Christ today,
(2) what unity requires, (3) seeing community, (4) education for liberation and
community, (5) structures of injustice and struggles for liberation, (6) human
development.
Nairobi has been described as an assembly of
consolidation, providing theological understanding for much that surfaced in
Uppsala. It declared that faith in the triune God and socio-political
engagement, active participation in changing economic and social structures
belong together and condition one another. A continuous discussions on
interfaith dialogue,[17]
debate on evangelism a related spirituality to involvement. Science and
technology, ecology and human survival, the role of women in the church and
society received new emphasis. The section asked the churches to respond to the
three agreed statements on Baptism, Eucharist and Ministry, compiled by the
commission on Faith and Order.
9.6 Sixth assembly
At Vancouver, Canada, 24, July to 10 August
1983; 847 delegates, from 301 member churches “Jesus Christ – the life of the
World”; and carried out its work in the
following issue groups: (1)
Witnessing in a divided world, (2) taking steps to unity, (3) moving towards
participation, (4) healing and sharing life in community, (5) confronting
threats to peace and survival, (6) struggling for justice and human dignity,
(7) learning in community, (8) communicating credibly.
Churches were requested to respond officially to the BEM document
before the end of 1986. The assembly received the fifth report of the WCC-RCC
joint working group, with an outline of future work. Evangelism and Christian
education were put on wide attention in the contexts of culture, worship, the
poor, Children and religious pluralism. Emphasized on mutual commitment to
Justice, peace and the integrity of all creation. A Christian resistance to
racism, sexism, caste oppression, economic exploitation, militarism, violations
of human rights, and the misuse of science and technology.
9.7 Seventh assembly
At Canberra, Australia, 7 to 20 February 1991;
842 delegates, from 317 member churches, the theme is “Come, Holy Spirit- Renew the
whole Creation”. It
was the first time a theme had explicitly invoked the third person of the
Trinity, and it did so in the context of the physical universe. Sections were
organized under four sub-themes: (1) Giver of life-sustain your creation, (2) Spirit of truth-set us
free, (3) Spirit of unity-reconcile your people, (4) Holy Spirit-transform and
sanctify us.
The assembly took place within the larger
context of the Gulf War, which had only recently begun. Discussion on a
statement on war revealed deep differences of opinion over the justifiability
of war, as well as differences between local and global concerns. In addition
to this, discussions about worship and the ordained ministry revealed deep
differences of opinions about their significance and their place in WCC
activities. A statement prepared by the Orthodox delegates insisted that the
WCC’s principle task is to assist in the restoration of the unity of the
churches and proposed that Faith and Order be given greater prominence in the
council's agenda. This reflected the grave concern of some that the council had
deviated from its fundamental vocation to serve the goal of unity. As a result
of the activities of the Faith and Order Commission, the assembly did produce
an important statement on “The Unity of the Church as Koinonia: Gift and
Calling.” This statement builds upon the New Delhi and Nairobi Statements, and
further refined the vision of the visible unity of the churches.
9.8 Eighth assembly
The Eighth Assembly in Harare, Zimbabwe, marked the 50th anniversary
of the World Council of Churches. Meeting from December 3 through December 14,
1998, the assembly gathered 966 delegates from 336 member churches. The theme
is “Turn
to God- Rejoice in Hope”.
The assembly took place at a time when the World Council was facing
serious financial difficulties, leading to the elimination of staff members and
to the reorganization of programmatic concerns in the period between 1996 and
1999. This was a painful development that led to deeper questions about the
true meaning and purpose of the council. In addition, there was a growing
concern about the coherence and integrity of the various activities of the
council. Moreover, these programmatic activities did not always have the
support of member churches. This fact led to alienation between the World
Council and many of the member churches.
Representatives from Orthodox Churches, as well as others, had raised
serious questions about the ethos and direction of the World Council in the
period between Canberra and the Eighth Assembly. Initially, the leadership of
the council tended to diminish the significance of these concerns. However, in
the period before the assembly, the Orthodox Church of Georgia and the Orthodox
Church of Bulgaria withdrew from membership. On the eve of the assembly, many
feared that the Orthodox delegates would not fully participate and that other
Orthodox Churches, notably the Church of Russia, would formally withdraw from the
council. With these facts dominating the deliberations, the assembly
participants examined the issues facing the churches and nations of Africa,
prepared a new statement on “Human Rights,” and marked the conclusion of the
“Ecumenical Decade: Churches in Solidarity with Women.”[18]
The assembly gave importance to two interrelated dimensions. It looked
back on its life and work over the past five decades and called for repentance
or metanoia. To move forward with hope, renewed strength and joy. Konard Raiser
says, it was a new century and a new period in the life of the WCC, to recommit
themselves to the ecumenical vision. The assembly stood by the side of the
victims of injustice and sought life in its fullness. It vowed to set the
captives free and to maintain the unity of human beings and the entire
inhabited world.[19]
9.9 Ninth assembly
The
Ninth Assembly of the World Council of Churches (WCC) brought 700 delegates
from 348 Churches at Porto Alegre, Brazil in 2006 for discussion and worships
on the theme “God, in your grace, transform the world.” Plenary sessions
addressed topics such as economic justice, religious plurality, and Christian
unity, while other elements of the assembly fostered discussion on ecumenism in
the twenty-first century and the future of the WCC, Orthodox participation in
the WCC, and the challenges and opportunities of interreligious dialogue. The
assembly also marked the organization's first large-scale use of a
consensus-based model of decision-making, a move reflected in the revised
constitution adopted during the event. Increased youth participation,
especially in leadership roles, was another new element of the assembly. In
official business the assembly voted to reduce the WCC's programmatic focus in
order to be more effective with reduced resources, and delegates passed
resolutions on a variety of international issues, including terrorism and reform.[20]
9.10 Tenth assembly
The 10th Assembly of
the World Council of Churches (WCC), held in Busan, Republic of Korea in 2013. The
theme of the Busan assembly, “God of life, lead us to justice and peace,”
is a prayer that is very appropriate in our world today. The six thematic
plenaries of the assembly were (1) God of life, lead us to justice and peace;
(2) Asia plenary: Living together in God’s justice and peace; (3) Mission: A call
to life-giving witness; (4) Unity in Christ: The journey of the fellowship; (5)
God of life lead us to do justice in today’s world; (6) God of life lead us to
build peace in today’s world.
This assembly highlighted
the significance of peace; how peace can be achieved in communities, societies
and nations; what peace means to communities and churches in a world marred
with conflicts, violence and consumerism. The statement titled On the Way of Just Peace affirms that
Peace constitutes a pattern of life that reflects human participation in God’s
love and care for the world and all God’s creation. With this affirmation it
recommends concrete actions and invokes commitment to share God’s love for the
world by seeking peace and protecting life. The assembly has the mandate to set
the future agenda of the council, to elect governance officials and to speak
with a public voice on behalf of the churches. It is also a unique moment for
the whole fellowship of member churches to come together in prayer and
celebration.[21]
10. Programs of WCC
All activities of
the WCC are rooted in a threefold vision for transformation of the church and
world. This vision is to live out Christian unity more fully, live as churches
being neighbors to all while addressing threats to the human community and
encouraging churches to take greater care of creation through protection of the
earth and its people.
Today
the WCC focuses its work in six program
areas:
Ø
The WCC and the Ecumenical Movement in the 21st
century
Projects
and activities in this programmatic area include a. Ecumenical vision of the
WCC; b. Youth in the ecumenical movement c. Women in Church and Society.
Ø
Unity, Mission, Evangelism and Spirituality
Projects and activities include -a.
Spirituality and Worship in Ecumenical context; b. Ecumenical Perspectives on
Mission and Unity; c. Towards Just and Inclusive Communities.
Ø
Public Witness: Addressing Power, Affirming Peace
Projects and activities include a.
Accompanying Churches in Situations of Conflict; b. Human rights; c. Promoting
Just Peace.
Ø
Justice, Diakonia and Responsibility for Creation
Projects and activities include a. Health and
Healing; b. Poverty, Wealth and Ecology; c. Ecumenical Water Network, d. Care
for creation and Climate Justice; e. The WCC and Eco- justice; f. Ecumenical
HIV and AIDS initiative in Africa, g. Scholarships.
Ø
Education and Ecumenical Formation
Projects and activities include a. Ecumenical
Theological Education; b. The Ecumenical Institute.
Ø
Inter-Religious Dialogue and Cooperation
11.
Regional conferences
The regional ecumenism in
1960 in the southern hemisphere was partly a response to the political needs of
the time. Churches in the third world were greatly affected by the geopolitical
contexts. The principal aims of these regional councils are to help member
churches promote Christian unity, shape a common response to socio-political
and ethical issues of regional concern and serve as a bridge between churches
of the region and global organizations.
The origin of Christian
conference of Asia (CCA) and Middle East Council of Churches (MECC) go back to
1921 and 1929. The genesis and formation of other regional councils coincide with
the development of the WCC. Except the Conference of European Churches (CEC) formed
in 1959 all other Regional Ecumenical Organizations came into being between
1963 and 1982, a period which WCC acquired more membership of churches from
Africa, Asia and Latin America, Orthodox churches of central and Eastern Europe.[22] The All Africa
Conference of Churches (AACC) in 1963, Pacific Conference of Churches (PCC) in
1966, Caribbean Conference of Churches (CCC) in1973 are some of the regional
ecumenical organizations. Regional councils exist and operate in all major geopolitical
areas of the globe. National Council of the Churches of United States of
America (NCCUSA), Canadian Council of Churches (CCC) is few in North America.
Asian Christian because
of new ecclesial realities formed the East Asia Christian Conference (EACC) in 1959
which in 1973 became the Christian Conference of Asia. In the middle East a
similar organization emerged The Near East Council of Churches in 1929, where
Anglican and Protestant churches and mission agencies was transformed into Middle
East Council of Churches (MECC) in 1974. It was fully representing the regional
churches and predominated by orthodox churches. Regional councils have their
own characteristics and differ considerably in terms of history, context,
membership, structure and decision making process. The Roman Catholic Church (RCC)
enjoys membership in three regional ecumenical organizations like the
Caribbean, The pacific and the Middle East. Regional Ecumenical Organizations
(REO) share with WCC the affirmation that they are a fellowship of churches
which confess the Lord Jesus Christ as God and Savior according to scriptures
and therefore see to fulfill together their common calling to the glory of the
one God, Father, Son and Holy Spirit.
WCC foster
relationships with regional and national councils by creating a secretariat on
relationship with WCC and NCC and other Christian councils. The central committee
of WCC in 1971 recognized REOs as “essential partners in the ecumenical
enterprise”, given right to attend assemblies and central committee meetings
through delegates or advisors. At all levels the priority of WCC must be in
fostering ecumenical relationships between churches, communities, groups and
ecumenical organizations. The impact was through dialogue between REO and WCC. WCC
acknowledges the fact that regions set their own priorities which often cannot easily
be fitted into global network, and admitted inter-regional cooperation without
the involvement of WCC.
For a wider ecumenism
the central committee adopted a policy statement towards a common understanding
and vision of the WCC. The relationship with REO became the prime discussion of
the eight assembly. It point for coordination were no longer questioned; “The
challenge is to move to a common ecumenical agenda which will not only require
coordination but steps towards an integration of ecumenical structures”.[23]
12.
Growth of the National Christian councils
In 1910 there were two
National Christian councils, 1928 at Jerusalem meeting there were twenty three
and it increased to twenty six in the Madras conference in1938. The progressive
growth in the number of such councils brought them in the gatherings of the International
Missionary council. These councils of churches and missionary societies and the
national or regional missionary agencies, now existed in every continent. NCC
owed the origin to the initiative of IMC which form the important and integral
part of the ecumenical movement. The history of National Council of Churches in
India comes under three phases. The first phase is the National Missionary
Council (1914-1923), the second phase is the National Christian Council (1923-
1979), the third phase is the National Council of Churches in India (1979-
present).
13.
Conclusion
WCC is not a church but
it is an organization where churches come together under a common faith. The
structure and agenda of WCC changes as its member churches got involved. It has
close relation with national and regional councils. Each of the assemblies has
its own theme and there will be discussion and decisions on that theme. The
issues will contemporary and a pressing need to the world. More number of
churches are becoming members in this organization and so the structure and
agendas are changing every now and then.
[1] Marlin Van Elderen, Introducing the World Council of Churches
(Geneva: WCC Publications, 1990), 18.
[2] Thomas E Fitzgerald, The Ecumenical
Movement: An Introductory History (London: Westport, 2004), 105.
[4] Tom Stransy,
“World Council of Churches,” Dictionary
of the Ecumenical Movement, edited by Nicholas Lossy (Geneva: WCC Publications, 1991), 1083.
[7] Tom Stransy,
“World Council of Churches,” Dictionary
of the Ecumenical Movement, edited by Nicholas Lossy…, 1083.
[8] W A Visser’t Hooft, The Genesis of the World Council of Churches
(Geneva: WCC, 1982), 49.
[9] Tom Stransy,
“World Council of Churches,” Dictionary
of the Ecumenical Movement, edited by Nicholas Lossy.., 1084.
[19] O.L Snaitang, A History of Ecumenical Movement and
Introduction…, 140
[20] https://berkleycenter.georgetown.edu/events/ninth-assembly-of-the-world-council-of-churches. Accessed
on 04-09 2016 2.20 PM
[22] George Tsetsis, “The
significance of Regional Ecumenism,” A
history of the Ecumenical Movement Volume 3 1968-2000, edited by John
Briggs, Mercy Amba Oduyoye and Georges Tsetsis (Geneva: WCC, 2004), 461.
[23] George Tsetsis,
“The significance of Regional Ecumenism,” A
history of the Ecumenical Movement Volume 3 1968-2000, edited by John
Briggs, Mercy Amba Oduyoye and Georges Tsetsis.., 462-
466.
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