Conversations with several
World Council of Church staff about ecumenism.

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I went to Geneva, Switzerland to have conversations with several World Council of Church staff about ecumenism. I met with 8 staff, one of whom is the new General-elect Secretary, the Rev. Sam Kobia, from Kenya.

From my conversations: One person has observed that ecumenical organizations, evangelicals and pentecostals will more quickly come together elsewhere in the world, rather than in the US, because the churches in the US don’t seem as open.  Another shared that ecumenical leaders need to pay attention to strong anti-ecumenical sentiment,  an inward looking identity and reaction to globalization. We need to prepare minds to be more ecumenical and understand that it doesn’t diminish our own identity. Over the years, ecumenism started with strong adult leaders, but quickly became a movement among youth, student Christian movements, lay academies. The viable participation of leaders was lost. The Orthodox started by ‘middle’ theologians, but then became hierarchical, and somehow is not transmitted to lower levels. A preference today is for leaders to attend to bi-laterals because then they can control the agenda and in some ways, the participants. There is also less tension on some issues, such as the ordination of women. Also, more and more there is a tendency for denominations to relate to similar strands/heritage of theology, i.e. the Reformed to the Reformed and not beyond. It’s easier. How we can challenge this is to defend the advantages of multi-laterals. If we are committed to unity, any effort that doesn’t serve this purpose, has to come into question. The Harare Assembly, 1998, agreed that the WCC is a fellowship.  If churches are enable to meet as churches, to engage one another and learn, then councils become agents. Accountability is the key, not the institution.

A similar concern to ours: how do we keep concerns alive, helping Board members communicate back to their constituent what has transpired at a meeting? Is ecumenism only a matter of meetings? You and I both know that the answer to that is “no.”  In addition, we have sent a message that we can live [tolerate] our differences, yet this is what needs to become positive in living out our unity.

As the WCC has engaged in conversation with evangelicals and pentecostals, a level of satisfaction has yet to be reached. There used to be a clean line in terms of social action for evangelicals. Today their message has emerged with political overtones. Pentecostals don’t recognize big centers of power (hierarchy), but continues to emerge as a force to be reckoned with throughout the world. However it continues to be quite difficult in working with both of these, but it is necessary.

In terms of ecumenical formation, ecumenical education that is contextual is significant.  Developing and sustaining networks is crucial. The style of learning, not just about, but changing mind sets, developing attitudes and ways of relating, basic integration is essential. Changing fundamentals, not just transmission of information, is what we need to be about.  When we are working with non-Christians, in an interfaith setting, we need to be sensitive in how we teach about our own faith, and allow another to teach us about their faith.

No longer can we assume that as Christians, we are coming to the table from a similar place. We are not in an age of single solutions, but diverse stories, solutions and a wide range of options. The Christian scene is not neat and tiddy. We cannot be just about pragmatics, but have a strong vision and purpose.

One exciting on-going conversation with the WCC Faith and Order Commission  is on baptism. There has been agreement that there is a preparation process, an act of rite, and then there is Christian formation, throughout one’s life. A text is being worked on to reflect these understandings.  A challenge to the conversation is that indigenous churches in Africa do not use water for baptism. They interpret scripture differently on the baptism of Jesus. However, by putting baptism into an understanding of it being a part of a life-long learning process, there may be more openness and acceptance.

Another issue of unity is racism. Churches Uniting in Christ has embraced a call to combat racism. At least the 9 denominations of CUIC must come together to talk/engage/ and learn about racism.

So many of us seem to embrace ecumenism practices/thoughts of a few decades ago. But we’ve lost the integration of faith and action. Ecumenism is no longer a passion. Ecumenical pioneers integrated their faith, action, and commitment to ecumenism. Ecumenism has been relegated to special departments, to specialists, instead of it being central to all of us as Christians.

Finally, there is concern with the on-going tendency towards denominationalism;  inward looking, because of diminishing resources. New ways of ecumenical formation are needed. Young people need to be identified for future ecumenical leadership. Bi-laterals should not be done at the expense of multi-laterals. Theological schools need to become more ecumenical oriented. We need to deepen and broaden our fellowship with one another. And there needs to be a safe space for evangelicals and pentecostals at our tables.

Michael Kinnamon, professor at Eden Theological Seminary, has identified some marks of ecclesiology: to receive the ecumenical calling as essential to our own identity (denominationally and personally); encourage governing bodies, agencies and staff to understand and live out unity and mission as integrally related responses to the Gospel; make financial and human resourcing of our life and common mission undertaken as a state council of churches a high priority; and nurture and motivate our own constituents to engage more fully in the demanding tasks of unity and mission.

May it be so! Thanks be to God.

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