The World Council of Churches and the Theology of Christian-Jewish Relations

This essay explores the approach of the World Council of Churches (WCC) to the theological questions involved in Jewish-Christian relations, while also noting connections between these questions and political factors. The first part focuses on WCC assemblies. At Amsterdam in 1948, a brief document emphasized four key issues: the relationship of the Jewish people to God and to the Church; antisemitism; mission; and the State of Israel. At subsequent assemblies, especially after 1967, with attention focusing on the Israel-Palestine conflict and the plight of the Palestinians, theological discussion of these questions was avoided. The second part of the essay turns to the discussion of these four questions at other levels of the WCC, also considering the wider context of this discussion in the varied approaches developed among WCC member churches. A major theme throughout the essay is that because of the spectrum of ecclesiastical and regional affiliations across member churches, theological discussion of these questions has been controversial within the WCC. If its output in this field of theological work has therefore understandably been limited in comparison with that of some member churches and ecumenical partners, the WCC does nevertheless have a unique capacity to play a convening role for discussion of these difficult questions between Christians of different traditions and from very different political contexts.     

Theological Education as Missional Formation

Theological education is missional in nature. The disability perspective within theological education provides this missional aspect, which is vital for the growth and sustenance of the church. Since its inception, the World Council of Churches Ecumenical Disability Advocates Network (WCC‐EDAN) has contributed to this great mission. This paper is an attempt to understand theological education as missional formation from the perspective of disability studies, especially the contributions of WCC‐EDAN.     

Celebrating Women,Addressing the Wounds

A consultation commemorating the 20th anniversary of the culmination of the Ecumenical Decade of the Churches in Solidarity with Women took place in Kingston, Jamaica, in October 2018 to reflect on the achievements and challenges in building a just community of all people in church and society, and to strengthen ecumenical collaboration in reading the signs of the times. The Decade was launched in 1988, following a decision of the central committee of the World Council of Churches (WCC). It was “addressed to churches and to women at the local level to empower women to challenge structures and to respond to the issues in the society around them” and focused on “the situation of women in the churches as well as the churches’ participation in improving the conditions for women in society.” It concluded in December 1998 with a festival held in Harare, Zimbabwe, immediately before the WCC’s 8th Assembly. The global consultation in October 2018, hosted by the Jamaica Council of Churches, gathered intergenerational women and men from WCC member churches and their theological institutions and ecumenical partners. Below we document several of the contributions at the Jamaica consultation as well as the report of the event.     

The World Council of Churches and Pentecostals

This article recalls the history of the relationships between the World Council of Churches (WCC) and Pentecostal churches from the early years of the WCC until today. One of the greatest challenges currently facing the WCC is the shift in focus of Christianity to the South and the East, a phenomenon to which emerging Pentecostal and charismatic churches and communities are contributing. Alongside global cultural trends in the context of globalization, Pentecostal and charismatic piety and spirituality are increasingly affecting the older churches as well. While some see this negatively, many see it as an expression of adaptation to new challenges necessary for the survival of these churches. The article shows how the changing ecclesial context led to the WCC to explore new avenues for building relationships such as a Joint Consultative Group and the Global Christian Forum.     

Is It Still a Movement?

In this address from 1971, the second general secretary of the World Council of Churches (WCC), Eugene Carson Blake, sets out the challenges facing the WCC at the beginning of the 1970s, identifying three key changes within the ecumenical movement: a shift in power and decision making away from the Protestant churches of North America and Western Europe; an organization more representative of churches in Africa, Asia, and Latin America, and of Orthodox churches; and the ecumenical involvement of the Roman Catholic Church. It goes on to set out how the WCC, particularly since its conference on Church and Society held in Geneva in 1966, has been attempting to make Christian faith and morals relevant to a world experiencing rapid social, economic, and political change.     

From Partnership to Liberation

Although there were more women present at the 4th Assembly of the World Council of Churches (WCC) at Uppsala in 1968 than at previous assemblies, they still formed less than 10 percent of the voting delegates. There was thus a large discrepancy between the WCC's theological statements on the cooperation of women and men and the various power structures found in the WCC and its member churches. Nevertheless, Uppsala marked a significant turning point for women in the WCC. The expansion of the WCC, the commitment to restructuring, and the emergence of new leadership all contributed to the beginning at Uppsala of a new era in the ecumenical movement, leading to a shift in discourse from cooperation to liberation, and a new awareness of women's universal struggle for liberation from all forms of discrimination and oppression.     

The World Council of Churches’ Relationships with Pentecostalism: A Brief Historical Survey and Some Recent Perspectives on Membership Matters

This article approaches the problematic of relationships between the World Council of Churches (WCC) and Pentecostalism, mainly from the perspective of membership of Pentecostal churches in the WCC. It contents a brief presentation of some prejudices regarding Pentecostals in the ecumenical movement and a historical survey of the relationships between the WCC and Pentecostals, as well as a more detailed analysis of the actual status of this relationship from the perspective of membership of Pentecostal churches in the WCC. The last section assesses possible future scenarios in this regard. It is underlined that the Pentecostal movement is already represented in the WCC by a few small Pentecostal churches and that all the debate on whether to accept new Pentecostal member churches in this ecumenical organization should have as its starting point the reality that Pentecostalism is already part of the WCC. After presenting in detail the last debate in the Permanent Committee on Consensus and Collaboration (PCCC) on the issue of the WCC opening the doors to Pentecostal churches, this article concludes that the WCC should follow its previous policy of analyzing individually each application for membership according to its criteria for accepting new members. While most Pentecostal churches would agree with the basis of the WCC and some might increase their ecumenical engagement at all levels, in the near future at least, Pentecostal churches may still have a long way to go to integrate themselves in a genuine ethos and desire for unity.     

Unity for the sake of missions

Pentecostal-Charismatic Christians form a block of over 600 million people inside Christianity. This article assesses the theological and missiological reasons behind the development of Pentecostal-Charismatic Christians since the beginning of the 20th century. Pentecostals have been hesitant in developing contacts with the World Council of Churches (WCC) and conciliar churches, fearing to be connected to a collaboration that is more human-oriented than spirit-oriented. Slowly, however, the openness toward visible, concrete cooperation on a larger basis has developed in mutual dialogue with others, such as the Global Christian Forum, which represents the Roman Catholic Church, the WCC, the World Evangelical Alliance, and the Pentecostal World Fellowship. Pentecostals today are involved in many kinds of collaboration between the different denominations among themselves but also with other evangelical and even conciliar churches when possible, to fulfil the Great Commission of Jesus Christ.     

The Impact of Migration on Evangelism in Europe

The extensive secularization that eroded Christian belief and practice and that caused a drastic decline in church membership and the presence of an increasing number of non‐Christian migrants in Europe today is not only endangering the future of Christian faith, but reminding us that there are millions of people in Europe who need to hear the gospel. But generally, there is a continuing decline of interest in evangelism among the local churches and theological training in Europe, with the exception of free churches and some mission organizations. Theological training in Europe, at least in its present shape, has not been successful in shaping, leading and equipping the church for the task of evangelism as discipleship: a life‐transforming encounter. Therefore, we need a renewed vision of evangelism to develop contextual evangelistic approaches that takes paradigm shifts of our time into account. Migrant Christians bring a remarkable new dimension to the understanding and practice of evangelism in Europe. They come from a context where evangelism is intrinsically interrelated to discipleship making and is seen as the central identity of a church and a primary goal of theological training. This can inspire, encourage and compel European Christians to rediscover a courageous missional identity and develop effective cross‐cultural evangelism. Meanwhile, migrant Christians need the guidance of European Christians in order to use a proper and contextualized approach to win the trust of Europeans and succeed in evangelizing them. Humility is the key element that is commonly needed in this win‐win situation. Positive theological and multicultural networks along with interdependence and mutual learning–oriented relationships between migrant and local Christians can help to develop ecumenical missiologies that are relevant to diverse contexts of Europe today. The issue of the International Review of Mission focuses on the theme of Evangelism as Discipleship. This theme is held by most migrant Christians and congregations as the main interrelated aspect of evangelism. I will start by giving a brief background on the status of migration and evangelism in Europe. The main focus will be the impact of and contribution of migration on evangelism and some major aspects in which migrants may influence the search for new ways of evangelism and the development of ecumenical missiologies in Europe.     

Paradigm Shift in Theological Education in Southern and Central Africa and its Relevance to Ministerial Formation

Theological education is of crucial importance in the mission of the Church in Southern and Central Africa. This paper discusses the changes that have taken place in theological education in post‐independence Africa. The author argues that theological education during the colonial period was Euro‐centric. As a result, it did not respond adequately to the pressing problems faced by the African people such as colonial oppression, poverty, patriarchy and others. However, the situation has changed dramatically in modern times. Theological educators have realized the significance and importance of context in theological education. They are, thus, seriously taking into account the political, social, economic and religious context in which the African people live today. This has led to the creation of different theologies that are in line with modern and post‐modern challenges facing the African people thereby making the church both relevant and necessary.     

“Jesus Christ — the Life of the World”: Report of the Meeting of WCC Member Churches in Latin America

As part of the programme of the Sixth Assembly which is to take place in Vancouver, Canada, 24 July-10 August 1983, the WCC held a preparatory meeting in Oaxtepec, Mexico, attended by representatives of WCC member churches in Latin America, 13–16 April 1982. The focus of attention throughout was the theme of the coming Assembly, “Jesus Christ — the Life of the World”. Sermons, biblical studies and the themes presented, accordingly prepared the participants to reflect on the meaning of that affirmation which the ecumenical movement is presenting for our time, but in this case in the context of various different situations in which the churches of Latin America live.     

Orthodox Christianity in Italy: historical continuity and social discontinuity

From the historical point of view, the presence of Orthodox churches in Italy is a reality established over several centuries; from the sociological point of view, however, their presence is a new phenomenon. As a result of the significant processes of immigration from Eastern Europe over the last 15 years, their importance within the social and religious contexts has grown considerably, to the point that Orthodoxy is rivalling Islam as the second-largest religion in the country. In this article I aim first of all to provide a historical framework for the relationship between the ‘Western world’, especially Italian, and the ‘Eastern world’ of Orthodoxy. Then I shall briefly analyse two examples of different interactions between Orthodoxy and the Roman Catholic context in Italy: the Montaner parish and the monastic community of Bose. Finally I shall present some outcomes from the first research project on the presence of Orthodox churches carried out in Italy during 2011, illustrating the mapping of the spread of the various jurisdictions in the Italian regions, and deepening some elements such as the relationship with the Italian state, the leadership of the various communities and the dynamics of interaction between the Orthodox churches and Catholicism.     

Travelling through Memory Lane: Theological Education in the World Council of Churches1

The paper highlights crucial stages in the development of the programme on Ecumenical Theological Education (ETE) in the World Council of Churches which in its earlier incarnations goes back to the Accra Conference of the International Missionary Council and the emergence of the Theological Education Fund (TEF). In referring to the Oslo world conference on theological education 1996 some key areas of the mandate of ETE and of its future perspectives are developed, including its relation to the WOCATI network and its strategic importance for the WCC.     

The Context and Shape of Theological Education in Mozambique with Special Reference to Women

In Mozambique, a marked increase in evangelical churches was recorded in the 1980s. This brought the need for pastoral training into sharp focus, and many new Bible schools were founded in the 1980s and 1990s. Yet, the shape and context of theological education remains rather different from other African countries, as Bible schools are mostly not accredited by the government and most schools train part‐time in the evening. As of 2017, religious studies cannot be found at universities, leaving theological training firmly in the hands of the churches and mission organizations. The training of women has become increasingly important, but they also face many challenges. To shed light on these challenges, I present the results of 52 interviews with female students at various Bible schools in Mozambique, ranging from lack of family support to the fact that theological training is perceived to be only for men and full‐time/ordained ministry.     

The World Council of Churches and churches in China: partnerships and diaconia

ABSTRACT

Between 1956 and 1991, Chinese church leaders, and Protestant churches active from the formation of the World Council of Churches, experienced a dramatic break in their relations with the international ecumenical movement. This paper will focus on the ecumenical relations between the WCC and the churches in China after 1978, when reforms and the opening up of the country under Deng Xiaoping provided new opportunities for the renewal of ties. The China Christian Council resumed its official ties with WCC in 1991 but between 1978 and 1991, new expressions and new modes of ecumenical relations had already emerged. Central to these ties were the upholding of the Three-Self Principles and the practice of the ‘ecumenical sharing of resources’ influenced by the outcome of the WCC’s El Escorial meeting (1987). These ‘post-colonial’ partnerships contributed substantially to making Christianity better appreciated in China and were important channels for the practice of ecumenism in a rapidly transforming China.     

National identity and ethno-religious identity: A critical inquiry into Chinese religious policy,with reference to the Uighurs in Xinjiang

Abstract

On the basis of data from the survey of religion and values in Central and Eastern Europe Aufbruch – 2007 this article questions the applicability of the basic theoretical propositions about the relations between religion and modernity, such as theory of secularisation (classically understood) and rational choice theory, and the thesis about the vicarious nature of religion, to the religious situation in the traditionally Orthodox part of Eastern Europe (Romania, Moldova, Serbia, Bulgaria, Belarus' and Ukraine). Following Shmuel Eisenstadt's concept of multiple modernities and Grace Davie's thesis of the secular character of Western European societies, it explores the possibility of viewing the religious modernity/modernities in the postcommunist traditionally Orthodox area of Eastern Europe as an alternative to the (secular) modernity of Western Europe, and the region itself as an ‘other-worldly’ Europe. After an overview of the specific features of Orthodox Christianity enabling this traditional religion to respond successfully to the demands of modern society, the article turns to the survey data covering a range of standard and also less frequently researched aspects of religiosity. The analysis concludes with a summary of the challenges that Orthodox Europe presents to the basic theoretical propositions about religion and modernity and stresses the important role that religion (and traditional churches) play in the social and political life of this region – a role that should not be ignored.     

Witnessing to Christ Today

The global health situation at the beginning of the third millennium is alarming. 1 While countries in the global North spend huge amounts of money providing high‐tech medicine for their citizens, many people in resource‐limited settings still do not have access to basic health care. These people bear an unjust burden of disease, and tens of thousands die every day of diseases that can be treated and often cured. In this regard, the contribution of Christian churches to health care is sorely needed. Already, churches and faith‐based organizations are important health providers in many countries. This is especially the case with regard to people in remote areas and in resource‐limited settings, and with marginalized groups in these and other places. In addition to the engagement by Christian bodies in health care, in many churches, especially the fast‐growing churches of the global South, spiritual healing is becoming increasingly important. These churches seek to provide healing through prayer, blessing, the laying on of hands, and anointing with oil. However, many inside and outside the churches are not so confident that the churches' engagement in the field of health and healing is essential to their mission. Some argue that the churches should only be involved in health care provision if there are no secular health providers available. Also, whilst others insist on the use of exclusively “spiritual” means to overcome illness, many question whether Christians today should still seek to overcome illness through this approach. Against this background, the World Council of Churches (WCC) and the German Institute for Medical Mission (DIFAEM) wish to contribute to an understanding of the healing mission of the church today. Both organizations are engaged in the field of mission and healing, and have a long history in dealing with questions about the Christian healing ministry. 2 Since its inception, the WCC has regarded issues related to health as part of its core work. Health care and theological questions on health and healing have been on the agenda of WCC programmes on mission, as well as those dealing with justice and diakonia. For many years, the WCC's Christian Medical Commission guided the organization's work on health and healing. DIFAEM has been a partner with the WCC in worldwide discussions on the healing mission of the churches since the mid‐1960s, and a leader in the promotion and implementation of the concept of primary health care. In 2005, the world mission conference in Athens, Greece, considered the theme, “Come Holy Spirit, Heal and Reconcile: Called in Christ to Be Reconciling and Healing Communities,” and strongly reaffirmed the healing mission of the church. In 2007, the WCC and DIFAEM jointly called for a “study group on mission and healing” to follow up the Athens mission conference. This study group was subsequently mandated to work on the Christian understanding of the healing mission of the church, and to promote Christian engagement in the field of health. The members of the group are theologians and medical professionals from four continents and various denominations. 3 The objectives of the group include:

• to clarify the holistic and integrated nature of Christian mission and healing, based on biblical theology;
• to demonstrate ways in which Christian communities can contribute towards health and healing in contemporary contexts.

In this article, the study group offers a summary of the ecumenical discussions on health, healing and wholeness that were documented in WCC publications issued between 1965 and 2005. The main insight of these discussions was that health is not only physical and/or mental well‐being but includes the social and spiritual and other dimensions as well. This is reflected in the definition of health approved by the WCC in 1989: “Health is a dynamic state of well‐being of the individual and society, of physical, mental, spiritual, economic, political, and social well‐being – of being in harmony with each other, with the material environment and with God.” 4 This expanded definition of health leads us to the Christian understanding that healing is not only and not primarily medical. Healing then includes, for instance, addressing the spiritual needs of sick persons as well as working for justice, peace and the integrity of creation. Moreover, the role of congregational and non‐congregational communities and faith‐ based and governmental organizations as well as individual Christians in the field of health and healing becomes obvious. Faith communities/congregations in particular are called to practise healing in various ways. They contribute to healing as social networks, as places of teaching and learning together, and as advocates for justice, peace and the integrity of creation. Healing is practised in liturgical acts and through nurturing and practicing charismatic gifts, through counselling and caring, and through creating safe and open spaces. Faith communities have a role in promoting primary health care, and can become vital partners of the formal health sector. This contribution aims to reaffirm the healing mission of the church, and to encourage churches, plus Christian communities and organizations, to engage in this ministry, and thus take part in God's mission of transforming the world. 5 Beate JAKOB     

Evangelism as Discipleship

This article gives attention to the challenges that the missional and conversational relationship of the church poses in the intercourse between evangelism, discipleship, theological education and leadership formation in its ministry and mission. This multi‐faceted and complex process brings together competing interests with different agendas that, in a number of contexts, have resulted in mis‐evangelization. This has called into question issues about human dignity and respect and the need for reciprocity to inform all missional response of the churches. The article argues that an appropriate model of theological education is needed to equip leaders for effective witness to the gospel. This necessitates the recruitment and mentoring of emerging leaders who have had a life‐changing encounter with the life‐giving Spirit of Jesus that controls their identity, vocation and witness. Some experiences of formal and informal theological education and formation within the Anglo‐Caribbean context were identified that disconnected and disorientated leaders from the Church's missional task of bearing effective witness to the gospel. This article calls for an overhaul of seminary‐ and university‐based theological education careerism, because they serve as an encumbrance to nurturing effective contextual witness of churches. The article argues that if Jesus calls and makes us into his disciples, then faithfulness in discipleship necessitates that (1) authentic evangelism must be grounded in humility and respect for all, (2) leadership formation must be infectiously relational, and (3) the gospel must be communicated through genuine interpersonal and community‐affirming relationships. The article ends with an invitation to all churches to embrace a missional model of witnessing that invests in living with, learning from and sharing with people in communities depending on the Spirit of God in Christ to lead and bear fruit in God's time.     

Factors shaping biblical literalism: a study among Anglican laity

Biblical literalism was assessed among 404 adult Anglicans from a variety of church traditions using a summated rating scale based on 10 items referring to events in the Bible. The literalism scale showed high internal reliability (α?=?.92) and scores were highest (i.e. most literal) in Evangelical churches, intermediate in Broad churches and lowest in Anglo‐Catholic churches. Decisions about whether or not an event happened appeared to be based on a combination of general doctrinal belief about the Bible, the plausibility of the event and the doctrinal weight associated with it. A number of different factors predicted the degree of literalism, including general educational experience, experience of theological education at certificate level or higher, charismatic experience and the frequency of reading the Bible. Both general and specifically theological higher education seemed to reduce literalism in Anglo‐Catholic and Broad churches, but this was not so among Evangelicals, who maintained high levels of literalism whatever their educational experience.     

Developing a Public Hermeneutic for the Future of Theological Education?

Abstract : This article considers whether there is a need to develop a public hermeneutic for theological education. Churches and theological schools are rethinking the programs they are providing and other new ways to enhance their process of leadership formation for ministry. In a dynamically global context, where churches have been “disestablished”—as in Canada—the religious needs of the wider public remain important. I suggest that more attention needs to be given to the public questions of “belonging.” Perhaps a notion of public ministry as active accompaniment of people and communities provides a helpful metaphor or public hermeneutic for theological schools in charting their future.