Fresh Expressions of Church and the Mixed Economy

The term “fresh expressions of church” has been used since 2004 in the Church of England to refer to small contextual churches that start alongside but aim to be different to parish churches. What is characteristic of a fresh expression of church is not its newness, but its ability to pass on and contextualize inherited theology, ecclesiology, tradition, and spiritual experience. The ecclesiology of fresh expressions of church can be summarized as a dialogical‐relational ecclesiology that is focused on a theological centre. There may be around 2,100 of them in the Church of England, both urban and rural. During the past 15 years, the self‐understanding of the Church of England, a traditional state church with its parish structure, has changed. The mother church of the Anglican World Communion claims since 2008 to be a mixed‐economy church: one that supports and recognizes innovative ecclesial spaces (fresh expressions of church) as church, as well as parish churches. It is the goal to have an innovative diversity of churches in a pluralistic society. At the same time, these churches should be recognizable and contextual. It is the concept of the mixed economy that manages a fair cooperation between parochial and fresh expressions of church. In the meantime, the concept of mixed economy is received not only in the UK, but in different national and free churches in continental Europe, the US, South Africa, Canada, and Australia. Lately, the concept has been taken up by the Community of Protestant Churches in Europe (CPCE).     

The Way of Ecumenism: Gratitude and Commitment

This address to the Ecumenical Kirchentag in Germany in 2003 takes as its starting point the symbol of the church as the people of God on the way together to describe the ecumenical movement. This is a path that leads out of the security of structures, relying on the promise of God as a response to the call of the gospel to faith and the path of discipleship – the way of pilgrimage as it was described by the World Conference on Faith and Order in 1993 in Santiago de Compostela. After looking back at the milestones on the ecumenical journey toward communion in life, faith, and witness, the address highlights the significance of a mutual recognition of baptism by churches as representing a “Copernican revolution” in ecumenical dialogue, in which churches would commit themselves to mutual accountability in matters of faith and church order.     

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.     

Lumen Gentium No. 8, and Subsistit in, Again

Francis A. Sullivan says that the one Church of Christ continues to exist perfectly in the Catholic Church, and is present imperfectly in other churches and ecclesial communities. However, he thinks Lumen Gentium 8 also enables us to say that the many churches, non-Catholic and Catholic, are all in the one Church of Christ, since to say the one Church of Christ subsists in the Catholic Church means no more than "continues to exist in" the Catholic Church. In this way, he denies the identity of the one Church of Christ and the Catholic Church. We point out that magisterial documents since Vatican II have consistently refused this proposal, and have instead spoken only of the one Church being present or operative, according to degrees, in non-Catholic churches and communities. We argue that while it is true there is "ecclesial reality" outside the Catholic Church, in that there are elements of truth and sanctification outside of her, the one Church of Christ of which Vatican II expressly speaks is the Church with all the gifts of unity and instruments for salvation with which Christ endowed it. The Catholic Church is not contained in any larger divinely willed and dominically instituted ecclesial reality, and it is without qualification the one Church of Christ and the one Church of Christ is without qualification the Catholic Church.     

Christ's Love Moves the World to Reconciliation and Unity

This is the text of a Unity Statement approved on 8 September 2022 by the 11th Assembly of the World Council of Churches, which met in Karlsruhe, Germany, from 31 August to 8 September 2022. Successive WCC assemblies have offered a statement to inspire the churches to reflect on why they have chosen to journey together and the significance of the call to unity.     

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.     

The unity of the Church according to Calvin and its meaning for the churches in Indonesia

Since the founding of the Council of Churches in Indonesia (DGI), which later changed its name to the Communion of Churches in Indonesia (PGI), a recurring question has been asked about what kind of unity the DGI/PGI intends to achieve. This issue was discussed by the General Assemblies, from the first in 1950 until the 10th in 1984, with various ideas being put forward. Some underscored the unity of structural organisations, whereas others emphasised our spiritual unity in Christ. It was only at the 10th General Assembly held in 1984 at Ambon that Indonesian churches discovered the answer they had been seeking all that time. The unity they sought was a shared understanding of Christian doctrine, mutual recognition and acceptance, and co-operation in working together to carry out their task and calling in Indonesia. In this respect, I believe that the view of Indonesian church unity conforms to Calvin’s concept which does not stress organisational unity but rather spiritual oneness, oneness in Christ, and oneness in the basic principles of the faith, in recognising each other as having the true preaching of the Word and administration of the sacraments. It is this kind of unity which has been expressed in the Five Documents of Church Unity (LDKG), later called Documents on Church Unity (DKG). The churches of Indonesia can learn much from the view of church reformer John Calvin.     

What Kind of Reformation?: The 500th Anniversary of the Reformation and Today

While Luther did not intend to start a Reformation with his 95 Theses, the increasingly sharp conflict with the ecclesiastical authorities led to a separation between Luther and his followers and the Catholic Church of the time. Nevertheless, while the focal point for the 500th anniversary commemorations is Germany, even in the 16th century the Reformation had more centres than Wittenberg, such as Zürich, where Zwingli was active, and particularly Geneva. From here the impulse of Calvin's Reformation together with Free Church traditions prepared the way for the development of the culture of modernity in its various social and political manifestations. In view of the contemporary cultural conflicts in the globalized world, the churches of historic Protestantism should use the anniversary celebrations as an occasion to reappropriate the Protestant principle as a dynamic force, to search for a transformed embodiment of grace in the contemporary situation of cultural conflict, and to contribute to the shaping of a new culture of life.     

The Challenge of Pluralism and Peace: The Changing Relationships Among the Churches in Colombia1

When one church predominates in any society, ecumenism is notoriously difficult. Colombia is no exception. The 1991 Constitution disestablished the Catholic Church and subsequent decisions create a new legal situation for the churches together. These changes, along with the particular Protestant bodies in Colombia, the climate of civil conflict, the unique history of the country and the diversity of its peoples create a new context in which the challenge of ecumenism develops. This essay is an outsider's perspective on the contextual development of ecumenism, its hopes and challenges, in the current situation. The time has come for common witness to replace competition.     

Message from the Just Community of Women and Men Pre-Assembly Meeting

This is the message of the meeting on the Just Community of Women and Men held prior to the 11th Assembly of the World Council of Churches, which met in Karlsruhe, Germany, in August–September 2022. The pre-assembly noted the continuing and even exacerbated tragedy of gender-based violence and abuse in multiple forms, in all regions, and within and outside churches. The report acknowledges that sociocultural realities that impose themselves on religious lives distort God's vision of life in fullness, abundance, and love. In this context, patriarchy hurts and exploits women, men, and people of all genders.     

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.     

Histories and Landscapes: Two Categories of Artwork Suitable for Reformed Churches

Abstract

There are few examples of paintings or sculptures in churches of the Reformed tradition today. I argue that, despite this, it is in fact consonant with the writings of early Reformed thinkers, such as John Calvin, Martin Bucer, and Huldrych Zwingli, to allow for the use of certain types of artwork in these churches. I make a start by arguing that each of these thinkers affirmed works of art that may be described as histories. I then go on to look at how we can use ideas central to the theology of John Calvin to argue for the use of landscapes in Reformed churches. Finally, I consider how we might use such works of art in churches in order to address concerns about their use that members of the Reformed community may have.     

A House of Living Stones

This report to the 6th Assembly of the World Council of Churches (WCC) in Vancouver in 1983 describes the church as a “House of Living Stones,” based on the First Letter of Peter. The ecumenical movement is the means by which the churches that form the house, the oikos of God, are seeking to live and witness before all peoples. The image of the house of living stones is a reminder that only as the churches relate to each other as living stones will they discover new realities about their essential calling to be the church, the house of the triune God, as a fellowship of confessing, learning, participating, sharing, healing, reconciliation, unity, and expectancy to the glory of God.     

Evangelism Challenges the Church's Identity

The gospel of Christ has spread to hundreds of linguistic and cultural communities. Christian churches have come face to face with an extraordinarily positive but nevertheless perplexing problem: Can the churches find the common core message of the holistic gospel or will the actual content of faith become relativized into the interpretation of interpretations? Despite the many different definitions of evangelism/evangelization, evangelism always leads to consideration of the basic questions of faith: its profound understanding and its reception. Evangelism involves the questions of what I believe or believe in, and of what I commit to. In the midst of the constant flow of information and the hectic tempo of life, evangelism challenges the church again and again to reconsider how the gospel can be expressed compactly, but in a rich, understandable, and true‐to‐life way. In the ecumenical discussion, the concept of “witness” as a form of evangelism is becoming increasingly important, because it comprises all the essential dimensions of the whole gospel. Evangelism challenges churches and their members to boldly bear witness by word and deed to Jesus Christ.     

Message from the Indigenous Peoples Pre-Assembly Meeting

This is the message from the meeting of Indigenous Peoples held before the 11th Assembly of the World Council of Churches, which met in Karlsruhe, Germany, in August–September 2022. The Indigenous Peoples Pre-Assembly Meeting gathered participants from 40 different Indigenous nations who called on the WCC and its member churches to support them in their journeys to recover their God-given identities, stating in the message that “the road to reconciliation leads through restoration of justice, because without justice, we cannot stand as equals.”     

Behold … All Things New: Uppsala 1968 and Its Mediatization as Film

The 4th Assembly of the World Council of Churches (WCC) in 1968 occurred during a period of increasing influence of the media in shaping society and culture. The documentary film Behold … All Things New, produced by Radio Sweden for the WCC's 1968 assembly in Uppsala, reflected this development. It was, however, both a promotional tool for the church and a sort of documentary. This article analyzes the film from the context of church media relations, examining the strengthened mediatization of the religious arena in the 20th century and giving close attention to the circumstances of the film's production, its narrative techniques, and visual realization. In this way, the film is made accessible as a historical source for the WCC and thus also for the history of the globalization of churches. The film places into perspective the connection between mediatization and secularization, as it represents the churches' integration into modern media society with all of its visual symbols of globality, ecumenism, and willingness to enter into dialogue.     

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.     

What Happens when History Does Not Walk as We Wish?

The modern ecumenical movement calls the churches to pray together and to stay together. Through the World Council of Churches, this call has been supported by theological reflection, most notably on baptism, eucharist and ministry and, more recently, ecclesiology. It has also been nurtured by the missionary movement and its practical calls to common witness and service. This article sets out the context of the work of a parish church in Edinburgh, UK. It provides context to ecumenical and interfaith relations in the parish and to pastoral work within what is called the pink triangle. It concludes with a reflection on John Zizioulas's local church and considers the implications of an ecclesiology and missiology that reflect the life of the parish: “While cherishing the unity of the Spirit in the one Church, it is also important to honour the ways in which each local congregation is led by the spirit to respond to its own contextual realities.” 1     

Genes, religion and society: The developing views of the churches

This paper (1) reviews and analyzes the positions on genetics taken in the official statements of Christian churches in the United States, together with church institutions of global status, and 2) offers suggestions about possible future responses of the churches to genetics and biotechnology.     

Older English churchgoing women as voluntary providers of welfare

The contribution of UK Christian churches to the provision of welfare projects, relying largely on a pool of volunteer labour, has long been recognised by a number of commentators. What is also now recognised is that it is women who have made up and still make up the majority of these volunteers but they are a largely ageing – and declining – population, hence the question arises as to whether most churches in Britain can continue to provide the same levels of support for much longer. This article considers the factors which have made women longstanding and committed individuals in both their churches and their civic communities, and argues that the same conditions do not pertain for their children. Unless more volunteers are forthcoming from secular organisations, we are likely to be seeing a significant gap in voluntary welfare provision at precisely the time when state funding for welfare is being drastically cut and more volunteers are needed, not fewer.