Report of Policy Reference Committee I
as adopted by the eighth assembly
I. The moderator's
report
The moderator's report offers a comprehensive assessment of the WCC's activities
since the last assembly. It contains a challenging analysis of the present
ecumenical dynamics, and points to the role of the WCC within the "one
ecumenical movement", recalling the lessons learned from the reflection
process leading to the policy statement, "Towards
A Common Understanding and Vision of the WCC" (CUV). It offers an
honest evaluation of the relationships between the Orthodox churches and
the WCC, and suggests constructive and mutually agreed solutions. It presents
an encouraging reading of churches' attitudes towards human rights and
the challenge of globalization. It also presents a forward-looking policy,
integrating a vision for the role of the younger generation in the ecumenical
movement.
The moderator called for confidence in the future, while speaking openly about
a crisis caused by many factors, and summoning the Council to self-criticism
and redefinition of its future orientations, its structures and its activities.
Emphasizing the fact that there is a "crisis of institutional ecumenism",
the report recalls that this crisis should not be uncritically qualified
either as a "crisis of the ecumenical movement", or as "an Orthodox crisis"
as such.
The awareness of a new situation calls for renewal. The CUV process has been an effort to give
fresh expression to and reflect the coherence
and integrity of the ecumenical vision. In the spirit of this process, the report
calls for conversion and transformation, for an assessment of our understanding
of the church in an ecumenical context, although it recognizes that some
churches are not fully satisfied with the changes proposed. It stresses
therefore the fact that the CUV process must be seen as
continuous.
It is within the context of such a process that the report places Orthodox
concerns. It reaffirms Orthodox commitment to the ecumenical movement,
highlights the Orthodox contribution to the WCC, interprets the causes
of present difficulties, and informs the assembly about the initiatives
taken or the efforts made so far. Against this background, it suggests
that a space be provided in which Orthodox churches engage in creative
interaction with other member churches.
The report affirms the need for the WCC and its member churches to redefine
and rearticulate their commitment to human rights, justice, peace and
reconciliation. While the comprehensiveness of the report is to be stressed,
one should also take note of the ensuing discussion, bringing forward the
issue of forgiveness and repentance as integral part of the reconciliation
process, and the issue of corruption which could be qualified as
a chronic disease affecting all societies and all spheres of life.
In practically all parts of the report there are references to youth and a
call for an integrated youth engagement in the ecumenical movement. This
reminder was further strengthened by the moderator's response during the
plenary discussion, that the churches themselves should create more opportunities
for youth participation in their lives and in the ecumenical
movement.
In 2001 Easter will fall on a common date, 15 April. The moderator
highlighted the possibility of this point in time being a step toward a
common celebration of Easter.
The eighth assembly received the moderator's report with appreciation and gratitude for
what he has brought to the life of the Council since the WCC's seventh
assembly.
II. The general secretary's
report
The general secretary's report, reflecting and interpreting the experiences
of the WCC and its member churches in the last years, leads from a realistic
description of the jubilee assembly, through the present difficulties and
challenges, to an ecumenical vision for the coming century. Referring to
the commemoration of the 50th anniversary of the WCC, the report opts for
a realistic assessment of the present ecumenical situation, recalling the
signs of uncertainties about the purpose of the fellowship in the WCC and
the doubts about the future of the ecumenical movement.
The report asks what inspiration and orientation can be drawn from the jubilee
tradition for the common journey towards communion and what the place and
task of the WCC could or should be in this context. Using the image of
"institutional captivity", the report invites a thorough reflection on
the meaning of "ecumenical space" today, an understanding inspired mainly
by the theology of life programme. This is an attempt to overcome the limits
of the present institutional ecumenism which goes far beyond the fellowship
of the WCC member churches. The numerous possibilities for applying the
notion of "ecumenical space" to a variety of activities and programmes
of the WCC calls for a further deepening and exploration of its ecumenical
implications. This could be the task, in the coming years, of teams and
clusters in the new configuration of the WCC.
Following and sharing the moderator's concerns for the state of relationships with
the Orthodox, the report widens the horizon and raises questions about
the present institutional understanding of membership which reflects both
choices made in past, and most recent, developments. The report does not
try to provide solutions. It simply raises the question whether there are
other forms of participation than institutional membership. It also raises
the question whether the formation of a forum could give tangible expression
to the WCC's readiness to foster wider relationships with ecumenical partners
beyond its membership. Both questions invite further reflection and response
during and after this assembly.
The report concludes with a reference to the second part of the assembly theme,
"Rejoice in Hope", the core of a vision which could carry the churches
as they move into the 21st century, an ecumenical vision which could be
compelling enough to inspire the new generation.
The eighth assembly received the general secretary's report with appreciation and
gratitude.
III. The policy statement: "Towards a
Common Understanding
and Vision of the WCC"
The policy statement "Towards a Common Understanding and Vision of the WCC"
(CUV) is presented to the assembly by the central committee as a significant
milestone in an on going journey of self-reflection on the nature and purpose
of the ecumenical movement in general, and the World Council of Churches'
vocation in particular. Informed by several years of sustained theological
reflection by the member churches and the various structures of the Council,
the CUV process attempts to articulate values and principles that have been and will
continue to be at the heart of the ecumenical movement. It identifies
ways in which the ecclesial and global context has changed since the founding
of the World Council of Churches fifty years ago. Finally, it sets forth
a broad agenda for the future life of the Council along with suggestions
for ways the Council, with other ecumenical partners, might implement that
agenda. In so doing, it takes its place alongside other significant documents
of the WCC expressing the Council's intense longing for the visible unity
of the church and the reconciliation of all things in Christ.
The full title of the statement, "Towards a Common Understanding and Vision
of the WCC," indicates that in this statement the member churches do not
yet dare to speak of a common vision or a common understanding.
This was evident in the plenary discussions as well as in the reports of
the moderator and the general secretary which identified numerous ways
in which full consensus has not been achieved in either our vision or our
understanding. Thus, while the CUV is completed as a document, its reception
in the life of the churches and in the WCC, including further clarifications,
corrections and elaborations will be an on going process. Therefore, action
by the eighth assembly of the WCC on the CUV document does not imply full agreement with
all it contains, but an affirmation that it sets forth a sufficiently
rich and promising understanding and vision for shaping and inspiring our
future life together, as well as a commitment to draw concrete guidance
for specific actions and initiatives in the years immediately following
the assembly. The assembly is asked to begin this reception process by
acting on a number of recommendations which follow in the report of the
Committee dealing with the structure of the Council, the need to attend
to the health of relationships among the member churches, particularly
including but not limited to the Orthodox members, and the desire to provide
a broad "ecumenical space" in which ecumenical relationships may be at
once broadened and deepened.
It is clear from the plenary discussion that reception of the CUV document challenges the
WCC and its member churches in a number of ways. There is the challenge
to find language for our understanding and vision that is accessible and
inspiring to all the baptized, not simply to specialists. There is the
challenge to avoid being drawn into an institutional preoccupation that
obscures the wider ecumenical movement's evangelical commitment to the
mission of God. There is the challenge to the member churches to engage
in a self-critical review of their commitment to membership and participation.
There is the challenge to find new ways for discernment and decision-making
in the life of the Council that will enhance the quality of the fellowship
while at the same time empowering it for clear and decisive action. There
is the challenge to seek ways to share power in the Council to embody its
commitment to justice, inclusiveness, mutuality and participation. There
is the challenge to nurture an ecumenical spirituality and a moral integrity
undergirding a fellowship in which the voices of all are heard with respect
and the concerns of all are received with understanding. There is the challenge
to be a World Council of Churches serving the vitality and coherence of
the one ecumenical movement.
Recognizing that much remains to be done, but with deep appreciation for the insight
contained in the policy statement, the Committee affirms "Towards a Common
Understanding and Vision of the WCC" as an important milestone in this,
the jubilee year of the World Council of Churches, and as the starting
point for our journey together into the new millennium.
The eighth assembly received with gratitude "Towards a Common Understanding and
Vision of the
World Council of Churches" and urged the WCC to use it as a framework and point of reference as
the WCC programmes are evaluated and developed in the future.
IV. Applications for membership
A. On recommendation of Policy Reference Committee I, the eighth
assembly agreed to receive the following churches into full membership of the World Council of
Churches:
[In presenting the above recommendations for action, Policy Reference Committee I is fully aware
that
the understanding of membership will constitute one of the issues to be further discussed during and
after
the eighth assembly in the light of the policy statement "Towards a Common Understanding and
Vision
of the World Council of Churches" (CUV) and its implications.]
V. Relationships with the Orthodox churches
In
the period following the Canberra assembly it has become clear that the
relations of the Orthodox churches with the Council have reached a critical
stage. Indeed, two Eastern Orthodox churches have withdrawn from membership
in the WCC: the Church of Georgia in 1997 and the Church of Bulgaria in
1998. In their reports to the assembly both the moderator and the general
secretary gave thoughtful and careful attention to an assessment of the
reasons which have brought the fellowship of the WCC to this critical
situation.
At a meeting in May 1998, the Eastern Orthodox churches gave their initial
evaluation of the current situation and proposed that a commission be created
with the WCC to discuss "the acceptable forms of Orthodox participation
in the ecumenical movement and the radical restructuring of the WCC". Also
in May 1998, at an Orthodox pre-assembly meeting in Damascus, the Oriental
Orthodox and Eastern Orthodox church representatives together evaluated
the ecumenical situation in which the Orthodox find themselves. They saw
"the need for change which would enable a more effective presence and
witness, together with a more constructive and engaged participation of
the Orthodox".
The WCC's executive committee has given careful attention to the relationships
of the Orthodox churches with the WCC and has affirmed the principles for
the creation of a special commission and for the scope of its work (executive
committee, Amersfoort, September 1998, doc. no. 7; executive committee,
Harare, Zimbabwe, December 1998, doc. no. 5 and 5.1).
While it is the Orthodox concern about the nature and quality of the WCC ecumenical
fellowship which has brought before the assembly the need for a special
commission after Harare, it is clear that other churches and ecclesial
families have their own - and sometimes similar - concerns which will find
expression in the work of the commission. Thus in the commission's work,
the WCC fellowship will continue the journey "towards common understanding
and vision" and make a contribution to the life and ecumenical vision of
all the member churches of the WCC. If the commission's work enables the
churches, the families of churches and the World Council of Churches to
address constructively the challenge we face, this will constitute a living
and practical example of the new ethos we are seeking. The opportunity
is offered, therefore, not only to manage the present critical situation,
but to make a contribution to the quest for Christian unity - a quest not
just for negotiated structural compromises but for discernment of God's
will, God's truth, and God's love.
The eighth assembly approved the creation of the special commission on Orthodox
participation in the WCC, with half of its members to be determined by the Orthodox Churches and
half by the executive committee of the WCC after consultation with other member churches.
Further, the eighth assembly:
VI. Relationships with regional ecumenical organizations
(REOs)
The Committee has studied the document on relationships with the regional ecumenical
organizations approved by the executive committee (September 1998), particularly
the chapter dealing with these relationships in the perspective of CUV.
The Committee also considered a number of written responses related to
this area of relationships, with special emphasis on possibilities of decentralizing
the work of the WCC.
The CUV process has been the subject of dialogue with REOs in various settings during the
past two or three years. It has helped the WCC see itself
as one of several actors in a polycentric movement in which the REOs are
full partners. REOs have begun to see the relevance of the CUV reflection
for themselves. Some of the issues which have emerged in these discussions
are the widening of ecumenical structures, in particular in the direction
of the Roman Catholic Church (RCC) and the Pentecostal and evangelical
churches, the interaction between movement and institutions, the transition
to a younger generation and hence the importance of ecumenical
formation.
In its final chapter, the CUV document states that "the relationship between the WCC and
regional, national and local councils (conferences) of churches or Christian
councils (conferences) is crucial for the vitality and coherence of the
ecumenical movement". This includes seeking concrete ways whereby more
coordination of activities, joint programme planning and common decision-making can be achieved,
taking into account the particularities of the
regions. The REOs have also raised the question of their possible representation
and participation in WCC structures and processes. The CUV document does not speak to
this specifically. Nevertheless, the inter-relatedness of the agendas of
the WCC and the REOs and hence the need for coordination are no longer
questioned by anybody. The challenge is to move to a common ecumenical
agenda which will not only require coordination but steps towards an integration
of ecumenical structures.
The issue of regional relationships is also relevant with regard to the proposal
for a forum. However, the recent steps forward in REO-WCC relationships
and the search for further coordination and integration should not be terminated
or suspended if a wider process towards a forum involving more partners
would begin. Rather, the present and future REO-WCC developments should
eventually find their place in the broader framework of a forum.
In the perspective of the CUV document, relationships with the RCC are of special importance.
In three regions (Pacific, Caribbean and Middle East) the RCC is a full
member of the REO, in other regions there is increasing cooperation between
the REO and its regional Roman Catholic partner body (e.g., Europe and Asia).
The REOs have raised on several occasions the question of linking their
relationships with the RCC more intentionally with those existing between
the WCC and the RCC.
Another aspect of the CUV perspective regarding churches outside of WCC membership
is the issue of relationships with evangelical and Pentecostal churches.
These churches have formed alliances and fellowships in the regions which
in some cases have grown to become representative bodies of a similar nature
as the REOs. Responding to CUV's encouragement to "search for new forms
of relationships at all levels", the WCC and the REOs could develop a common
approach which would create space for a variety of new
initiatives.
In light of the information above and in line with the CUV document, the eighth assembly
encouraged:
VII. National councils of churches (NCCs)
The Committee received a report from staff describing work done in response
to the seventh assembly's expression of a need for a "permanent framework
of relationships with the NCCs as communities of churches rooted in a specific
context". The Committee considered a summary of the work of the third international
consultation of national councils of churches in February 1993 in Hong
Kong, the "Guidelines for Relationships between National Councils of
Churches and the World Council of Churches" adopted by the central committee
in 1995, and the work of Unit IV in relating to NCCs in Africa. In addition,
it was noted that opportunities were provided for the participation of
NCCs in the reflection process leading towards CUV which states that "both
the WCC and the REOs recognize the NCCs as essential partners in their
work, mediating and coordinating relationships with the member churches
in a given country; and this should be recognized in any effort to develop
a comprehensive framework linking the different councils and conferences
of churches in the one ecumenical movement". In spite of these affirmations
and the important work done since the seventh assembly, it is clear that
the question of a more effective participation of the NCCs in the WCC has,
to this point, not found a satisfactory response.
The eighth assembly encouraged ongoing discussion by the WCC of its relationship to
national councils of churches in order to learn from their experiences, and work with them to help
member churches with the implementation and ownership of the ecumenical commitment locally and
nationally, within the framework of CUV.
VIII. Relationships with Christian world communions
(CWCs)
Cooperation between the WCC and various CWCs has to some degree been the case for many
decades, examples being WCC presence at the meeting of secretaries of CWCs
and the mutually sponsored forum on bilateral dialogues. Recent developments
include Action of Churches Together (ACT) and Ecumenical News International
(ENI). There is, however, a duplication of programmes and projects within
the WCC and other CWCs which cannot be justified. As both are called to
ecumenical work, to increase the level of sharing and mutual learning from
one another becomes imperative.
It should also be recognized that advances made in the decades-old models
of unity debate about conciliar fellowship and unity in reconciled
diversity leading to current concepts of visible unity and full
communion are the direct result of WCC-CWCs common engagement. Included
in this process is the focus upon "ecclesial self-understanding" as manifested
by some of the respective CWCs. This fact marks an important characteristic
of WCC-CWCs relationships. It is for the reason cited above that the WCC
should recognize the historical and ecclesiological uniqueness present
in the effort to strengthen the ongoing relationship with the various
CWCs.
The CUV document affirms that the WCC's relationship to CWCs is to be marked
by mutual accountability and reciprocity. It asks that ways be found to
associate such bodies more directly to the organized life of the WCC. The
earliest proposal for a forum, for example, strongly supported by a number
of CWCs, envisages the possibility of holding assemblies together. Also,
the possibility of directly involving CWCs in the decision-making bodies
of the WCC was investigated. Both attempts failed because of the present
juridical and constitutional framework in which these ecumenical organizations
operate. It should be noted here that the proposed constitutional amendment
(article III) acknowledges the ecumenical partners of the WCC and sees
it as a responsibility of the WCC to move "towards maintaining the coherence
of the one ecumenical movement".
The eighth assembly recommended that a process be initiated to facilitate and strengthen
the
relationships between the WCC and CWCs as called for in the CUV document. The assembly
recognizes the
unique historical and ecclesiological contribution of CWCs to the one ecumenical movement. The
proposed process aims to foster cooperation, effectiveness and efficiency in the quest for visible
unity.
The assembly noted with appreciation the important work already done by the conference
of
secretaries of CWCs, and encouraged that this Conference be called upon to contribute to this work
in the future.
IX. Relationships with the Roman Catholic Church: the seventh report of the
JWG
The committee has studied carefully the seventh report of the Joint Working
Group (JWG) between the RCC and the WCC, taking into consideration the
broader framework of relationships summarized in the moderator's report.
The Committee expressed deep appreciation for the tangible expression of
the irrevocable commitment of the RCC to the ecumenical movement found
in the cordial and encouraging message sent to the eighth assembly by Pope
John Paul II.
The report describes seven years' intensive work by the JWG. Both the Canberra
assembly and the Pontifical Council for Promoting Christian Unity (PCPCU)
had encouraged the following priorities for 1991-98: the unity of the
church: goal, steps and ecclesiological implications; ecumenical formation
and education; ethical issues as new sources of division; common witness
in missionary endeavours; social thought and action. The report shows that
the JWG has achieved concrete results in meeting most of the prioritized
issues in its mandate. However, the ability for the JWG to fulfill its
task was hindered by time and decreasing financial and staff
resources.
The seventh report is both descriptive and evaluative. It emphasizes the importance
of the relationship between the RCC and the WCC as a critical factor in
the quest for Christian unity. It highlights some examples of ecumenical
cooperation, including at the local level. It recognizes that there are
possibilities for dealing with moral and social issues, using differing
methodologies while still maintaining fellowship. It points to the fact
that particular attention should be given to ecumenical cooperation especially
at the local level. It demonstrates, through the representation of the
RCC in nearly all of the programme activities of the WCC, the developing
cooperation between the two parent bodies of the JWG. Finally, the report
leads to some suggestions for future work.
Four issues can be identified throughout the report that are shaping the ecumenical agenda and
demonstrating
the potential special contribution of the JWG to the ongoing ecumenical
dialogue: (a) the unity of the church - koinonia (in cooperation with the
Faith and Order commission); (b) ecumenical formation; (c) further study
work on moral issues and on common witness, and the resurgence of proselytism;
(d) the growing participation of the RCC in the life and witness of NCCs
and REOs.
The report also includes three important study documents: (a) "The Ecumenical
Dialogue on Moral Issues: Potential Sources of Common Witness or of Divisions";
(b) "The Challenge of Proselytism and the Calling to Common Witness";
(c) "Ecumenical Formation: Ecumenical Reflections and Suggestions".
The section on the history of the JWG was provided as an educational background
to promote better understanding of the JWG.
The Committee acknowledged the positive response of the PCPCU to the seventh
report and expressed its appreciation for the suggestions for the future
work of the JWG.
The eighth assembly approved the seventh report of the Joint Working Group between the
Roman
Catholic Church and the World Council of Churches. Further, the eighth assembly endorsed all the
specific priorities suggested by the JWG for the next period of its mandate (cf. pp. 22-23 of the
report).
The eighth assembly encouraged the JWG to continue its efforts to understand past
difficulties and
open ways towards new perspectives and possible positive initiatives for future collaboration in the
area of "social thought and action".
The executive committee has emphasized that the development of ecumenical relationships depends
on the reception of theological dialogues. It has also noted the wider ecumenical implications of
recent statements by the RCC. In light of this, the eighth assembly requested the JWG to
re-emphasize in its agenda for the period 1998-2005 issues relating to: (a) the nature, purpose and
methods of dialogue; (b) the nature of regional and national ecumenical organizations.
Expressing appreciation for the substantial response of the RCC to CUV, the eighth assembly
requested the JWG to include in its future agenda the implications of the CUV for the
understanding of membership and forms of participation in ecumenical organizations, as well as
for the ongoing efforts to widen ecumenical partnership.
As in its seventh report the JWG has "Ahighlighted the ecumenical potential of a worldwide
'common celebration' of the new millennium" (p.15), the eighth assembly requested that the
central
committee of the WCC take into consideration opportunities to encourage common ecumenical
celebrations at local, national, regional and global levels for the year 2000.
X. Relationships with evangelicals
Within the broader framework of relationships with churches which are not members
of the WCC, the CUV document recognizes that the fellowship of the WCC is limited by
the absence of many evangelical churches. The committee notes that there
are some evangelical member churches in the WCC, and that most member churches
include persons who describe themselves as evangelicals. Since the seventh
assembly contacts have been initiated which have begun to break down barriers.
Furthermore, the CUV document calls for the search for new forms of relationship between
the WCC and other churches and ecumenical organizations, including
evangelicals.
The eighth assembly encouraged the WCC and its member churches to continue the search
for new
forms of relationships with evangelicals, drawing on the many evangelicals within the WCC and its
member churches, in the spirit of the CUV document.
XI. Relations with Pentecostal churches
The Committee considered the proposal to form a Joint Working Group between
the WCC and Pentecostals, approved by the executive committee (February,
1998).
The seventh assembly had formulated recommendations concerning the relationships
between the WCC and Pentecostals. Since then, several steps have been taken.
Consultations, along with visits and other initiatives, have contributed
to the opening up of channels of communication through which it is possible
to relate to significant levels of leadership of the international Pentecostal
movement, as well as to Pentecostals directly involved in local communities.
These steps forward, made at the level of the WCC, should be seen in the
wider context of other initiatives, e.g., the RC-Pentecostal dialogue, in
existence for 25 years, the role of the Latin American Council of Churches
in relation to Pentecostal churches in the region, the entry of the Korea
Assemblies of God into the National Council of Churches in Korea and the
discussions in many local situations.
The eighth assembly approved the proposal of the February 1998 executive committee to
form a
WCC-Pentecostal joint working group and asked the central committee to monitor the process.
On the basis of consultation between the WCC and Pentecostals since the seventh assembly, the
assembly recommend that some of the tasks of this joint working group be:
b) initiating studies and exchange on issues of common interest, including controversial issues;
c) exploring forms of participation in the spirit of the CUV document which are not primarily based
on formal
membership in the WCC;
d) encouraging REOs and NCCs to explore possible ways and forms of collaboration.
XII. Proposal for a forum of Christian churches and ecumenical
organizations
The Committee reviewed the parts of the moderator's and general secretary's
reports referring to the idea of a Forum, studied the presentation by Marion
Best, listened carefully to the plenary discussion, and received written
contributions. The Committee received the document, "Proposals Regarding
a Forum of Christian Churches and Ecumenical Organizations", based on an
August 1998 consultation convened following the February 1998 executive
committee meeting which encouraged "further exploration of issues as well
as the calling of a consultation to examine the proposal (i.e., of a forum)
in more detail with key partners". This consultation brought together participants
from the conference of Christian world communions, from the REOs and the
NCCs, from international ecumenical organizations and from member churches
of the WCC.
The eighth assembly encouraged the central committee of the WCC to continue the process
of
consultation with leaders of the various bodies who have expressed interest in the forum.
In this process, the eighth assembly commended for serious attention the report of the
August 1998
Bossey consultation setting out AProposals Regarding a Forum of Christian Churches and
Ecumenical Organizations" (see appendix II).
In affirming further work towards the goal of providing opportunity for a more effective, more
sustaining, more inclusive network of relationships among churches and ecumenical organizations,
the eighth assembly offered the following guidance to the central committee in this effort:
b) there needs to be a clearly articulated distinction between the nature and purpose of the WCC and
that of the forum;
c) participation by churches in a forum should in no way be seen as comparable to the ecumenical
accountability and commitment of ongoing membership in the WCC;
d) much can be learned from the positive experience of various kinds of forums currently existing in
some regions of the world, and exploration of the usefulness of forums in other regional or national
contexts is encouraged;
e) it is assumed that there will be the need for a modest organizing and facilitating structure with
limited responsibility for convening, organizing, funding, and evaluating the forum; establishing and
sustaining this structure should be the shared responsibility of the participating churches and
organizations;
f) in order to achieve comprehensive participation, the process of invitation should be as inclusive as
possible, based on the criteria for participation stated in appendix II, point 9, and should remain open
into the future;
g) the distinctive ecclesial self-understanding of each member church and ecclesial family of the
WCC, of Christian world communions such as the Anglican Consultative Council, the Baptist World
Alliance, the Lutheran World Federation and the World Alliance of Reformed Churches, needs to be
honoured as the concept of the forum is developed;
h) consultation with the Joint Working Group between the RCC and the WCC, and with the
proposed WCC-Pentecostal joint working group is encouraged to help clarify the potential nature of
the involvement of these churches in the Forum;
i) consideration should be given to whether regional or national forums could be seen as an
alternative or as complementary to the concept of a global forum.
XIII. Amendments to the constitution and rules
The Committee has looked at the proposed amendments to the constitution and
rules of the WCC in the light of the overall debate around the CUV document and its
implications, the plenary presentation by Georges Tsetsis and a number
of written suggestions.
1. Article III on the purposes and functions
The eighth assembly agreed to the proposed amendment.
2. Article V: on organization
The eighth assembly agreed to the proposed amendment.
2.3. The proposed amendment to the article V.2.c)1) gives the responsibility
for electing the collegial presidency to the Central Committee. While the
Committee has not achieved consensus on this recommendation, it does recognize
that this amendment comes from the central committee as an attempt to affirm
and strengthen the moral and spiritual authority of the presidency by altering
an electoral procedure which has proved to be politicized and painful in
the past. The change is also intended to allow, after an assembly, a more
extensive and sensitive consultation process with member churches and REOs
in identifying candidates widely recognized and respected for their spiritual
leadership and ecumenical commitment. In order to enable the plenary to
deliberate on this amendment, the Committee recommends that the eighth assembly adopt the
proposed amendment.
The proposed amendment was defeated.
2.3. The proposed amendment to paragraph V.2.c) 4) affecting the method of electing commissions
and boards, which now becomes a prerogative of the central committee is, in fact, a slight adaptation
to the new working structures of the WCC. Although the Committee understands that the structures
of the WCC should remain as flexible as possible, it regrets that already foreseen commissions and
advisory groups are not spelled out, at least not in the rules.
The eighth assembly agreed to the proposed amendment.
2.4. The proposed amendment to paragraph V.2.c) 5) specifies the responsibility for WCC
programmes and activities according to the new structural reality of the Council. The role of the
Programme Committee (cf. rules VII).
The eighth assembly agreed to the proposed amendment.
3. Article VI: on other ecumenical organizations
The eighth assembly agreed to the proposed amendment.
4. Amendments to the Rules proposed by the central
committee
The eighth assembly confirmed the following amendments proposed by the central
committee:
The eighth assembly further recommended that the central committee review the
possibilities for
churches and ecumenical partners to participate in governing, consultative and advisory bodies of
the WCC, so that participation is not confined to the limited number of seats in the present
committees, commissions and boards.
B. The eighth assembly further agreed to receive the following national
councils of churches as associate councils with the World Council of Churches:
(Gereja Kristen Protestant Angkola -GKPA)
(Gereja Kristen Sumba -GKS)
(Eglise Harriste, C“te d'Ivoire)
C. The eighth assembly (according to rule XIV of the rules of the WCC)
recognized the following organizations as international ecumenical organizations in
working
relationship with the World Council of Churches:
(Consejo de Iglesias Evang‚licas de Guinea Ecuatorial)
D. The Celestial Church of Christ [Nigeria] -see appendix I
a) consolidating existing relations and broadening the range of WCC and Pentecostal constituencies
involved;
In making this recommendation, the eighth assembly recognized the important contribution
of
Pentecostal churches currently members of the World Council of
Churches.
a) the WCC needs to give careful consideration to the nature and scope of its role with other
partners in working towards the initiation of the forum;
The proposed amendment incorporates a number of convictions emerging from the
reflection process on the CUV. It affirms that the WCC is constituted by the
churches to serve the ecumenical movement; recalls the ecumenical legacy,
specifying that the WCC is the heir and the continuation of the world movements;
brings into the heart of the common calling the concern for visible unity
in one faith and in one eucharistic fellowship, stressing the significance
of churches calling one another to this aim; describes the possibilities
offered to the churches within the fellowship in the search for koinonia
in faith and life, witness and service; and emphasizes the role of the
WCC in the effort to strengthen the one ecumenical movement by nurturing
relations with ecumenical partners at local, national and regional
levels.
2.1. The proposed amendment to para V.1.c)3), with regard to the assembly's
functions in determining the policies of the WCC consists in the insertion
of a single word, "overall".
The proposed amendment to para VI.1. with regard to the assembly's functions
in determining the policies of the WCC consist in the insertion of a single
word, "international".
These amendments intend to embody the provisions already made by the central
committee to ensure that the main directions advocated by the CUV document are reflected
in the WCC structures. They also make the rules compatible with the constitution
(if the proposed amendments adopted).
The eighth assembly recommended that the central committee continue the reflection on
the
understanding and criteria of membership in the light of developments emerging from experiences
and discussions at various levels.
The Celestial Church of Christ in Nigeria was one of nine churches recommended by the executive
committee for acceptance into full membership of the World Council of Churches (doc. No. PL 1.1).
In its interim report to the assembly (doc. no. RC-I 1), the Policy Reference Committee
recommended
that the decision on the reception into full membership of the Celestial Church of Christ be
postponed
in order to allow for further study.
Policy Reference Committee I formed a sub-committee which met with the leaders of the
Celestial
Church of Christ who were attending the eighth assembly; also present at the meeting was a member
of
the WCC delegation which visited the Celestial Church of Christ in Nigeria in September 1998. The
main item which needed clarification was the policy of the church with regard to polygamy. Along
with
many other African Instituted Churches, the Celestial Church of Christ has admitted polygamous
converts, but in document PL 1.1 it was reported that clergy may also remain polygamous.
The sub-committee reported back to Policy Reference Committee I, explaining that the church in
the
past admitted polygamous clergy but in 1986 it had ruled that all new clergy must live a
monogamous
marriage, and this rule was now strictly observed with regard to all candidates for the ministry. The
few
remaining clergy of the previous period were allowed to continue exercising their spiritual
leadership.
The sub-committee also gained more insight into various other aspects of the life of the Celestial
Church
of Christ and its motivations for seeking WCC membership. It became convinced that membership
would
be beneficial for the church in its efforts to proclaim and live out the gospel message within the
African
culture.
The report of the sub-committee satisfied Policy Reference Committee I which decided to
recommend
that the eighth assembly receive the Celestial Church of Christ into full membership of the WCC.
The vote to accept this church into membership had been lost. This vote, however, had been
challenged
as not being in accordance with the provisions of the constitution. The WCC's legal advisers
admitted
that this challenge was in order, and that the vote was invalid. The general secretary invited the
assembly
not to take a new vote on this matter, but rather to refer the matter to the central committee for
further
consultation with the Celestial Church of Christ.
The eighth assembly agreed to refer the matter to the central
committee.
1. A consultation took place at the Château de Bossey, near Geneva, 26-29 August 1998, to
consider the possible creation of a broad-based forum of Christian churches and ecumenical
organizations. Twenty-eight participants represented the WCC, Christian world communions,
regional ecumenical organizations, national councils of churches, international ecumenical
organizations and churches not at present associated with major ecumenical structures.
2. The gathering noted dramatic changes in the world situation, as well as major developments
in relationships between churches and between ecumenical organizations. Efforts to advance
Christian unity now take many forms, have many players and focus on many centres. However,
this diversity raises urgent questions about how to strengthen the wholeness of the movement
against tendencies towards fragmentation and competitiveness, not least in view of shrinking
resources. A more effective, more sustaining, more inclusive network of relationships is needed
to bring differences of understanding among the partners into a mutually committed dialogue so
that all may find their way to a clearer discernment and a more faithful obedience.
3. The following proposal for a forum of Christian churches and ecumenical organizations
emerged in the course of the consultation. It is offered in the hope that churches and ecumenical
structures may discern in it a way forward for the years immediately ahead.
Goals and objectives
4. The proposed forum is possible because of the unity which is already given in Christ.
It is called for because of our common faith in a reconciling God whose church knows
itself summoned to become God's reconciled and reconciling people.
5. The forum is intended to help build more significant, more inclusive relationships. It will not
speak for the participating bodies, but it will provide a way for them, transcending the limitations
of existing frameworks, to think new thoughts, dream new dreams, and glimpse new visions.
6. Seeking to be open to the charisma the Spirit gives to Christ's people, the forum's style will
be open, expectant and relying on a minimum of rules and structures. One condition for
participation, therefore, is a willingness to accept other participants as bona fide partners in a
dialogue, the aim of which is to strengthen the obedience of all to Christ.
7. The occasional gatherings of the forum will provide opportunities for worship, exploration of
matters of common Christian concern and development of enhanced mutual understanding. They
are not conceived as decision-making, programme-initiating or document-producing events.
However, they might lead to new forms of cooperation.
Participation
8. This is a forum, not an organization, therefore the question to be considered is participation,
not membership.
9. Participation will be based on confessing the Lord Jesus Christ as God and Saviour according
to the scriptures and seeking to fulfil together the common calling to the glory of the one God,
Father, Son and Holy Spirit. It should be characterized by the desire to mutually engage in the
search for obedience to Christ.
10. Participants will mainly be representative of church bodies and ecumenical organizations of
international significance. Some participants will also be individuals who are representative of
and accountable to identifiable constituencies with a commitment to our common calling.
11. Roman Catholics, Orthodox, evangelicals, Pentecostals, and other families represented in the
conference of Christian world communions, as well as regional ecumenical organizations,
international ecumenical organizations and the World Council of Churches, are among those
envisaged as participants in the forum.
12. Criteria of participation include willingness to listen, to talk and respond together with others
in the Christian family to God's calling. Participants must have mutual respect and respect for
the self-understanding of the others.
Size, process and content of forum meeting
13. The forum is a concept that will be manifest in many ways, including international meetings.
Once the idea has taken root, it could meet in various configurations and locations.
14. The initial meeting should be made up of 150 -250 participants, depending on the response
to the invitations issued. The process will be designed to allow maximum participation. This will
begin by soliciting issues and challenges from the participating bodies prior to the meeting.
15. There will be a balance of plenary and small group time, with space for celebration and
spontaneity. Worship will be an integral part of the forum. The meeting should reflect awareness
of the historical forces that bring participants together and should provide opportunities for
in-depth discussion.
16. The distinctiveness will be in the style of meeting which will promote open dialogue of
sharing without a focus on documentation and recommendations. No votes will be taken.
17. Provision might be made for a group of Alisteners@ to help discern and articulate the insights
gained by the gathering.
Funding, timing
18. Participants would be expected to cover their costs. In order to ensure fullest participation,
the organizing committee will seek funds to cover certain overhead expenses and make available
a modest amount for subsidies.
19. The initial forum meeting may take place as early as the year 2001.
Organizing mechanisms
20. A small continuation committee drawn from the consultation of August 1998 will continue
as a bridge between the process thus far and its future. It could also become the nucleus of the
organizing committee for the first forum meeting.
21. The continuation committee is to consider responses to this proposal and to work out the
modalities of a first meeting of the organizing committee by October 1999. This continuation
committee will need to meet before mid-1999.
22. A small group of eminent persons who have a broad basis of credibility among Christians and
churches might be constituted by the continuation committee to serve as an inviting body. This
group may or may not need to meet. Invitations to participate would then go with the signatures
and under the patronage of these persons.
23. The organizing committee should be called by the continuation committee in consultation
with the leaders of the interested bodies who by the responses to the initial proposal sent after
this meeting would have expressed interest in the forum.
24. It will include representatives of ecumenical partners of international significance who
currently have various levels of collaborating as well as new partners representing the wider
community such as Pentecostal churches, the World Evangelical Fellowship, the Organization of
African Instituted Churches who may express interest. A strong representation of the Roman
Catholic Church was also stressed.
25. The tasks of the organizing committee will include:
a) receiving and evaluating responses which contribute to building the agenda;
b) building an inclusive agenda;
c) taking care of logistics and budget of the forum;
d) raising some funds for the overhead costs as well as for granting a small subsidy to those who
might need one;
e) preparation of a procedure for evaluating the first meeting of the forum.
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