Session II
Presenters will bring comments and lead discussion on the following questions:
Faith and Order
Session III
Ecumenical Theological Education
2. What does the church's ecumenical vocation mean for theological education and ministerial
formation? Theological education is a hermeneutical process, attempting to retrieve the
tradition in the present. How can it help to achieve the togetherness of all disciplines and
function as a whole? How is the church's sacramental life relevant to the multidimensional
needs of Christians especially in the areas of suffering and relief from suffering? How must
theological education and ministerial formation be transformed to equip it for the task?
3. What does ETE as an agency of ecumenical formation mean for the WCC, churches and
theological schools? How do we balance the ecumenical challenge and the reality of
denominationalism?
4. Problems and promises
1.Why does the unity of the church matter?
2.What sort of unity are we talking about?
3.What are the obstacles to unity?
4. Signs of hope
Lay Participation towards Inclusive Community
1. Why is participation of the laity important for the unity of the church and
unity of humankind?
2. What sort of unity with justice are we talking about? Formation of the laos:
3. What are the obstacles to inclusive community?
4. Signs of hope
Presenters will comment and lead discussion on the following questions:
1. Why does theological education matter? Does theological education need
the church? Does the church need theology?
Worship and Spirituality
1.How shall we pray?
2. Shall we pray?
3. We pray
4. Pray
Mandate, structure and programmatic emphases
Faith and Order
"This programmatic emphasis requires work oriented towards the koinonia given and
expressed in the common confession of the one apostolic faith; a common sacramental life
entered by the one baptism and celebrated together in one eucharistic fellowship; a common
life in which members and ministries are mutually recognized and reconciled; and a common
mission witnessing to the gospel of God's grace to all people and serving the whole of
creation' (Canberra Statement on The Unity of the Church as Koinonia: Gift and
Calling').
"Work towards this goal includes the search for common perspectives among diverse
theological approaches. We must also reflect on the relation between the communion we seek
in faith, life and witness and the enriching and needed diversity in expressing and living this
communion."
Lay Participation towards Inclusive Community
"This stream... sees itself as a servant of this call to unity with justice. The primary focus of
this stream is the laity, strengthening its participation in the church. Both clergy and laity
belong to laos tou Theou - the entire people of God - but we recognize that the
relationship between clergy and laity is often itself in need of the healing work of unity.
"The differences, distinctions and divisions present not only in society at large but also within
the church can exclude certain persons and sometimes entire categories of people from full and
meaningful participation and fellowship within the community.
"The issues of race and gender have been a continuing concern of the WCC. The differently
abled, the senior citizens, the children and the young... are among the most vulnerable of our
society, but they are also those who are being increasingly excluded from the community and
are pitted one against another for recognition and resources.
"However, the work of including everyone within the one community is not so much a
separate programme as a way in which each and every programme is conceived
and implemented. Sometimes this will require theological reflection and study, to provide the
solid necessary grounding. Other times it will require specific education and training. But it
will require everyone at all times to reconsider the implications of their actions and
programmes on
Ecumenical Theological Education
"Ecumenical Theological Education (ETE) is primarily concerned with fostering the unity of
the church, the church's missionary vocation, and addressing scientifically and coherently the
socio-ethical issues confronting humanity."
Worship and Spirituality
"Ecumenical worship and liturgy is also a means through which the WCC can touch the life of
local congregations through music, liturgical material and prayer. Today there is a widespread
hunger and thirst for spiritual renewal, in terms of both personal sanctification and corporate
transformation. The emerging ecumenical spirit of worship and liturgical life may be a
movement of the Spirit for the renewal of our churches."
Programmatic priorities
Faith and Order
2. The study on the unity of the church and renewal of the human community with particular
reference to emerging new issues such as ethnic tensions and nationalism.
Lay Participation towards Inclusive Community
2. Formation and participation of lay people in the life and mission of the church in the world,
in close cooperation with the Christian lay centres and movements.
Ecumenical Theological Education
2. The need to examine the viability of theological education in different cultural contexts and
using differing methodologies.
Worship and Spirituality
2. Renewal of ecumenical life in local congregations.
Intra-unit and inter-unit priorities
Within the Council as a whole, the unit was urged to engage in biblical and theological
reflection with each unit; specifically, with Unit III on the ecclesiological implications of
Justice, Peace and the Integrity of Creation; with Units II and III on interfaith dialogue; with
OIRR on dialogue between Christians and Jews; with Unit II on unity in mission and
evangelism and on Gospel and Culture; and with Unit IV on diakonia as a practical expression
of
The new Programme Unit on Unity and Renewal began to function in January 1992. Its four
streams - Faith and Order; Lay Participation - Inclusive Community; Ecumenical
Theological Education-Bossey; Worship and Spirituality - were called upon to seek "increased
interaction, cooperation and enrichment". At its first meeting in Evian in 1992, the unit
commission expressed this inter-relationship in terms of the search for manifesting unity as
koinonia:The search to manifest this unity as koinonia remains a constant challenge to
theological work and dialogue in order to overcome both inherited differences and new
divisions. It is also inextricably related to the struggle for inclusive community, so that the
church may embody in its life and reflect in its experience the work of unity with justice that
heals divisions. The fostering process of theological education of the whole people of God
serves the ultimate goal of keeping alive the prophetic and teaching ministry of Christ in the
diverse reality of both past and present. The life of the churches, also at the local level, should
be renewed through ecumenical worship and spirituality, across the barriers of language and
culture.
The commission also identified broad programmatic emphases for the four streams:
"The struggle to manifest the unity of the church as communion/koinonia
expresses the response to God's gift and calling and looks towards its fullness. This gift and
calling requires on our part constant theological work and dialogue to overcome inherited and
new differences which keep the churches divided and constitute obstacles to a truly inclusive
community. It requires focusing on the basic affirmations of the Christian faith which we
already share. For the fulfilment of God's kingdom, it requires a conscious inter-relation
between work for the unity of the church and the renewal of human community since God's
purpose is the reconciliation and transformation of all humanity and creation.
"The church is drawn together and renewed in the love of the Holy Trinity,
who is a community of persons united in mutual, self-effacing love. The church is to be both a
sign of this unity and also to call the whole world to participate and be included in it. The
church is challenged by this call to embody in its life and to reflect in its experience the work
of unity with justice that heals divisions.
"Theological education, a service (diakonia) of primary importance, is a
vital task for the whole church, especially for those being trained for future leadership, both
clergy and laity. The ultimate goal of the theological task is to keep alive in a dynamic way the
prophetic and teaching ministry of Christ in every historical moment in the life of the church
and society. In this perspective, although specialists have a particular role to play, the whole
people of God are also called to contribute, in the light of the Word of God and with the
inspiration of the Holy Spirit.
"Our deepening life of prayer together is vital for our ability to understand
one another, across the lines of language and culture, in the true Pentecostal spirit.
The programmatic priorities for each of the streams identified by the unit commission in Evian
were reviewed by the Central Committee in 1992:
1. The nature of the unity of the church as koinonia. The preparation,
holding and follow-up
of the Fifth World Conference on Faith and Order on the theme "Towards
Communion/Koinonia in Faith, Life and Witness". Follow-up to this conference would involve
a major study on Ecumenical Perspectives on Ecclesiology with special reference to the
understanding of koinonia and the requirements of visible unity.
1. Study and research on inclusive community including the needs of the
differently abled, the
elderly and
1. Ecumenical Theological Education as expressed in (a) the work of the
Ecumenical Institute Bossey and diverse theological education in the regions; (b)
strengthening the research activities and facilities of Bossey; (c) relating the programmes of
Bossey to the ongoing work of the Unit as a whole; (d) developing links between Bossey and
other ecumenical institutes, e.g. the Irish School of Ecumenics.
1. Exploring Christian spirituality in our time: the theology and practice of
worship as a sign and commitment towards the visible unity we seek; it engages us in
reflections on worship, music, Christian art and symbols, iconography, architecture, prayer,
styles of life, struggles of discipleship, and retreats.
The Central Committee in 1992 also identified intra-unit and inter-unit
priorities. Within the unit, each stream was encouraged to contribute to the Fifth World
Conference on Faith and Order, reflect together on local ecumenism and its implications for
our understanding of the nature of the church, work together on the planning of worship and
reflect on how worship nurtures our journey towards unity. The insights of the stream on
Inclusive Community should be related to the Faith and Order study on the Unity of the
Church and the Renewal of Human Community; and Bossey should be encouraged to take up
the themes of the unit's work in the graduate school and summer courses.
The Unit I commission met four times to receive the reports of the
various working groups and board, and to provide oversight for the unit's ongoing work.
Evian 1992. As we have noted, this meeting provided general guidance for the
programme of the unit, which had come into existence four months earlier.
Crêt-Bérard, Switzerland, 1995. Besides making recommendations on
the work of the
four streams, the commissioners examined the question of the location of Bossey and affirmed
that it remain within the unit. They also began to become involved in the Common
Understanding and Vision (CUV) process. They declared: "At this critical moment, we have
come to view the unity we seek in terms of communion - reflecting the relational nature of our
communion with God, with each other and with the creation as a whole."
Abbaye de Hautecombe, France, 1996. This meeting produced three important
documents: (1) a statement affirming the work of the four streams and identifying priorities in
the light of growing concerns about the financial situation of the Council; (2) an open letter to
the general secretary, offering a number of recommendations regarding the process of financial
review; (3) a response to the CUV draft text.
Annecy, France, 1997. In their extensive report of this fourth meeting, the
commissioners took positive note of the many accomplishments of the unit and its four
streams since 1992. The report also provides valuable observations on the future direction of
the Council and the CUV document.
The Fifth World Conference on Faith and Order
While bringing together participants from the wider Faith and Order movement, Santiago
differed significantly from previous world conferences in the high proportion of women
participants and those coming from the two-thirds world. A group of 35 younger theologians
(aged under 35 years) had a major impact on the conference through their public
statement.
The Santiago message declared that "there is no turning back, either from the goal of
visible unity or from the single ecumenical movement that unites concern for the unity of the
church and concern for engagement in the struggles of the world". It developed the
understanding of the unity of the churches as koinonia - a communion in faith, life and witness
- and focused on the process of reconciliation which might lead to fuller communion,
emphasizing the interdependence of faith, worship and witness. The reports and papers have
subsequently entered the theological literature of scholars and churches, and were commended
in the papal encyclical Ut Unum Sint.
Faith and Order studies
At the request of the united and uniting churches (Ocho Rios 1995) and the
Leuenberg-Meissen and Porvoo churches (Liebfrauenberg 1996), a consultation on
"Episkopé and Episcopacy within the Quest for Visible Unity and in the
Service of the Apostolic Mission of the Church" was held in Strasbourg (1997). The aim was
to review and reflect theologically on recent developments in the understanding and practice
of episkopé, drawing on the work of BEM, the churches' responses to BEM
and the bilateral dialogues.
Ecumenical hermeneutics. The aim of the study on ecumenical hermeneutics, in
process since 1994, is to assist the churches to engage in dialogue across cultures and
confessions and to understand the inter-relation between them. Since Unit II was undertaking
a study on intercontextual hermeneutics within the framework of its "Gospel and Cultures"
study, Faith and Order decided to collaborate with Unit II. The text, which seeks a framework
of coherence for doing theology together ecumenically, has been sent to hermeneutics scholars
for their comments.
Worship. Theological reflection on worship in relation to the unity of the church has
been a continuing concern of Faith and Order. A major conference on this theme in
Ditchingham, England, in 1994 went beyond BEM in showing the possible variety which can
flourish within a common pattern of worship. The consultation and report brought Faith and
Order into discussion with liturgical scholars; and this new relationship also informed the
discussion of the baptismal ordo at a consultation in Faverges, France, in 1997.
Ecclesiology and ethics. At the request of the Central Committee, Faith and Order
joined with Unit III in a study relating theological and ecclesiological reflection to the concrete
ethical expression of Christian faith in life. Three consultations were held and their results
published. These explored the inter-relation of koinonia and justice, peace and the integrity of
creation; the ecclesiological imperative for ecumenical ethical reflection and action; the
inter-relation of covenant, eucharist and ethical engagement; and the church as "moral
community".
The wide interest in and discussion of these three reports makes it clear that these are not only
internal WCC issues, but have wider significance for the churches. The Central Committee in
1996 mandated further collaboration between Faith and Order and Unit III on "Ethnicity,
Nationalism and the Unity of the Church" (a study located in Faith and Order) and on the
Programme to Overcome Violence (a programme located in Unit III).
Other highlights
The first major focus for Faith and Order during this period was planning,
holding and following up the results and recommendations of the Fifth World Conference on
Faith and Order (Santiago de Compostela, August 1993). The conference sought to
The conference drew together the insights of three major Faith and Order studies (Baptism,
Eucharist, Ministry; Confessing the One Faith; Church and World) and "Towards Koinonia in
Faith, Life and Witness", a document which developed the basic outline of the Canberra unity
statement through a series of regional consultations.
Ecclesiology. At its first meeting after the world conference, the
Standing Commission adopted a "Conspectus of Studies" which identified the major project
for Faith and Order as an ecumenical study on "The Church as Koinonia". Contributing to it
would be other studies on worship, hermeneutics, and ecclesiology and ethics. The purpose of
the ecclesiology study was to present common and converging lines of ecclesiological
thinking, to bring together in a coherent form the results of the past and present ecumenical
dialogue, and within that context to set out points of disagreement at the confessional level, in
the hope that this might lead to a shared vision of the nature, unity and mission of the
church.
Other studies also were undertaken during this period. Sharing the One
Faith was produced as a guide to the report Confessing the One Faith. Two
meetings of the Bilateral Forum and a major meeting of the United-Uniting Churches were
held, along with many collaborative ventures with Christian World Communions and Regional
Ecumenical Organizations.
New profile of the laity
From 1993 to 1997 exploratory work continued on the "new profile of the laity" and the
ecclesiology of the people of God in cooperation with all WCC units, member churches,
Christian councils and lay centres. These concerns were highlighted in the October 1993 issue
of The Ecumenical Review, which was devoted to the theme "Reopening the
Ecumenical Discussion of the Laity". The plenary session on "The Laos - the whole
People of God" at the WCC Central Committee meeting in Johannesburg in 1994 led to a
focus on exploring the strong ecclesiological implications of this concept, including the general
issue of lay movements and their relationship with the church. Similar discussions took place
at the meeting of the US Conference of the WCC in May 1995, and at smaller consultations
with member churches and councils of churches in Cuba (Havana, Matanzas, Cardenas,
Santiago de Cuba), in January 1996, and in Prague, Czech Republic, in September 1996.
At a consultation on "Towards a Common Understanding of the Theological Concepts of
Laity/Laos: the People of God" (Geneva, May 1997), 27 men and women from a
variety of ecclesial traditions considered the possibility of a common understanding of the
theological concepts of laity/laos and the people of God. Three presentations, "On
Being Christians in the World", "Baptism, Ecclesiology and Vocation", and "Formation and
the Laos" are included in a final report.
Ecumenical learning, laity formation and leadership in lay
training
The WCC plans annual meetings of the World Collaboration Committee and administers the
Lay Centres Coordination Fund, established in 1990 to help regional associations' secretariats,
their basic programmes, and programmes of the World Collaboration Committee. At its
meeting in Argentina in October 1997, the World Collaboration Committee changed its name
to OIKOSNET- A Global Network of Christian Laity Centres, Academies and Movements
for Social Concern working for just, participatory, sustainable and inclusive communities.
Inclusive community
Consultations in the period from 1994 to 1996 included (1) a consultation of regional
ecumenical bodies (Cartigny, Geneva, November 1994), with participants coming from Africa,
Asia, the Caribbean, North America, the Middle East, Latin America and the Pacific; (2) a
joint consultation with the Middle East Council of Churches on "From Institutionalization to
Independent Living" (Beirut 1995); (3) a consultation on "The Church as Inclusive
Community: The Place and Role of Differently Abled Persons in its Life, Education and
Mission" (Sibiu, Romania, 1996); (4) a consultation on "Theological and Sociological
Approach to the Differently Abled", co-sponsored by the National Council of Churches in
Korea and the Christian Conference of Asia (Seoul 1996). All these consultations helped the
WCC to establish relations with secular and church groups around the world. Follow-up work
needs to be done, however, to build on them.
An "Interim Statement on the Theological and Empirical Understanding of the Issue of
Disabilities" was received by the Central Committee in 1997. It has been translated into
French, German and Spanish and sent to WCC member churches, national councils and
regional ecumenical bodies. It is hoped that the work begun in this important area will be
continued beyond the assembly.
A World Convention of Christian Lay Centres, Academies and Movements
for Social Concern was held at Montreat, North Carolina (USA), in September 1993.
Co-sponsored by the WCC and the World Collaboration Committee of Christian Lay Centres
and Movements for Social Concern, it brought together 300 representatives from
ecumenically-minded lay institutes around the world, from different confessional, regional and
cultural backgrounds. Participants spent one week visiting communities in North America
before gathering in Montreat around the theme "Weaving Communities of Hope".
A global women's Course for Leadership in Lay Training (CLLT), under
the theme "Affirming our Identity: Women Working for Empowerment", was held in Brazil in
1995. Inter-regional CLLTs were held in India ("Creating Communities of Hope: A Step
Towards World Peace", 1995), Canada ("Outside the Lines", 1996) and Trinidad and Tobago
("Education for Empowerment - Partnership for Transformation", 1997). These courses
provided important opportunities for persons working in churches and in movements of social
concern to share experiences and deepen their awareness of their role in effecting positive
change in church and society. Participants drew new insights from the experiences of persons
from different denominations, faiths, cultures and ideologies; were exposed to various
approaches to ministry and mission; and learned to work together for a common cause and to
join hands in prophetic witness and solidarity with the struggle of the poor and oppressed.
Under the direction of a consultant on Differently Abled Persons, contacts
were re-established between 1994 and 1996 with member churches, national councils of
churches, regional ecumenical bodies, and church and secular agencies working with
differently abled. (In 1997 the term "differently abled" was replaced by "persons with
disabilities", in accordance with general usage.) Because funding to maintain this position was
not available after 1996, the emphasis was shifted to building a stronger network to promote
awareness of these concerns among WCC member churches and secular groups.
In 1989, prior to the Canberra assembly, the WCC's Programme on
Theological Education (PTE) was merged with the Ecumenical Institute in Bossey. The new
construct, under the name Ecumenical Theological Education (ETE), would represent
residential and mobile programmes "for ecumenical theological education of the whole people
of God, with staff and other resources committed to the development of an ecumenically and
theologically trained and networked leadership in ministries for the member churches and for
the ecumenical movement itself in the decades to come". The vision and mandate was "to
meet old and new challenges in constructive ways consistent with evolving understandings,
new opportunities and available resources". At that time, ETE staff resourced Bossey with
personnel and scholarships, especially for the summer seminars and the graduate school.
"Regional" operation was understood as fostering flexible relations with the regions and
facilitating exchange between regions of talents and persons for mutual engagement and
enrichment. Inter-regional exchanges between Asia and the Pacific and between China and
Indonesia fostered cooperation between seminaries and theological associations in sharing
programmes for mission studies and post-graduate studies. ETE has also served as a meeting
place between donor agencies and regional associations and theological institutions. For
example, ETE is brokering a meeting between Angolan churches and donor agencies for the
purpose of mounting the resources for establishing a faculty of theology.
ETE's executive staff of three (until April 1997) had regional responsibilities, with one person
for Africa, Europe and the Middle East; a second for Asia, Australia, Aoteoroa New Zealand
and the Pacific; and a third for Latin America, the Caribbean and North America.
The "marriage" with Bossey broke up in 1995, with evident costs in terms of motivation,
resources, vision and, indeed, the mandate. But the agenda of ETE remained constant: to
foster ecumenical formation in the regions, particularly through theological education and
ministerial formation.
ETE's handles on its ministry
In the past six years ETE directly distributed over SFr. 3.6 million in these five categories, as
well as advocating extensively with establishments in the North for more direct funding of
institutions in the South and in the formerly socialist countries of Eastern and Central Europe.
The depletion of resources in the WCC has underscored the importance of such advocacy.
This involvement of ETE (which is distinct from the work of the WCC Scholarships Office)
has proved a helpful instrument for realizing visions, since its engagement in funding gives
ETE the leverage to challenge and effect change.
Ecumenical learning and formation. Under the auspices of the Joint Working Group
between the WCC and the Roman Catholic Church, a document on "Ecumenical Formation"
was published. Quarterly issues of ETE's journal Ministerial Formation offered a
helpful vehicle for mutual exchange at the global level.
Theological education and ministries in world contexts is a key to the search for an
ecumenical consciousness in which churches that would not normally do so have been able to
enter into dialogue and begin to trust one another. For example, Pentecostal institutions in
Latin America, which have often been critical of the WCC, were able to collaborate in the
three-year process on viability of theological education and ministerial formation.
In this quest ETE emphasizes three criteria: quality - intellectual rigour, spiritual
maturity and commitment to service; authenticity - critical encounter with each
socio-cultural context in the design, content and purpose of theological education; and
creativity - leading to new approaches and deepening the churches' understanding and
obedience in mission. An International Directory of Theological Schools, published in
1997, has been a valuable tool for making such connections.
Some programmatic highlights
ETE has initiated partnerships with regional and national associations of women in theology,
including the Circle of African Women in Theology, Asociaci¢n de Te¢logas y Pastoras de
Am‚rica Latina y el Caribe, Association of Theologically Trained Women in India (ATTWI);
Association of Women in Theology (AWIT) in the Philippines, Association of Theologically
Educated Women in Indonesia (ATEWI), Korean Association of Women in Theology
(KAWT) and WEAVERS in the Pacific.
In collaboration with the WCC Women's Desk, ETE initiated a programme on Young Women
Doing Theology, aimed at promoting exchange between young women theologians and
women working in theological institutions, encouraging their work and making it known in
theological and church spheres throughout the world.
Women were a priority in the funding of theological education, particularly in ecumenical
institutions in West Africa, Cameroon, Democratic Republic of Congo, Costa Rica, Malawi,
South Africa, Zimbabwe and the Philippines. Not least, ETE enabled improvements in the
infrastructures of colleges through building programmes (for example, the women's facilities
at Trinity College, Legon, Ghana) and assisted the associations to hold consultations and
conferences on and for women in theology.
2. Eastern and Central Europe. The predecessors of ETE were oriented to the third
world. But in the past decade, ETE has tried to live out the conviction that the fulness of
ecumenical vision and commitment is impaired as long as any region or church is excluded.
Political developments in Eastern and Central Europe have facilitated ETE in opening doors
there through ecumenical sharing of resources, consultations and teaming up with others to do
programmes. In 1995 ETE organized a European Orthodox consultation at Agapia Seminary,
Romania, on "Formation of God's People for Ministry and Mission Today".
3. Literature development. In the early days, literature and library development were a
priority for ETE's predecessors. Over the years, this diminished. Since Canberra, however, the
necessity of such efforts for the development of a fuller ecumenical vision and the promotion
of dialogue among regional bodies has been rediscovered. The factors that went into this
reawakening are several. ETE in its programme of faculty development had sponsored
doctoral studies by many third world students, but their work has not been fed back into the
regions of the third world nor are these books affordable there. Thus the parent region is
deprived of vital material for the growth of its own churches.
In various regions ETE has initiated publication schemes and series to produce works at
affordable prices with wider distribution, as well as subsidizing monographs by African
scholars.
4. Viability of ecumenical theological education. ETE's work in the Canberra to
Harare period was gathered together in the process on Viability of Ecumenical Theological
Education. Two bottom-line issues confronted the churches: (a) how does a renewed
understanding of the church affect and influence the formation of leadership in the church and
the people of God as a whole, so that they can be effective in achieving their goals? (b) how
are theological education and ministerial formation to be shaped to give them the capacity to
renew communities of faith and the world?
The process began with regional meetings building towards a world conference in Oslo in
August 1996. The global consultation covered six broad areas: (1) spirituality, worship and
viability; (2) the importance of the ecumenical vision for theological education and ministerial
formation today; (3) faithfulness to tradition, the ecumenical imperative and formation
programmes; (4) the financial viability of ecumenical theological formation; (5) the formation
of the laos; (6) the renewal of theological education.
In dialogue together, theological educators, church leaders, theological associations and some
agencies drew up a new profile of ETE which the constituencies will feel able to own.
5. Celebration and repentance. While it is not difficult to find evidence for a negative
critique, the record of ETE outlined here is cause for rejoicing. Much has been achieved
through the ministry of the WCC in ecumenical theological education. There is joy that the
global consultation in Oslo affirmed that "without the sustained efforts and hard work of
TEF/PTE/ETE throughout the years, the churches and the ecumenical movement would not
be where they are today; the renewal and viability of theological education are at the heart of
the renewal of the churches as a whole". At the same time, the efforts regarding women in
theology and ministry point to the need for repentance, because churches and theological
programmes still have some way to go before they can be said to do right by women.
For the future, two areas of particular concern may be mentioned: ecumenical formation
through theological education with Pentecostals and the charismatic movement; and the
development of something similar to the viability process for Theological Education by
Extension. On the latter, ETE has already done some work: a consultation in Malawi for the
Africa region produced a publication on Theological Education by Extension in Africa
and established a continuation committee whose tasks include compiling a directory of TEE
programmes in the region.
Ecumenical sharing of resources implies sharing human and material
resources in all regions of the world with a bias in favour of the poorer parts of the
oikoumene. ETE has approached this sharing through direct funding and advocacy,
particularly in five categories: (a) creative and innovative projects; (b) associations of
theological institutions; (c) faculty development, especially in the South; (d) exchange of
faculty among the regions of the world, especially South-South, thus breaking the
North-South exchange of earlier times; (e) literature and library development.
1. Promoting women as a priority of theological education. ETE's
concern to promote responsibly the full participation of women in all areas of church and
public life has built on the women's statement on the "Vision of the Kingdom of God" for the
Melbourne World Conference on Mission and Evangelism, which called for theological
education and training of women to be a first priority, as well as the insights of the Ecumenical
Association of Third World Theologians (EATWOT) and the assessment of the UN's
Women's Decade.
Worship workshops
The stream organized a number of worship workshops which brought together persons from
churches and regions to share experiences and expressions of worship: Bossey, 1991; Asian
workshop, Manila, 1992; African Lay Centres Association workshop, Blantyre, Malawi, 1992;
Latin America workshop, Rio de Janeiro, 1993; Caribbean workshop, Rio de Janeiro, 1993;
workshop in Tainan Theological Seminary, Taiwan, 1997.
A unique collection of worship materials, hymn books and worship books, sent by churches
from all regions of the world, is housed in the Worship Resource Centre at the WCC. From
these sources come many of the symbols, actions and songs which are used as part of worship
services not only at WCC meetings but also by other ecumenical partners. Some of this has
been collected in the book Worshipping Ecumenically.
Consultations
Christian Spirituality for Our Times (Iasi, Romania, 1994). Organized in cooperation
with other streams and units, this consultation sought to identify essential characteristics of
spiritual formation in an ecumenical perspective. The participants recommended:
The Role of Worship in the Search for Christian Unity (Ditchingham, England, 1994).
Organized with Faith and Order, this consultation examined both issues and practices of
contemporary worship. The participants' letter on "Koinonia in Worship" asked members of
the churches to join them
Plenary on worship and spirituality
Worship workshops continue to be part of the basic research undergirding
preparation for worship at ecumenical meetings - including this assembly. New songs are
created and ways of praying are shared. Many key issues of gospel and culture come to life
during a worship workshop. Difficulties arising from various styles of worship are
experienced, giving both a clearer focus on what divides us as Christians, and a greater
appreciation of the gifts others bring.
In collaboration with other partners, the stream organized or contributed to
a number of consultations:
Towards a Common Date for Easter (Aleppo, Syria, 1997). Organized with the Middle
East Council of Churches, the Christian world communions and Faith and Order, this
consultation examined the issue of the dating of Easter and made proposals to the churches for
a common annual celebration. The participants made two recommendations:
The Central Committee received the report of the Aleppo consultation and recommended that
it be transmitted to the eighth assembly and taken into account in ecumenical discussions on
the millennium.
A plenary session on worship and spirituality was held at the Central
Committee meeting in 1997. Jean Vanier gave a moving presentation which emphasized the
importance of commitment to Jesus Christ, spiritual disciplines and love for the needy, placing
special emphasis on those with disabilities. Following discussion with members of the Central
Committee, there was a service of footwashing.