| This is the report of the Section on Unity at the New Delhi assembly. Particularly in paragraph 2 -- probably the greatest run-on sentence in ecumenical history -- we have one of the seminal and enduring statements on the nature of "organic unity". Appended here is also the response to this report from the Orthodox participants, which illustrates the ways in which differences in ecclesiological understanding entail different visions of unity. |
2. We believe that the unity which is both God’s will and his gift to his Church is being made visible as all in each place who are baptized into Jesus Christ and confess him as Lord and Saviour are brought by the Holy Spirit into one fully committed fellowship, holding the one apostolic faith preaching the one Gospel, breaking the one bread, joining in common prayer, and having a corporate life reaching out in witness and service to all and who at the same time are united with the whole Christian fellowship in all places and all ages in such wise that ministry and members are accepted by all, and that all can act and speak together as occasion requires for the tasks to which God calls his people.
It is for such unity that we believe we must pray and work.
3. This brief description of our objective leaves many questions unanswered. We are not yet of a common mind on the interpretation and the means of achieving the goal we have described. We are clear that unity does not imply simple uniformity of organization, rite or expression. We all confess that sinful self-will operates to keep us separated and that in our human ignorance we cannot discern clearly the lines of God’s design for the future. But it is our firm hope that through the Holy Spirit God’s will as it is witnessed to in Holy Scripture will be more and more disclosed to us and in us. The achievement of unity will involve nothing less than a death and rebirth of many forms of church life as we have known them. We believe that nothing less costly can finally suffice....
All in each place
7. This statement uses the word ‘place’ both in its primary sense of local neighbourhood and also, under modern conditions, of other areas in which Christians need to express unity in Christ. Thus being one in Christ means that unity among Christians must be found in each school where they study, in each factory or office where they work and in each congregation where they worship, as well as between congregations. ‘Place’ may further imply not only local communities but also wider geographical areas such as states, provinces or nations, and certainly refers to all Christian people in each place regardless of race and class....
Fully committed fellowship
10. The word ‘fellowship’ (koinonia) has been chosen because it describes what the Church truly is. ‘Fellowship’ clearly implies that the Church is not merely an institution or organization. It is a fellowship of those who are called together by the Holy Spirit and in baptism confess Christ as Lord and Saviour. They are thus ‘fully committed’ to him and to one another. Such a fellowship means for those who participate in it nothing less than a renewed mind and spirit, a full participation in common praise and prayer, the shared realities of penitence and forgiveness, mutuality in suffering and joy, listening together to the same Gospel, responding in faith, obedience and service, joining in the one mission of Christ in the world, a self-forgetting love for all for whom Christ died, and the reconciling grace which breaks down every wall of race, colour, caste, tribe, sex, class and nation. Neither does this ‘fellowship’ imply a rigid uniformity of structure, organization or government. A lively variety marks corporate life in the one Body of one Spirit....
A corporate life reaching out
15. Mission and service belong to the whole Church. God calls the Church to go out into the world to witness and serve in word and deed to the one Lord Jesus Christ, who loved the world and gave himself for the world. In the fulfilment of our missionary obedience the call to unity is seen to be imperative, the vision of one Church proclaiming one Gospel to the whole world becomes more vivid and the experience and expression of our given unity more real. There is an inescapable relation between the fulfilment of the Church’s missionary obligation and the recovery of her visible unity....
In all places and all ages
17. Every church and every Christian belongs to Christ. Because we belong to him we are bound through him to the Church and the Christians in all places and all ages. Those who are united in each place are at the same time one with believers in all places. As members of the one Body they share both in each other’s joys and sufferings. The Church as a universal fellowship means also that we are part of the People of God of all ages, and as such are one with Abraham, Isaac and Jacob, and all their descendants in the faith until the end of the age. Work for unity in Christ is continually attacked by all the evil forces which fear the light of truth and holiness and obscure our own vision also. We now see our unity only darkly, but we know that then we shall see it clearly when we see him face to face. But it is also our hope which gives us courage to expose our differences and our divisions and call upon God to reveal to us even now that which has hitherto been hidden from our eyes. We pray, with the praying Christ, that all may be one. To this end we must work while it is day....
Implications for Local Church Life
19. The place where the development of the common life in Christ is most clearly tested is in the local situation, where believers live and work. There the achievements and the frustrations are most deeply felt: but there too the challenge is most often avoided. It is where we live and work together daily that our Lord’s own test is most clearly imposed, ‘by this shall all men know that ye are my disciples, if ye have love one to another’. Before and beneath all outward expression is the commandment to love one another as he has loved us. As soon as we begin to obey this command, we can ignore each other no longer and we shall actively seek the means of giving expression to that love. The Lund Conference on Faith and Order in 1952 put out this challenge in the form of suggesting that Christians ought always to seek to do together everything which conscience did not compel them to do separately. Loyalty to conscience takes different forms in different traditions. In some churches, the rules of corporate discipline make very clear the limits of corporate action; in others there is a far greater area of free manoeuvre. But all of us must confess that, in the life of our churches at the local level, we are still far from being together in all those ways in which, with a good conscience, we might be. It will be through daily obedience in the paths that are already open to us that our eyes will be enlightened to the fuller vision of our life together. The disclosure of the goal is inseparable from the faithful walking in the way in which he leads us.
20. (a) There is need for an increase in opportunities of growing together as local churches; through common worship, Bible study groups, prayer cells, joint visitation, common witness in our communities. Locally as in the whole ecumenical movement we should be especially ready in Christian love to seek out and to establish fellowship with those traditions and minorities to which we are not now related. Even where we are compelled to remain separate at present in central aspects of the life of our congregations there is considerable freedom for developing areas of common worship, witness and service in homes and communities.
21. (b) Ordinary social life already brings men together into various associations - academic, professional, industrial, political, etc. Within these forms of unity there is need for a Christian unity of those who may learn from each other how to bear their witness in those settings. Ecumenical thought in the calling of the laity needs to be shared in groups of this kind and it has its own bearing on church unity, for denominational divisions are often found to be quite irrelevant on this frontier. What is the bearing of that discovery upon our inherited divisions?
22. (c) Sometimes Christians will find themselves in associations of this kind in situations where their witness will involve sharp conflict, and they may reach a point where they have to break with the association. Wherever such conflicts arise, Christians am called to give their witness to a true expression of unity.
23. (d) Since much of this lay witness cuts across denominational lines, it clearly calls for united planning and execution as men and women seek in a common discipline under Christ to express his Lordship over all life, drawing their local churches together m the process.
24. Our division at the Lord’s Table may be most acutely felt at the local level, especially if Christians of separated church traditions are truly meeting each other in common obedience to Christ. Where they are content virtually to ignore each other as Christians, or where the ecclesiastical traditions raise no difficulty, the problem may not be felt. But this ‘scandal’ of eucharistic division appears at every one of the three levels we are considering. Since it is at the local level that it comes home most persistently, if it is seen at all, this is the point at which briefly to consider what the problem is, for there is no point at which we more completely fail to understand each other.
25. For some Christians, the Lord’s own command ‘Do this’ is an imperative which over-rides all our divisions. If Holy Communion is the sovereign means of grace for the forgiveness and conquest of sin, then that is true of the sin of division as wen. Thus it is intolerable and incomprehensible that a common love of God should not be expressed and deepened by common participation in the Holy Communion which he offers.
26. For some Christians, the essence of the Christian life is incorporation into the Body of Christ realized as fellowship in an organic and transcendent unity of faith, life and love nude visible in a pattern of ministry and sacraments which is indivisible. Then it is intolerable and incomprehensible that those who do not share the organic life should expect to share in its eucharistic expression.
27. For neither view can there be any final peace so long as others who are known to be in Christ are not with us at the Holy Communion. But there are serious and deeply felt differences about how we should behave in our present recognition that God wills a unity which we do not manifest.
28. Although the problem may be most acutely felt at the local level, it is not at this level that it can find any general solution. Local churches may rightly ask, however, that confessional convictions be made clear amongst them if they are to be saved from uncomprehending suffering. In certain places groups of Christians have entered into intercommunion with full knowledge of the gravity of the issues involved. In these instances there has been, if not ecclesiastical approval, at least the withholding of disapproval. None of us can ignore the issues which such action raises. The Table is the Lord’s gift before it is our blessing. We must therefore ask whether there are Situations, e.g. during unity negotiations, when intercommunion is possible even before M union is achieved, and all must feel with renewed intensity the agony of broken Communion at the one Table of the Lord.
29. In the WCC we commit ourselves, in our local churches also, to an abiding concern for each other. In staying together we have discovered more and more that Christ is present among those to whom we cannot, on the grounds of our differing convictions, grant the full meaning of the word ‘church’. If Christ is present with them, is he not calling us in ways we cannot yet clearly discern, to move out towards him in order that we may receive our full unity with him and with his people? When the real Christian encounter takes place locally we are forced to face these vital questions. This self-examination is always difficult; for we cannot and must not surrender those truths and ways of church life which we believe are God’s will for his Church, and which the others do not yet accept. At the same lime, we cannot and should not refuse to move out to Christ whose presence we recognize in the life of the others.
30. In this situation are we not constrained by the love of God to exert pressure on the limits of our own inherited traditions. recognizing the theological necessity of what we may call ‘responsible risk’? We emphasize the word responsible; for such actions. must be taken with sincere respect for our confessional position and with the full attempt to explore with the Christian communion to which we belong the meaning of what we are doing. Clearly also, the responsible risk will be different according to our different convictions. Nevertheless, unless there is this preparedness to seek for responsible ways of breaking through to fresh understandings, we cannot hope to be shown the way to. that growing unity which we know to be God’s will for us. Responsible use of local situations to explore such possibilities is a challenge in every place.
Orthodox Response
Representatives of the Orthodox Church in the Section on Unity welcome the Report of the Faith and Order Commission adopted at St Andrews, Scotland, in August, 1960, as an important and stimulating ecumenical document. The ecumenical movement, as is now embodied in the World Council of Churches, has begun by Protestant initiative, but was not meant, from the very beginning, to be a Protestant endeavour, nor should it be regarded as such. This must be especially emphasized now, when almost all churches of the Orthodox Communion have entered the membership of the World Council. In this situation the Orthodox Representatives feel themselves obliged to underline the basic difference between their own approach to the ecumenical problem and that which is implied in the document of St Andrews. The ecumenical problem, as it is understood in the current ecumenical movement, is primarily a problem of the Protestant world. The main question, in this setting, is that of "Denominationalism". Accordingly, the problem of Christian unity, or of Christian Reunion, is usually regarded in terms of an interdenominational agreement or Reconciliation. In the Protestant universe of discourse such approach is quite natural. But for the Orthodox it is uncongenial. For the Orthodox the basic ecumenical problem is that of schism. The Orthodox cannot accept the idea of a "parity of denomination" and cannot visualize Christian Reunion just as an interdenominational adjustment. The unity has been broken and must be recovered. The Orthodox Church is not a confession, one of many, one among the many. For the Orthodox, the Orthodox Church is just the Church. The Orthodox Church is aware and conscious of the identity of her inner structure and of her teaching with the Apostolic message (kerygma) and the tradition of the ancient undivided Church. She finds herself in an unbroken and continuous succession of sacramental ministry, sacramental life, and faith. Indeed, for the Orthodox the apostolic succession of episcopacy and sacramental priesthood is an essential and constitutive, and therefore obligatory element of the Church’s very existence. The Orthodox Church, by her inner conviction and consciousness, has a special and exceptional position in the divided Christendom, as the bearer of, and the witness to, the tradition of the ancient undivided Church, from which all existing denominations stem, by the way of reduction and separation. From the Orthodox point of view, the current ecumenical endeavour can be characterized as "ecumenism in space", aiming at agreement between various denominations, as they exist at present. This endeavour is, from the Orthodox point of view, quite inadequate and incomplete.
The common ground, or rather the common background of existing denominations, can be found, and must be sought, in the past in their common history, in that common ancient and apostolic tradition, from which all of them derive their existence. This kind of ecumenical endeavour can be properly denoted as "ecumenism in time". The report of Faith and Order itself mentions "agreement (in faith) with all ages" as one of the normative prerequisites of unity. Orthodox theologians suggest this new method of ecumenical inquiry, and this new criterion of ecumenical evaluation, as a kingly rock, with the hope that unity may be recovered by the divided denominations by their return to their common past. By this way divergent denominations may meet each other on the unity of common tradition. The Orthodox Church is willing to participate in this common work as the witness which had preserved continuously the deposit of apostolic faith and tradition. No static restoration of old forms is anticipated, but rather a dynamic recovery of perennial ethos, which only can secure the true agreement "of all ages". Nor should there be a rigid uniformity, since the same faith, mysterious in its essence and unfathomable adequately in the formulas of human reason, can be expressed accurately in different manners. The immediate objective of the ecumenical search is, according to the Orthodox understanding, a reintegration of Christian mind, a recovery of apostolic tradition, a fullness of Christian vision and belief, in agreement with all ages.