Comments

Transforming Ecumenism? The Global Christian Forum

History was made at a conference held outside Nairobi, Kenya Nov 6-9, 2007, according to people who were in the know. The 250 church leaders were present from more than 70 countries and dozens of churches and organisations ranging from African Instituted Churches and Pentecostals all the way through Protestant and Anglican to Roman Catholic and various groups of Orthodox. They represented some of the newest Christians in the world, some of the most remote and those stretching all the way back to near biblical lands who still use the language of Jesus Christ. Around 40 % were from Evangelical and Pentecostal groups, many from the global south. Organisers claimed it was the most diverse group of church leaders ever assembled.

All this underlines the felt need that is emerging calling for the reconfiguration of ecumenism as the modern age gives way to the postmodern. The GCF process represents this hope of a ‘transformed ecumenism’ because it gives a different context in which to address the diversity and differences which exist within the worldwide Christian family. Already there have been highly encouraging results in some of the regional areas where conferences have been held, such as Asia, Africa and North America, as reported at the Kenya event. It is evident that Christians in many parts of the non-western world are ready to discard the unneeded historical baggage they have inherited—including denominational divisions and the artificial opposition of evangelism and social responsibility.

But even more, Jones proposes that GCF represents a ‘renewed theology’ because it returns the focus to God rather than our doctrinal understanding, and therefore emphases our engagement with him and with each other as disciples of Christ rather than abstract propositions about God. This orientation has important consequences such as the undermining of privilege, power and professionalism as we acknowledge our Lord as the ‘servant king’. It also means we have an openness to learning from others rather than an unwarranted dogmatic confidence in our own received traditions, and the development of a dynamic approach to faith and doctrine rather than a static one. It envisages a flexible network suited for mission rather than a rigidly ordered structure. What this means is that we see ‘truth’ as far more than some doctrinal statement (important as these are in themselves); instead we see it in terms of a holistic embracing of the emotional, spiritual, physical, social aspects of life as well as the intellectual, so that there is a proper place given to the affective dimension in our relationship with God and with others. This will restore matters such as prayer and worship to centre stage and so provide a means of enriching and balancing theological reflection; it will also put questions of church order in a more healthy perspective.

The danger of GCF is that it will become simply another talkfest, but its advocates are determined to avoid that. The crucial test is whether it can lead to changes at the local level in the life and mission of the church, and provide a process that will assist in the ongoing resolutions of difficulties. There is plenty of evidence that Christians at the grass roots are working together in all kinds of ad hoc ways despite the pronouncements, successes, delays and failures at the official ecumenical level. It is significant that GCF has brought together two of the most obvious contemporary trends—the ecumenical movement as the ‘great new fact of our time’ (Temple) and Pentecostalism often called ‘the third force’ of Christianity (van Dusen). This principle of ‘renewed theology’ and the GCF process may just provide the means needed for ordinary Christians to ground and expand their efforts Those involved in the World Evangelical Alliance whose mission is ‘to foster Christian unity and to provide a worldwide identity, voice and platform to Evangelical Christians’ should look carefully at this development.

• Atheist Ads Hit London Buses
• New year, fresh challenges for persecuted church
• Christian group condemns Burma human rights violations
• Korean Christian Leaders Proclaim '09 as Year of Ecumenical Unity
• Jailed U.K. Missionaries Seek Presidential Pardon in Gambia

Second Wedding Observations

Well-Being Australia chairman Mark Tronson and his wife Delma have been guests at a number of recent Christian weddings..

• On Israel’s Right to Self-Defence
• Atheist: Africa Needs God, Not Only Aid
• CP Year in Review: Top Entertainment News of '08