Emerging Visions of Visible Unity in the Canberra Statement and the Bilateral Dialogues. Seventh Forum on Bilateral Dialogues, May 1997, Annecy, France, WCC

102 Pages·1997·5.2 MB·English

SEVENTH FORUM
ON
BILATERAL DIALOGUES
Emerging Visions ofVisible Unity in the
Canberra Statement and the Bilateral Dialogues
John XXIII Centre,Annecy-le-Vieux,France
9-14 May 1997
WCC
Publications,Geneva 1997
Faith,and OrderPaper No. 179
ISBN 2-8254-1244-9
SEVENTH FORUM
on
BILATERAL DIALOGUES
9-14May 1997
JohnXXIII Centre,Annecy-le-Vieux,France,
Emerging Visions ofVisible Unity in the Canberra
Statement andtheBilateralDialogues
ReportandPapersPresented
InternationalBilateralDialogues
1994-1997
ListofCommissions,Meetings, ThemesandReports
Compiled: AlanD. Falconer
WCC
Publications, Geneva 1997
Faith andOrderPaperNo. 179

CONTENTS
Preface 1
AlanD. Falconer,Director,
SecretariatofCommissiononFaithandOrder
VisibleUnityintheWorkoftheWorldCouncilofChurches 2
MaryTanner,ModeratorofCommissiononFaithandOrder
TheRomanCatholicVisionofUnitywhichisemerging
undertheImpactofEcumenicalDialogue 9
WilliamHenn,OFM,Cap.
TheQuestionofChristianUnityinthe
BilateralDialoguesoftheOrthodoxChurch
GeorgeTsetsis 25
AReformedVisionofUnity 35
ParaicReamonn
TheVisionofUnityemergingamongBaptists
as aResultofBilateralDialogues 47
L. A. (Tony)Cupit
TheSearch forUnityandtheStruggleforJusticveinaPluralisticWorld.
A SouthAfricanPerspective 52
JohnW. DeGruchy
VisionsofChristianUnityandInterfaithDialogues:
AContextualReflection 64
J. PaulRajashekar
GroupReportsfromtheSeventh BilateralForum 74
GeneralRecommendationsfromtheSeventh BilateralForum 90
ListofParticipants- 91
accordingtoChristianWorld Communion 93
InternationalBilateralDialogues:
Commissions, Meetings,ThemesandReports 94

1
PREFACE
The Forum on Bilateral Conversations is an ad hoc, non-institutional
instrumentofinformation,exchange,reflectionandorientation.Itwasinauguratedand
is sponsored by the Conference ofSecretaries ofChristian World Communions and
involvesthosefamiliesparticipatingininternationalbilateraldialogues. TheConference
ofSecretariesrequeststheFaith and OrderSecretariattoorganizethe meetingsofthe
forum.
TheSeventhForumwasheldattheCentreJeanXXHIinAnnecy-Le-Vieux,
France, from 9-14May 1997. Thethemeon thisoccasion was“Emergingvisionsof
VisibleUnityintheCanberraStatementandtheBilateralDialogues”.Itissomefifteen
yearssincethevisionofunitywasthesubjectofdiscussionintheforum,althoughthe
intentionofinternationaldialoguesistoseektoovercomeobstaclesthatpreventvisible
unity.Itwasthereforedeemedanappropriatemomenttoexplorethistheme,particularly
in the light ofthe Canberra Statement, adopted at the World Council ofChurches
assemblyin 1991.
Representativesoffourworldconfessionalcommunionswereinvitedto reflect
ontheemergingvisionsofunityarisingintheirtraditionsasaresultoftheinternational
dialoguesanddevelopmentswithintheirfamily. Thevisionofvisibleunityemergesalso
fromthecontextinwhich churchesexercisetheirministryand in successivestatements
ofthe WorldCouncil ofChurches. The forumalso receivedtwo presentationson the
emergingvisionfromtwocontextsviz. SouthAfricawherethevisionofunityemerges
fromengagementwiththestruggleforjusticeandpeace;andIndiawherethevisionof
unitytakesintoaccountdialoguewith peoplesofotherlivingfaiths.
In thelightofthediscussion ofthe presentations,the participantsidentified
issuestobediscussed,andtookpartintheexplorationofthethemeinthreesections. The
reports were received bythe full meeting ofthe forum butwere not adopted by the
forum,hencethevarioussectionreportsappearoverthenamesofthoseparticipatingin
thegroups.
Theparticipantsexperiencedonceagaintheimportanceofsuchanexchange.
Weare particularlygratefultothosewhopresentedthepapers.Wewishtoconveythe
resultsofourdeliberationstothesecretariesoftheChristianworldcommunionswith the
request that this report should be discussed widely within each Christian world
communion.
I have also taken the opportunity with this report to continue the work
undertakenbymypredecessor.Rev.DrGflntherGassmann,inpresentingadigestofthe
Meetings, Themes and Reports ofthe International Bilateral Dialogues in the period
1994-1997. For help in this task I wish to thank FrJames Puglisi ofthe Centro Pro
UnioneinRome.
AlanD.Falconer
Director
SecretariatoftheFaithandOrderCommission Geneva,August 1997
2
VISIBLEUNITY
INTHEWORKOFTHEWORLDCOUNCILOFCHURCHES
MaryTanner, Moderator
1. Bishop LesslieNewbigin once wrote: “A sincere intention to seek unity is
incompatiblewith an intention to remain permanently uncommitted to anyparticular
form ofunity”. In the statements ofassemblies ofthe World Council ofChurches
(WCC) from New Delhi (1961) onwards, the WCC has been concerned to call the
churchestothegoal ofvisible unity. Noparticularmodel hasbeen espoused,neither
‘organic union’, ‘united not absorbed’, ‘full communion’, ‘reconciled diversity’ nor
‘unityinsolidarity’.
2. Thethird assemblyin NewDelhisaidthisaboutvisibleunity:
WebelievethattheunitywhichisbothGod’swillandhisgifttohisChurch
ismadevisibleasallineachplacewhoarebaptizedintoJesusChristandconfesshim
as Lord and Saviour are brought by the Holy Spirit into onefully committed
fellowship,holdingtheoneapostolicfaith,preachingtheoneGospel, breakingtheone
bread,joiningincommonprayer, andhavingacorporatelifereachingoutinwitness
and service to all and who at the same time are united with the whole Christian
fellowship in allplaces andallages in such ways that ministry andmembers are
acceptedbyall, andthatallcanactandspeaktogetherasoccasionrequiresforthe
taskstowhichGodcallshispeople.
{NewDelhiReport,ed.W.A. Visser‘tHooft,SCMPress, 1962,p. 116)
3. ThefourthassemblyinUppsala(1968)developedfurthercertainaspectsof
theearlierdescription. Itunderstoodunitythroughtheuseoftheconceptofcatholicity
showinghowthechurches inall placesbelongtogetherand arecalled toacttogether.
Theassemblysaid:
Theecumenicalmovementhelpstoenlargethisexperienceofuniversality,
and itsregionalcouncils andits worldcouncilmay be regardedas a transitional
opportunityforeventuallyactualizingatrulyuniversal, ecumenical, conciliarformof
commonlifeandwitness. Themembersofthe WorldCouncilofChurches, committed
toeachother, shouldworkforthetimewhenagenuinelyuniversalcouncilmayonce
morespeakforallChristians, andleadthewayintothefuture. {UppsalaReport ed.
,
N.Goodall,WCC, 1968,p. 17)
4. Uppsala’scontributiontotheunderstandingofthegoalofvisibleunitylayboth
initsemphasisupontheworldwideunityofChristiansexpressed ina‘conciliarform of
commonlife’ andalsoinitsemphasisupon theChurchas‘sign’. “TheChurchisbold
in speaking ofitselfasthesignofthecomingunityofhumankind”. Thismaybean
indicationoftheinfluenceofVaticanIIupontheWCC. LumenGentiumhaddeclared
“theChurchisakindofsacramentandinstrument,asignofintimateunionwithGod,
and oftheunityofall mankind”. Uppsala’saccountwasmoreeschatological with its
phrase“thecomingunity”. TheemphasisinUppsalaon ‘sign’ implied thatunityisa
3
qualitytobedisplayedbytheChurchineachgivensituation. Thatqualityhasitsmodel,
morethan that,itssource inthelifeoftheTriuneGodand in thekenoticloveofGod
shownintheincarnation.
5. In the years between Uppsala and the fifth assembly in Nairobi (1975)
Uppsala’sconceptof‘conciliarfellowship’ wasdevelopedintheworkoftheFaithand
OrderCommissionsothattheNairobiassemblywasabletounfoldtheconceptfurther:
The one Church is to be envisioned as a conciliarfellowship oflocal
churcheswhich are themselvestruly united In thisconciliarfellowship each local
'.
churchpossesses, incommunion withtheothers, thefullnessofcatholicity, witnesses
tothesameapostolicfaithandthereforerecognizestheothersasbelongingtothesame
ChurchofChristandguidedbythesameSpirit. Theyareboundtogetherbecausethey
havethesamebaptism, andshareinthesameeucharist; theyrecognizeeachother's
membersandministries. Theyare one in theircommon commitment toconfessthe
gospelofChristbyproclamationandservicetotheworld. Tothisendeachchurch
aimsatmaintainingsustainedandsustainingrelationshipswithhersisterchurches,
expressedinconciliargatheringswheneverrequiredforthefulfilmentoftheircommon
calling.
(.NairobiReport,ed.D.Paton,SPCK, 1976,p.60)
6. Nairobi was not setting up an alternative to the model ofNew Delhi, but
drawingoutoneofitsimplications. Christianswillknowthattheyaretrulyunitedinthe
same church and areguided bythe same Spiritwhen theyrealizeat leastthreebasic
marks of ‘conciliar fellowship’: a common commitment to the apostolic faith; one
baptismandeucharistandtherecognitionofeachother’smembersandministries;and
conciliargatheringsforcommondeliberationsanddecision-making.
7. Forsome,theNairobi statementwasabreakthroughwithitsenunciationof
theessential characteristicsforthevisible unityoftheChurch. Forothers,itwasseen
as confusing. It used the same term ‘conciliar’ to describe both one ofthe three
structural requirements for realizing the visibility of the one Church (conciliar
gatherings), and also the nature ofthe Church itself, “a conciliar fellowship oflocal
churcheswhicharethemselvestrulyunited”. Thevisionof‘conciliarfellowship’ was
difficulttocommunicate. Itwasunderstoodbysomeaslessthan ‘organicunion’ and
ratheranacceptanceofthestateof‘conciliarfellowship’ thatalreadyexistsincouncils
WCC
ofchurchesand in the itself. In spiteofthefactthattheNairobi statementhad
madequiteclearthat‘conciliarfellowship’ doesnotdescribeanypresentreality,aswell
astherepeatedattemptsbyFaithandOrdertheologiansthat‘conciliarfellowship’ isnot
analternativeto,butratheranexplicationof, ‘organicunion’,theconceptnevergained
thewidespreadreceptionthatitdeserved.
8. TheVancouverassembly(1983)had moretosayaboutthegoalofvisible
unity. Thereportofsection2 underlinedoncemorethethreemarksofaunitedchurch:
4
First, thechurcheswouldshareacommonunderstandingoftheapostolic
faith, andbeabletoconfessthismessagetogetherin waysunderstandable, reconciling
and liberating to their contemporaries. Living this apostolicfaith together, the
churcheshelptheworldtorealizeGodsdesignforcreation.
’
Second,confessingtheapostolicfaithtogether, thechurcheswouldsharea
fullmutualrecognition ofbaptism, theeucharistandministry, andbeablethrough
theirvisiblecommuniontoletthehealingandunitingpowerofthesegiftsbecomemore
evidentamidstthevisionsofmankind.
Third, thechurcheswouldagreeoncommonwaysofdecision-makingand
waysofteachingauthoritatively, andbeabletodemonstratequalitiesofcommunion,
participationandcorporateresponsibilitywhichcouldshedhealinglightinaworld
ofconflict. (GatheredforLife,ed.D.Gill,WCC, 1983,p.45)
9. Thebreakthrough inthisstatement,notoften acknowledged,isthewaythe
‘characteristics’or‘marks’oftheChurch,namelythefaith,thesacraments,theministry
andstructuresofdecision-makingandteachingareinextricablylinkedtotheserviceand
witness oftheChurch. So faith isconfessed in liveswhich help theworld to realize
God’sdesign forcreation. Through alifeoffaithand sacramentserved byaministry,
churcheswouldbringhealingamidstthedivisionsoftheworld. Andthroughcommon
waysofdecision-makinglightcouldbeshedinaworldofconflict. Inthisshortsummary
statement the agendas ofFaith and Order, Life and Work and Mission are held
inextricablytogetherinanunderstandingofvisibleunitywhich seesunityin faith,service
andmissionasallcomplementarypartsofasingleecclesial lifeand witness.
10. AtthesametimetheVancouverreportemphasizestherelation betweenthe
unityoftheChurchandtherenewalofhuman community,pickinguptheUppsalastress
on the Church as ‘sign’. “TheChurch iscalled to bea‘propheticsign’ ,aprophetic
community through which, and bywhich, the transformation ofthe world can take
place”. BehindthisemphasisatVancouverlaytheworkofthestudiesonracism,onthe
‘handicapped’,and thestudyon theCommunityofWomen andMen in theChurch.
These studies had shown clearly that the divisions and brokenness in the human
communityarereflected in thelifeoftheChurch,divisions between blackand white,
men and women, differently-abled etc. These divisions affect the way the faith is
confessed, the sacramentsarecelebrated, the ministry is exercised, theway in which
powerandauthorityareusedorabused. TheChurch hasconstantlytobe“re-formed
andrenewedintounity”.
11. The Canberra assembly (1991) made a significant contribution with its
statementonunity.TheUnityoftheChurchasKoinonia: GiftandCalling (Appendix
I). This was the only statement which the assembly formally adopted. It is worth
reflectingatsomelengthontheCanberraStatementontheeveoftheHarareassembly.
Thestatementsummedupinanutshellthethemesofpreviousassemblystatementsand,
at the same time, broke significantly new ground. In the years since the Canberra
assembly,althoughtheWCC itselfseemstohavemadelittleuseofthestatement(apart