The Ecumenism Movements

Contribution of Regional Ecumenical Christian Council towards Ecumenism.

(Christian Conference in Asia, All Africa Conference of Churches, Pacific Conference of
Churches and others)
Submitted to Rev. Michel Chatterjee Sir by Ratheesh (Mdiv3) and Jonah Tripura (BD4) on
7th
March 2022

1. Introduction

The need of unity and order in faith and life of global Christians in the world, which were in
disintegrated among the ecclesiastical body gave rise to the Ecumenism movement in
Edinburgh conference in 1910. With the global strive for unity there was also a Regional
Ecumenical Christian council which played a vital role towards the awareness and
understanding of different needs that are essential in regional platform. In this paper we are
going to look towards the contribution that are made in regional level in the global movement
towards unity within the context where their members of churches live and bear witness.
Specifically in the Conferences of Asia, Africa, and Pacific.

2. What is ecumenical movement?

The ecumenical movement is the quest of Orthodox, Roman Catholic, Anglican, Old
Catholic, and most Protestant churches for reconciliation, and the restoration of their visible
unity in faith, sacramental life, and witness in the world. Over the past century especially, this
quest has dramatically altered the relationship of these divided churches to each other. The
isolation, condemnations and mistrust, which characterized their relationship for centuries,
have given way in many places to new encounters. These are characterized by opportunities
for prayers together, for theological reflection together, and for witness together for the well-
being of the society. A number of the churches have clearly affirmed that the goal of this
process is the restoration of full communion. This means a full unity of churches in the
common profession of the Christian faith and expressed in the sharing together in the
Eucharist, the most important act of Christian worship.1

1
Thomas E. Fitzgerald, “The Ecumenical Movement: An introductory History (London: Greenwood publishing
Group: 2004)1-2
 3. Background and functions of Regional Ecumenical Councils

In the initial stage of the foundation of the World Council of Churches in 1948, there were no
regional ecumenical organizations yet. The first to come into being was the East Asia
Christian Conference, in 1957. It was followed in 1959 by the Conference of European
Churches (CEC). At the early stage of this new development in the ecumenical movement,
the leadership of the WCC voiced some concern that it would lead to fragmentation and
weakening of the oneness of the movement. However, the creation of regionalized
ecumenical instruments reflected the felt need of the churches for a place where they could
deal with the specific issues of their region, and make their voice heard at the regional level.
Regional ecumenical organizations also provide a context for the churches to express and
celebrate their common regional identity, culturally, historically and politically. Although the
regional ecumenical organizations (REOs as they are being called) share a common identity
and constitute a distinctive group within the one ecumenical movement, they differ in
approach, priorities, working style, and structure, according to the particularities of each
region. It should be underlined that the regional ecumenical organizations are entirely
autonomous bodies, which in no way depend structurally or otherwise on the WCC. The
WCC has formally acknowledged the REOs in its Rules as "essential partners in the
ecumenical enterprise". This partnership is reflected in the intensive programme cooperation
between WCC teams and REOs, in a variety of ways, according to the nature of the
programmes and the regional priorities.2

4. Different Regional conference contribution towards ecumenism

4.1. Christian conference in Asia

The Christian conference of Asia (CCA) was the first institutionalized expression of regional
ecumenism.3 It was initially formed as East Asia Christian Conference (EACC) in Prapat,
Indonesia, in 1957 and led to a more comprehensive and relevant prophetic witness into
Asian realities in pursuit of Asian church identity and unity. 4 After the First Assembly in
1957 in Prapat, Indonesia, the progress of the movement was so fast that at the Second
Assembly of the EACC held in 1959, in Kuala Lumpur, Malaysia, thirty-four churches and
fourteen national councils of churches or Christian councils participated. In 1973, at its Fifth

2
https://www.oikoumene.org/node/6240 accessed on 6th March 2022
3
Tosh Arai and T.K. Thomas, “Christian Conference of Asia,” Dictionary of the Ecumenical Movement, edited
by Nicholas Lossky, et al. (Geneva: WCC Publications, 1991), 151.
4
Kang-Hee Han, “Still We Need Friends,” World Council of Churches (70/3, October 2018): 487-498.
Assembly in Singapore, it was renamed Christian Conference of Asia, with a more
centralized office and structure.5

The Christian Conference of Asia (CCA), has sought to hold together the two defining poles
of the context of Asia, namely its multi-religiosity and its poverty, through its insistence that
issues of justice and peace are not just about Christians but about all people of Asia. 6 A
comprehensive reading of the Asian ecumenical movement makes clear that, although not
often explicitly expressed, justice and peace have been the heartbeat of the Asian ecumenical
movement.7 According to Ariarajah, the reality which gives a new flavor and a solid
grounding to Asian ecumenism is the fact that the ecumenical movement in Asia is about “the
People of God in the midst of All God’s People,” and its mission is about the “healing of the
nations.”8 “Faith, ideology, culture and political vision” were seen as “one complex whole
that contribute to the ‘Asian Reality’, a much-used phrase within Asian ecumenism.” 9 The
CCA also makes concerted efforts to create ecumenical awareness among various church
traditions in Asia through inter church relations, seminars and consultations, publications and
study programmes.10

The Christian Conference of Asia and the Federation of Asian Bishops’ Conferences have
cooperated along with other ecumenical bodies in Asia and have taken up for common
engagement important issues such as interreligious dialogue, inculturation, and the role of the
laity.11 With the participation of the CCA and the FABC 12 a committee on the Asian
Movement for Christian Unity (AMCU) was set up. Several meetings of AMCU has been an
important instrument for joint work in ecumenical formation. 13 Since 1993, an Asian
Ecumenical Committee (AEC) with representatives from the CCA and the FABC has also
met regularly; with the AMCU it has provided opportunities to manifest the “unity that is
already within us.” One of its stated goals is to help ensure that all denominations (here

5
Aruna Gnanadason, “The Contributions of the Ecumenical Movement in Asia to World Ecumenism,” The
Oxford Handbook of Christianity in Asia, edited by Felix Wilfred (Oxford: Oxford University Press, 2014),
https://www.oxfordhandbooks.com/
6
Peniel Jesudason Rufus Rajkumar, “Asian Ecumenical Contributions to Theologies of Justice and Peace,”
World Council of Churches (69/4, December 2017): 571-584.
7
Peniel Jesudason Rufus Rajkumar…, 571.
8
S. Wesley Ariarajah, “The Ecumenical Movement in Asia in the Context of Asian Socio-political Realities,” in
Christian Theology in Asia, edited by Sebastian C. H. Kim (Cambridge: Cambridge University Press, 2008), 228.
9
Wesley Ariarajah, “Ecumenism in Asia as Interfaith Dialogue – A Historical Survey,” in Asian Handbook for
Theological Education and Ecumenism, edited by Hope Antone et al. (Oxford: Regnum Books, 2013), 258.
10
O.L. Snaitang, A History of Ecumenical Movement: An Introduction (Banglore: BTESSC/SATHRI, 2004), 194.
11
Aruna Gnanadason…, https://www.oxfordhandbooks.com.
12
Federation of Asian Bishops’ Conferences
13
Aruna Gnanadason…, https://www.oxfordhandbooks.com.
including the Roman Catholic Church and other evangelical/Pentecostal churches) are drawn
into closer cooperation for the development of concrete responses to Asian realities.14

4.2. All Africa conference of churches

Africa is pluralistic continent. Cultural differences, drawbacks in developmental work,

colonialism, resurgence of tribal feud and social unrest marked the significant features of
Africa.15 The AACC (All Africa conference of churches) was conceived at an All Africa
Church Conference held in Ibadan, Nigeria in 1958.16 Later it was formally inaugurated in
1963 as an ecumenical fellowship that represents more than 120 million African Christians in
174 national churches and regional Christian councils. 17 The first assembly of the AACC was
convened in Kampala, Uganda in 1963 following the successful preparation of the
provisional committee.18 The theme of the Kampala assembly was Freedom and Unity in
Christ. AACC is a fellowship of churches which confesses Lord Jesus Christ as only God and
the savior according to the scriptures and therefore seek to fulfill together common calling to
the glory of the one God Father, Son and the Holy Spirit.19

With its current membership of 183 churches (in 42 African countries) and 24 National
Councils of Churches, the AACC is one of the most significant ecumenical structures on the
continent.20 social issues in the African context have often prompted theological
developments in the AACC. AACC interacted with both secular and wider ecumenical
discourse on development including the social analysis of liberation theology. 21 AACC
sought to identify with the aspirations of the peoples of the continent and exhorted the
churches to participate in the building of the African nation. AACC continued to accompany
the churches in their engagement in the decolonization and nation-building processes. It also
played a significant role in the dismantling of apartheid in Southern Africa.22

14
Aruna Gnanadason…, https://www.oxfordhandbooks.com.
15
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 194.
16
Teddy Chalwe Sakupapa, The Ecumenical Movement and Development: The Case of the All Africa
Conference of Churches (AACC), https://doi.org/10.25159/2412-4265/4593.
17
WCC, All Africa Conference of Churches, WCC. www.oikoumene.org/en/member-churches/africa/aacc
18
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 195.
19
John S Pobee, “All Africa Conference of Churches,” Dictionary of the Ecumenical Movement, edited by
Nicholas Lossky, et al. (Geneva: WCC Publications, 1991), 15.
20
Teddy Chalwe Sakupapa…, https://doi.org/10.25159/2412-4265/4593.
21
Teddy Chalwe Sakupapa…, https://doi.org/10.25159/2412-4265/4593.
22
John Gaturo Gatu, The Role of All Africa Conference of Churches (AACC) In International Conflict
Management: A Case of South Sudan (Research Project Submitted to the Institute of Diplomacy and
International Studies: University of Nairobi, 2015), 10.
There are efforts at regionalization of the AACC so as to bring the ecumenical movement
face to face with local needs and innovative solutions. With the incorporation of the African
Sunday School Curriculum Project and the Ecumenical Programme for Emergency Action in
Africa, the AACC became more comprehensive and influential. 23 Since 1989 the national
councils of southern Africa and the AACC are together responsible for coordinating the
emergency work of the sub-region. There are similar developments in process in eastern and
northern Africa, central and western Africa.24 The AACC works side by side with the world
council of Churches and other ecumenical bodies. It also assisted in carrying out the
programmes of the WCC’s division of Inter-Church Aid, Refugee and World Service. 25 The
ecumenical vision of the AACC was holistic and its activities were well spread over to
women’s affairs, youth, evangelism and Christian education, leadership training and
interfaith dialogue.26 AACC has been working at all-Africa events such as a women’s event
in Lome (1989), a youth and student’s event (1990), and a lay and ordained leaders’ event
(1991) to explore the church’s mission for today. 27 The hope of these meetings was the
diverse peoples of Africa will share information from their respective spiritual and cultural
resources, learn from each other’s knowledge and experiences, identify common problems
and participate in finding possible solutions.28

4.3. Pacific conferences of churches and others

The Pacific region includes those classified areas that are known as Polynesia, Micronesia
and Melanesia. They are mostly island nations inhabited by numerous tribes. Like most
nations in Africa and Asia the Pacific regions too witnessed waves of Western intuition and
colonization. The beginning of Christian presence in the region was attributed to the arrival
of Spanish missionaries in Micronesia in 17th century. However, its significance spread and
impact began with the coming of London missionary Society (LMS) missionaries to Tahiti in
1798. With the exception of Fijians of Indian origin in the Fiji, the LMS Christianity became
the faith of most Pacific peoples. Other missions like the Methodist, Catholics etc. have also
made a significant presence in the region. The Catholic Church in particular is by now the
largest single church in the region and the biggest in New Caledonia Papua New Guinea.29

23
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 195.
24
John S Pobee, “All Africa Conference of Churches,” …, 15.
25
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 196.
26
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 196.
27
John S Pobee, “All Africa Conference of Churches,” …, 15.
28
John S Pobee, “All Africa Conference of Churches,” …, 15.
29
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…,196
The Malua conference of the Islander Christians, which was held in 1961, was a milestone in
the history of the ecumenical movement in the region for three things. First it decided to form
a Pacific conference of churches and to hold its first assembly in 1966. Secondly, it
contributed towards the setting up a Pacific Theological Conference College in Suva in 1966.
It is an International Theological Training Institution. Meanwhile, two ecumenical
associations of theological schools were organized: the South Pacific Association of
Theological schools (SPATS) for institutions east of Papua New Guniea and the Melanerian
Association of Theological School (MATS) for institution in Papua New Guniea and the
Solomon Islands. Lastly, the development of an ecumenical Christian education department:
its duty was to write Christian educational curriculum and lessons for churches religious
schools right from the preschool level to the adult grade. Lessons were written from the
perspectives of the people and so were related to the culture of the region. 30The Pacific
conference of churches was formed at the assembly in Lifou Island in 1966. It conducts
conference meetings once in every five years.31

It was initiated within the PCC family of protestant churches as the catholic church has
maintained its distance. But after the Vatican II its attitude has completely undergone
tremendous transformation. They began to cooperate with other Christian churches and
conference. Following the unanimous decision of the Catholic Bishops conference of the
region, the Catholic Church joined the PCC in 1976. The Catholic theological schools
became members of both, the already constituted ecumenical Association of theological
schools, i.e., of MATS and SPATS. In order to strengthen the relationship further, the central
Catholic seminary was set up near Pacific classical college. This development provided an
occasion for dialogue, interaction, co-operative efforts and mutual understanding in
Theological Education. The PCC is therefore a symbol of ecumenical fullness and it leads the
way even in the contacts of diversities and purities.32

The programme of the PCC are broad and integrative. Its objective is to see that fellowship
ecumenical fellowship is not a fellowship of church leaders alone but a total participation of
the entire Christian community. So, PCC tries to reach out to the churches with various
programmes. It conducts seminars and family welfare and helps churches on different
activities. Besides that, it is engaged in the promotion of young people and encourages their

30
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…, 197
31
O.L. Snaitang, A History of Ecumenical Movement: An Introduction..,198
32
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…,199
leadership role in church and society. At the same time, it did not neglect the potential of
women participation in leadership who were engaged in general welfare of villagers.33

5. Reflection and conclusion

The history of ecumenical moment is an integral part of the history of Christianity. With the
changes in societal order thus also challenged the order system in church. Which led towards
the cry of Global ecumenism movement in pursuit of goal in forming Catholic goals of
church that is of unity and cooperation among churches. And in doing so with the global
crisis the regional and local voices of the churches were give importance. Regional
ecumenical principle aims include helping their members to shape a common Christian
response to issues of regional concern, and serving as a bridge between churches and national
councils in the region and worldwide organizations. Regional Ecumenical movement is not
just a moment of institutions, conferences, ideologies or issues but also a movement of
individual person.

Today world has become a global village where within a blink of second the so call
influencing world are being followed and soon found crawling into every aspect of our lives,
which includes church as well. In such context we are to keep in mind as church what role we
are called to play are we going to be like the world or the light of the world in which every
individual’s ethos are given importance and heard.

Bibliography and webliography

Arai, Tosh and T.K. Thomas. “Christian Conference of Asia,” Dictionary of the Ecumenical
Movement, edited by Nicholas Lossky, et al. Geneva: WCC Publications, 1991.

33
O.L. Snaitang, A History of Ecumenical Movement: An Introduction…,189-99
Ariarajah, Wesley. “Ecumenism in Asia as Interfaith Dialogue – A Historical Survey,” in
Asian Handbook for Theological Education and Ecumenism, edited by Hope Antone et al.
Oxford: Regnum Books, 2013.
Fitzgerald, Thomas E. The Ecumenical Movement: An Introductory History. London:
Greenwood Publishing group, 2004.
Gaturo Gatu, John. The Role of All Africa Conference of Churches (AACC) In International
Conflict Management: A Case of South Sudan. Research Project Submitted to the Institute
of Diplomacy and International Studies: University of Nairobi, 2015.
Gnanadason, Aruna. “The Contributions of the Ecumenical Movement in Asia to World
Ecumenism,” The Oxford Handbook of Christianity in Asia, edited by Felix Wilfred.
Oxford: Oxford University Press, 2014.
Han, Kang-Hee. “Still We Need Friends,” World Council of Churches (70/3, October 2018):
487-498.
Pobee, John S. “All Africa Conference of Churches,” Dictionary of the Ecumenical
Movement, edited by Nicholas Lossky, et al. Geneva: WCC Publications, 1991.
Rufus Rajkumar, Peniel Jesudason. “Asian Ecumenical Contributions to Theologies of
Justice and Peace,” World Council of Churches (69/4, December 2017): 571-584.
Snaitang, O.L. A History of Ecumenical Movement: An Introduction. Banglore:
BTESSC/SATHRI, 2004.
Teddy Chalwe Sakupapa, The Ecumenical Movement and Development: The Case of the All
Africa Conference of Churches (AACC), https://doi.org/10.25159/2412-4265/4593.
WCC, All Africa Conference of Churches, WCC. www.oikoumene.org/en/member-
churches/africa/aacc
Wesley Ariarajah, S. “The Ecumenical Movement in Asia in the Context of Asian Socio-
political Realities,” in Christian Theology in Asia, edited by Sebastian C. H. Kim.
Cambridge: Cambridge University Press, 2008.

https://www.oikoumene.org/node/6240 accessed on 6th March 2022