Research and ecumenical formation

Although formation and research have been present in almost all human cultures, it is modern culture in particular which has emphasized them as imperative components of human activity in order to maximize the fulfilment of human possibilities. Both are thus present in the modern ecumenical movement, though as we shall see the relationship between them has not always been clear.

We should begin, however, by considering what is specific about ecumenical formation and research. The Life and Work conference on Church, Community and State (Oxford 1937) gave special attention to defining the term "ecumenical". At a moment in history when the power of the nation-state was being expressed in many different ways and important voices in world opinion were emphasizing the need to develop international institutions, Oxford insisted on a fundamental distinction between "ecumenical" and "international".

The term "international" necessarily accepts the division of humankind into

separate nations as a natural if not final state of affairs. The term

"ecumenical" refers to the expression within history of the given unity

of the church. The one starts from the fact of division and the other from

the fact of unity in Christ. The thought and action of the church are

international in so far as the church must operate in a world in which the

historical bodies share with the rest of humankind the division into

national and racial groups. They are ecumenical in so far as they attempt

to realize the una sancta, the fellowship of Christians who acknowledge

the one Lord.(1)

While the international ethos looks for the realization of "human brotherhood", the churches aim specifically at a unity that witnesses to God's love. Internationalism has a mainly secular dimension; ecumenicity cannot be correctly understood without a theological approach. The contribution of Christian communities to internationalism demands the realization of the una sancta, the fellowship of churches and Christians who acknowledge the one Lord.

This recognition in the 1930s that fellowship is one of the key words of the modern ecumenical movement was echoed in the constitution of the World Council of Churches, which came into being in 1948 as "a fellowship of churches", a koinonia of ecclesiai which witness to what they know: that God "has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth" (Eph. 1:9f.). In the sphere of Christian fellowship, the divisions that separate human beings are turned aside (Gal. 3:26-29).

Ecumenical formation and the research which supports it are thus called to shape that ethos which aims at the fulfilment of the fellowship of God's children -- an ethos of unity and care nurtured by the grace which is God's gift. It takes into consideration first of all those who are weak and suffering. The privileged and stronger members of the fellowship must remember the words "bear one another's burdens, and in this way you will fulfil the law of Christ" (Gal. 6:2).

The task of the Christian community, and therefore of the fellowship of churches, is to carry on God's mission. For this unity is necessary. As the Father and the Son are one, so too the believers must be one, so that the world may believe. Oxford made the point in this way:

Lack of unity conflicts seriously with the ultimate and supreme purposes of

the church. These purposes are, and must remain, to proclaim the gospel of

God's love in Jesus Christ to all humankind, to administer the sacraments,

to fulfil the Christian ideal of fellowship, and to guide the souls of her

children in the ways of holiness. No other activity in which she may engage

can be a substitute for these.(2)

Beyond these fundamental objectives, however, the churches are also concerned for developments in secular society:

With her members active in every sphere of life, resident in every land,

owing allegiance to every form of state, the church is concerned with the

whole world, and the whole of life within it... There comes a call to the

church to face in the light of Christ all the facts that may be gathered

from every quarter, and thereafter, in the Spirit and through the grace of

Christ, to work for the manifestation of the new divine order which

appeared in the cross and resurrection of the Son of God.(3)

The necessity of formation in order to fulfil God's mission is obvious. And at a moment of history when churches and Christians have become aware that unity is a fundamental condition of faithfulness to God's missionary commandment, such formation has to be strongly influenced by an ecumenical orientation. However, this is not enough. Facing the problems of the contexts in which the churches are called to respond to this missionary calling means that taking the world very seriously is one of the marks of discipleship. It is necessary to know the world, to analyze and interpret its problems, in order to be better equipped to discern the action of the Holy Spirit through historical processes. In other words, both formation and research are necessary in the ecumenical movement.