Ecumenical Relationships in a Post-denominational Era

Two learnings from the ecumenical movement

See Neal D. Presa’s Essay, “Ecumenism in a Post-Denominational Time”

See Susan E. Davies’ Essay, “Ecumenism in a Post-Denominational Age”

I had opportunity in 2010 to take some small leadership roles in the international ecumenical movement.  This has been an honor and a joy, through which I have learned a lot.   In this process two things have become clear about this week’s topic, arising from the history of global Christian relationships, and from societal shifts in the US, through which mainline Protestant churches are striving to find their way.  While these two issues seem to be in some ways incompatible, they are in fact related in cause and substance.

The first is that some US and European churches which have historically been given leadership to a variety of global ecumenical organizations continue in leadership positions, both in funding and in crafting vision and strategy.  While collaboration has much increased over the years, these historic leaders still play a significant role, and offer funding support that the organizations continue to rely upon.

The second is that change has come to the US religious scene.  Since the post-World War II era, when the World Council of Churches was formed, the place of mainline Protestant churches and institutions has shifted from somewhere near the center to somewhere near, or at, the margins.  Many fewer people worship in our congregations; many fewer dollars stream to central denominational offices.  There are fewer staff, therefore, and fewer funded programs flowing out of those offices.  While the decline started well before (for many, decades before) the current recession, the current crisis has increased anxiety for many in denominational headquarters, and increased the sense of a need to focus on ministries that are central to the mission of the communion – which may or may not include global ecumenical relationships.

So, as leadership and funding roles in the global ecumenical movement continue for mainline Protestant churches in the US, the funding and energy to continue and strategize creatively for the future of this movement within the US declines in many places. Meanwhile , a lot of energy in the church has gone south – many of the churches of the Southern Hemisphere have grown precipitously and continue to be very effective in their ministries of evangelism.  Many of the largest communions in the world are now based in the global south.  Recognizing these disconnects can either paralyze or catalyze reflection.

On the nature of denominations

One issue to ponder is the nature of denominations themselves, and what they do or how they impact the nature of the church at large – and, of course, how they impact the ways in which Christians of different traditions relate.  Duke Divinity School has provided a venue for scholars, pastors and denominational staff to offer insights on these questions in their series on The Future of Denominations.   Brian MacLaren, a noted leader in the emergent church movement, recently published a piece on the value of denominations in this series.  Among the things denominations do that are valuable, MacLaren notes seven: denominations embody an ethos; conserve treasures; support relationships; protect physical assets; protect and preserve human assets; see and solve problems; and create policies.  While affirming these, MacLaren remarks on the changes in US society forcing denominations to transform the ways in which we employ these best practices.  MacLaren states, “It’s no longer about keeping things at equilibrium. Now we’re dealing with constant external change.”  MacLaren, who pastors a non-denominational church, affirms that “The future is ecumenical”, and notes the paradox of leaders in the emergent movement – a mark of which is lack of identification with a denominational marker – wanting not only to be connected, to find connectionalism, but to expand connectionalism beyond confessional identity.

As I think through where the global ecumenical movement is today and where we might be headed, a few things come to mind.

• Justice work, and visible, tangible moves toward justice and equity, will continue to be crucial for the movement.  White male leaders continue to hold many of the most visible roles.  The Accra Confession, adopted by the World Alliance of Reformed Churches (a predecessor body to the World Communion of Reformed Churches) in 2004, notes the terrible power of empire that has grown magnificent wealth for the few while tens of thousands of people die each day from poverty and malnutrition.  Accra also notes and analyzes issues of global climate change and the impact of these on life here on earth, particularly on the most vulnerable. Inclusion of more diverse perspectives in leadership will strengthen the ministry of the church in the world, and provide foundation for our witness to Jesus’ love and justice.
• Additionally, the issue of women’s ordination continues to be seen, conversely, as an opportunity for and a stumbling block to unity.  Global ecumenical justice work requires a focus on this key issue. The crucial role women play in economic development, identified by Amartya Sen, Martha Nussbaum, and a host of others, is mirrored in the church.  The church needs the leadership of women to move faithfully into the future; the ecumenical movement can fruitfully continue and expand its work in this arena.
• Participation in global mission, development, and leadership development work can identify new leaders and assist communions in economic and social development in their contexts.  The Lutheran World Federation has departments that assist in mission, development and theological education; the World Communion of Reformed Churches focuses on women and youth in leadership and offers training to both groups.
• The growth of Islam and other world religions, and growth in interest in these (even as Islamophobia continues to grow, harming many in its path), calls for global Christian conversation.  Particularly in the US, as Christian identity grows ever more alien and misunderstood or not understood, the need to witness to the Gospel becomes ever more urgent.  This is an issue around which the ecumenical movement can offer leadership and training.
• Struggling with the issue of power and the control money often lends continues as a call to leaders and member communions in the movement.  The vision of oneness, prayed for by Jesus (John 17:20-26), is a challenge to which the church has often spoken; but actual movement toward this vision is much harder.  What does it mean that the energy has moved south, as Philip Jenkins and many others remind us?  The national and global ecumenical organizations exist as living signs of God’s grace, for human sin could so often completely doom the attempt to be one.  Working with diverse understandings of the church and what our common call might be is good exercise for us who follow Jesus – it both keeps us humble and reminds us that together we have more collective wisdom than we can access, each one, alone.  This last truth calls us to continue to strive for the unity to which we are called in Christ.

On Wednesday, Sue Davies and Neal Presa join the conversation.

See Neal D. Presa’s Essay, “Ecumenism in a Post-Denominational Time”

See Susan E. Davies’ Essay, “Ecumenism in a Post-Denominational Age”