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(1949-1955) The Reformed and Presbyterian World (1956-1970) Reformed World (1971)

Volume 55 (1) March 2005

Editor Odair Pedroso Mateus

Contents
Editorial........ The Economic and Social Witness of Calvin for Christian Life Today ..................... The Oriental Orthodox-Reformed International Dialogue .......................................... The Adventist-Reformed International Dialogue .................. The African Independent Churches-Reformed Dialogue ..................... Towards an Alliance of Protestant Churches? The Confessional and the Ecumenical in the WARC Constitutions (I), Odair Pedroso Mateus ................ Pilate, the Empire, and the Confession of the Church, Lukas Vischer ........................ 01 03 08 28 38 55 71

Reformed World is published quarterly by the World Alliance of Reformed Churches 150, route de Ferney, PO Box 2100 - 1211 Geneva 2, Switzerland www.warc.ch

Rev. Dr. Clifton Kirkpatrick Mr. Helis H. Barraza Daz, Rev. Dr. Henriette Hutabarat-Lebang, Rev. Dr. Gottfried W. Locher, Mrs. Marcelle Orange-Mafi, Rev. Dr. Ofelia Ortega, Rev. Prof. Lilia Rafalimanana Geneva Secretariat Rev. Dr. Setri Nyomi - General Secretary Ms. Yueh-Wen Lu - Youth Rev. Patricia Sheerattan-Bisnauth - Partnership of Women and Men Ms. Jet den Hollander - John Knox-WARC Mission in Unity Project Mrs. Renate Herdrich - Finances Mr. John Asling - Communications Rev. Dr. Seong-Won Park - Cooperation and Witness Rev. Dr. Odair Pedroso Mateus - Theology
President Vice-Presidents

Copyright by the World Alliance of Reformed Churches, Geneva. Except where otherwise stated, the writers of articles are alone responsible for the opinions expressed. No article may be reproduced in whole or in part without permission.
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Editorial

The refugees and the pastor - They were thousands fleeing persecution because of their faith. One of them was a widow still stunned by the murder of her husband and anxious about providing for their three small children. The pastor not only prayed for them and offered them the strong hand of solidarity. He also wrote letters and made a long journey to seek diplomatic intercession for them. They were French Protestants. He was John Calvin. As churches around the world prepare themselves to celebrate the 500th anniversary of Calvins birth in 2009, an international consultation on Calvins economic and social witness, held in Geneva late in 2004, urges the Reformed family to rediscover Calvin beyond the tenacious stereotypes of Calvin. The statement adopted at that consultation is published in the present issue.

Break the wall! - The Scottish theologian William Blaikie wrote about the Alliance in 1884 that if we get our hearts large enough to embrace all our Presbyterian brethren, the proofs of enlargement will go on, and we shall begin to long earnestly for wider fellowship. Blaikie would probably be surprised to learn that more than one century later the Alliance would be not only alive and active but also fully committed to the spiritual and ecumenical vision of seeking wider fellowship that he had put forward. In the past thirty-five years WARC has been involved in ecumenical dialogue with a wide range of Christian churches and Christian world communions. This issue of Reformed World includes the reports of several years of theological and ecumenical conversations that the Alliance has had with the Oriental family of Orthodox Churches, with the Organisation of African Independent Churches as well as with the Seventh-day Adventist Church. Christianity in the African context, the service of women in the church as well as the mission of Reformation churches in a world of widespread injustice and environmental destruction are some of the themes addressed by these ecumenical conversations.

Crossing ten seas - Blaikies words about the Alliances ecumenical vision and engagement are quoted at the beginning of the article Towards an Alliance of Protestant Churches? The Confessional and the Ecumenical in the WARC Constitutions (I). At a time when the ecumenical goals as well as the structural means to achieve them clearly suffer from a limited degree of consensus within organised ecumenism, different Christian families recognise the need to contribute towards a new ecumenical spring. The old questions of the ecumenical self-understanding of the Christian world communions and that of the relations between them and the organised forms of the ecumenical movement thus appear in a new light. The article published in this issue of Reformed World attempts to contribute to this discussion by taking the dtour of history. It addresses to the 1875 constitution of the Alliance of Presbyterian Churches the issue of the interplay between confessionality and ecumenicity.

Pilate and Iraq - At that time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices At the closing worship of the Calvin conference which I mentioned at the beginning of this editorial, Lukas Vischer, the well-known Reformed theologian and ecumenist, reflected on Luke 13.1-5. He concluded his meditation by challenging us to overcome our indifference to the demolition of Palestinian houses or to the bombs falling on the population of Fallujah in Iraq.

Odair Pedroso Mateus

The Economic and Social Witness of Calvin for Christian Life Today
Laity and pastors, women and men, scholars from north and south, east and west, gathered for a consultation of the World Alliance of Reformed Churches, the John Knox International Reformed Center, and the Faculty of Theology of the University of Geneva, which took place in Geneva from 3 to 6 November 2004. The purpose was to rediscover Calvins witness for the commitment of Reformed Christians in the economic and social realities of our time.

The pastor, an exile and resident alien, reached out to offer the strong hand of fellowship to a flock of refugees. This group spoke a language he knew, others later would speak different ones, but all shared the condition of having been uprooted from home and everything familiar. The young man remembered that from his own experience. Thankful to have been received into this community, these new exiles asked for prayers for the friends they had left far away, and help for themselves, in the name of the one Lord Jesus Christ and His gospel. Sometimes refugees might be able to bring with them the means to set up a new life, but not this group. Some of these were able and willing to work but needed jobs. Others brought little more than their faith and their shattered lives: a widow still stunned by the murder of her husband and anxious about providing for their three small children, a man who had been crippled by torture wondering if he could bear to be dependent even on these generous unknown neighbours.

The pastors name was John Calvin. Many prayers were already being offered; the new names of these refugees from Provence would be added to the intercessions. Calvin himself wrote letters and made a long journey to seek diplomatic intercession for those still being persecuted. Meanwhile the varied circumstances of each refugee would be taken into account. The able-bodied would be introduced to the appropriate authorities so they could seek residence and work and permission to establish themselves. Those in need would be given the practical resources to begin a new life, with dignity, and education for the future if they could not return home. This scene would be repeated many times over the years. The languages would change, the varied cultures and nationalities would multiply, but the network of solidarity in faith and in mutual communication in social and material ways would grow and spread. Refugees would worship, live, and work in Geneva, or would be helped on their way; some would return home, others would
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come. Visitors and students and citizens crossed paths, built ties of friendship, fellowship, common purpose across the bounds of geography and rank, of political situation, of wealth and poverty, of custom and gender. This picture of Calvin may come as a surprise to the twenty-first century, but the members of our consultation believe that Calvin has been often misrepresented. We believe that the rediscovery of Calvin has something relevant to contribute to the witness of Reformed people and churches today with regard to social and economic issues. Calvin was certainly no stranger to challenges in these aspects of life, but he met them with a biblical vision of the spiritual and practical coherence of Gods world. Calvin did not compartmentalize any dimension of human life or separate it from all the others. He was fully convinced that both earthly life and the life to come were created and redeemed by God. Every aspect of life, therefore, is integrated with every other, and every person truly lives only in koinonia, fellowship, solidarity, with all the rest of Gods creation. One might ask whether this picture of Calvin is justified. Current opinion claims that everyone knows that Calvin is the father of capitalism but was he really? This Weber thesis itself is often misunderstood; careful readers of the sociologist point out that Weber claimed that some Calvinists were responsible for
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the spirit of capitalism. In fact, since the sources of Calvinism which Weber studied come from the 17th and 18th centuries, and one of his examples is Benjamin Franklin (!), it is obvious that his spirit of capitalism is related to some strands of later Calvinism and does not have anything to do with Calvin himself. On the other hand, many heirs of Calvin have found in this heritage an inspiration for liberation and devotion to justice and the common good at whatever cost. It remains clear that in public opinion and often even in the churches, Calvin is certainly misunderstood. This is not surprising since, like every historical figure who has made a decisive impact, Calvin has been adapted and appropriated in many ways. Calvinism is a dynamic tradition, prizing its self-critical creed (ecclesia reformata semper reformanda secundum verbum Dei), though honest followers of Calvin are among the first to admit that they have not always lived up to this goal. Over time Calvinists have developed some a spects of Calvins teaching or practice, neglected others, and reinterpreted still more. Selective memory inevitably distorts. And in some cases there has been deliberate distortion of Calvins teaching. Deliberate or at least practical denial of Calvins inconvenient insistence that Christians must do for their neighbours what they would have their neighbours do for them, even to the point of expending their lives, honour, and possessions. Deliberate or practical denial of Calvins clear

demand that the reckoning of sin and active repentance begins with ourselves. No doubt Calvin, like the originator of any historical movement, would be utterly amazed by many of the things ascribed to him today Today. When the world is so different. When Christians and churches are challenged in countless and varied ways. Economic injustice is evident on every hand. The global market appears to be the one law of commercial exchange a kind of hegemonic control once associated with political empires. Rampant consumerism fuels a life of ease for those at the top who profit from the limitless growth, while debt crushes the vast majority. The means of production are subordinated to the unregulated accumulation of wealth. Even if that makes human beings cogs in an economic machine. Even if it means natural resources are appropriated by a minority or altered beyond all recognition. Even if that abuse of power and natural wealth reduces already marginal populations (especially women, children, the elderly) to abject poverty. Even if the next generations (including the grandchildren of those who now conspicuously use more than their fair share) may come into a world which can no longer sustain life in any worthwhile form. Destruction leads to violence, conditions of violence multiply conflicts. In the midst of this Christians and churches themselves are divided: Christians divided within themselves and over against each other, divisive struggle within and between churches or communities of faith. What is

right? What is my mission, our mission? Can we speak of our at all? As we anticipate the five hundredth anniversary of Calvins birth in 2009, the findings of this consultation challenge Reformed people and all churches to reconsider whether Calvin might offer some insights into new or better ways to view social and economic issues. We are prompted to speak at this time by considering the various writings of Andr Biler which have been concerned with rediscovering Calvin for our day. We celebrate the work of Prof. Biler, who has acted in accord with what he has studied, and the forthcoming (2005) English translation of his book, Calvins Economic and Social Thought (first published in 1959). We believe that rediscovering Calvin can help members of the World Alliance of Reformed Churches to take up the challenge of the 2004 Accra general council which, in the face of the financial and economic powers, called churches to covenant on matters of economic injustice and environmental destruction. In Accra, in addition to confessing the guilt of those of us who benefit from complicity in these systems of destruction, we affirmed that God is a God of justice and in a special way the God of the destitute, the poor, the exploited, the wronged, and the abused. We rejected any ideology or economic regime that puts profits before people, does not care for all creation, and privatizes those gifts of God meant for all. Calvin was absolutely convinced that
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the earth is the Lords and that this earth is a marvellous abundance of gifts entrusted to human beings for their delight and their use. Entrusted means that everything, whether natural resource or human ability, is held in trust. Material things are not personal possessions but means to serve the common good; individual talents of mind or physical skill or artistic creation find their right purpose in mutual support within the whole society. The Creator intended every human being to know that because she or he is a member of the global human family by birth, each one must recognize every other person as his or her own flesh and bone. Human society is held together by the diversity of individual gifts and varied vocations, since no one can be truly human alone and everyone needs what others bring to the common table. Living together in justice and peace requires that everyone accept communal limitations and training or discipline; living together in harmony and grace requires self-discipline and respect for others. Life together is intended to be the arena in which sinful and broken people are restored, to reflect clearly the image of God, to conform to the likeness of Jesus Christ; it is to be the place where the earth and the oikoumene, the human family, are transformed into what they were meant to be. In faith, Calvin the biblical preacher affirms that this process cannot fail; in practice, Calvin the realist recognizes that the process is begun but not fully visible. However, by the power of the Holy Spirit,
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this process of re-creation is also a task committed to the people of God, who are challenged by seeing how much there is to do, who find strength and energy because they know that they are never alone: they always work with God and with each other. Daily working towards the renewal of all life is each Christians calling, responsibility, and privilege. However, for Calvin, working together to renew the social and economic world is also the common responsibility of the church as church, both in local situations and international contexts, acting both with those of the same confession and with all followers of the gospel the ecumenical church. The rediscovered Calvin is a person working with other church and civil leaders. Eminently practical, Calvin knew that what is everyones job is no ones job, which is one compelling reason to have specific offices leading the church or community to be actively engaged. Each office or standing committee also provides a structure for ecumenical cooperation, across national and cultural and geographic lines. Calvins teaching on the ministries of the church placed great emphasis on the corporate character of leadership and introduced lay church offices alongside clerical ones. Pastors proclaim and explain Gods gospel and law, they encourage those committed to their care, they challenge them to be faithful children of God and responsible stewards. Lay elders and pastors together train and reprove those who harm each other, and reconcile those who repent. Lay deacons lead the church in corporate

response to the situation of the poor and afflicted, caring for each according to her or his need, with cheerful assistance and respectful care. Teachers are charged with educating all Gods people, contributing significantly to the international character of Christian social and ethical consciousness as Calvins own example demonstrates: besides refugees, many students came to Geneva and returned home to build a network of ecumenical leaders across Europe. Every Christian is expected to learn Gods will and teach it to others according to her or his vocation. Every Christian is responsible for mutual reproof and forgiveness and reconciliation in her or his own place. All Christians are obligated to serve the poor, needy, and afflicted recognizing that these brothers and sisters are their equals in Gods sight, they embody Christ. All Christians are also part of the larger church, and the church as church is called to fulfil these ministries and so it establishes structures of leadership to

enable corporate witness. In the present day, churches and Christians are invited to take seriously the corporate and personal character of their commitment to social and economic justice, finding for themselves the right forms to insure that the common calling to love the neighbour as oneself actually is implemented. Who will do it? is not a rhetorical question! Who has the energy or vision to respond to the needs of this day? We believe that the rediscovered Calvin can offer some suggestions for both vision and resources. Calvin was deeply and personally convinced that stewardship of all earthly gifts for the common good, and justice and love in all human relationships, are not optional for any human being. Addressing Christians, he insisted that love for neighbours all people who dwell on earth is often the clearest evidence for the true worship of God, and the Spirit of God is the source of power for working towards life abundant for all Gods creation.

Names and origin of all invited participants

Bishop Gusztv Blcskei, Hungary Prof. Dr. James D. Bratt, USA Prof. Dr. Eberhard Busch, Germany/ Switzerland Prof. Dr. Franois Dermange, Switzerland Prof. Dr. Edward Dommen, Switzerland Prof. Dr. Jane Dempsey Douglass, USA Prof. Dr. Margit Ernst, Germany Rev. Prof. Eduardo Galasso Faria, Brazil Prof. Dr. Robert M. Kingdon, USA Dr. Odair Pedroso Mateus, Brazil Prof. Dr. Dennis McCann, USA Prof. Dr. Elsie McKee, USA Prof. Dr. Peter Opitz, Switzerland Prof. Dr. Seong-Won Park, Korea Prof. Dr. Dirk Smit, Republic of South Africa Prof. Dr. Christoph Stckelberger, Switzerland Rev. Dr. Jean-Pierre Thvenaz, Switzerland Prof. Dr. Lukas Vischer, Switzerland
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Report of the International Theological Dialogue between the Oriental Orthodox Family of Churches and the World Alliance of Reformed Churches (1993-2001)
Adopted at the Armenian Catholicosate of Cilicia in Antelias, Lebanon January 23-28, 2001

I. INTRODUCTION
1.Impelled by the prayer of our Lord that all may be one (Jn 17.21) and helped by the Holy Spirit, we, the participants in the Oriental Orthodox-Reformed dialogue, seek to understand each others traditions and grow together towards holistic Christian fellowship and visible unity. 2.Reformed Churches and the Oriental Orthodox family of Churches live side by side in several countries. However, decades of separate existence have caused them to drift apart, resulting in little or no relationship between the Churches. In general, biases about each other have kept the contact between these two communions to a minimum in spite of the inherited Christian faith expressed in the Nicene Creed. 3.The Oriental Orthodox Churches are living Christian communities in Egypt, Syria, Armenia, Lebanon, Ethiopia, India and
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Eritrea, and in lands of immigration. They are ancient Apostolic Traditional Churches in the East which believe in the Creed composed at the Holy Ecumenical Council at Nicea in 325, and completed at the Second Holy Ecumenical Council at Constantinople in 381. They also follow the teaching of the Third Ecumenical Council at Ephesus in 431. As such they believe in the Holy Trinity and in the divine incarnation of the Son of God. They follow the teaching of St. Cyril of Alexandria about one incarnate nature of the Word of God. They reject both the teaching of Nestorius and Eutyches. The one incarnate nature of Jesus Christ to them does not mean that the humanity of Jesus Christ was absorbed in His divinity and thus ceased to exist, but that they were united without separation and without change and continued to exist in the union. 4.During and after the Council of Chalcedon in 451, the Oriental Orthodox

Churches formed a family of Churches since they did not accept the condemnation at this Council of their Saint Dioscorus, the successor of St. Cyril of Alexandria, and due to difference in expressing the mystery of incarnation of the Son of God. Now the misunderstanding that happened during the Council of Chalcedon is being removed and Christological agreements are being reached among Chalcedonian and nonChalcedonian Churches. 5.The World Alliance of Reformed Churches has been involved for about four decades in bilateral theological dialogues with several other world Christian communions.1 In 1992 the World Alliance of Reformed Churches evaluated the results of bilateral dialogues and reaffirmed the significance of such dialogues for the future relationship of Christian Churches in the world. 6.The Oriental Orthodox family of Churches has been in recent years in theological dialogue with the Eastern Orthodox family of Churches, the Roman Catholic Church, the Lutheran and Anglican Churches. The unofficial dialogue with the Eastern Orthodox started in 1964 and became official in 1985. 7.Informal conversations and contacts among the Reformed and Oriental Orthodox Churches during earlier ecumenical gatherings eventually paved the way for officially organising such dialogues between these two Christian communions. Unlike the Reformed Churches, which have the World Alliance of Reformed Churches

as a structure to promote international fellowship, the autocephalous Oriental Orthodox Churches participating in this dialogue (namely, the Coptic Orthodox Church, the Syrian Orthodox Church of Antioch, the Armenian Apostolic Church [Catholicosate of All Armenians in Holy Etchmiadzin and Catholicosate of Cilicia in Antelias], the Ethiopian Orthodox Tewahedo Church and the Malankara Orthodox Syrian Church) do not have such a central structure, hence the decision to engage in conversations with the Reformed Christians had to be agreed to by each of the Oriental Orthodox Churches. After an informal assurance that these Churches were open to dialogue with the Reformed family, a formal letter of invitation was sent out by the General Secretary of the World Alliance of Reformed Churches to the Head of each of the Churches in November 1991. In his letter the General Secretary indicated that Reformed Christians were engaged in several other bilateral dialogues and that they were committed to work for Christian unity. 8.Such contacts and conversations led to a first meeting on 27 August 1992 among a group of authorised representatives of the Oriental Orthodox Churches and representatives of the World Alliance of Reformed Churches at the Ecumenical Centre, Geneva, Switzerland, on the occasion of the Central Committee meeting of the World Council of Churches. This meeting was co-chaired by His Holiness Pope Shenouda III, Pope of Alexandria and
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Patriarch of the See of St. Mark, and Dr. Milan Opocensk, then General Secretary of the World Alliance of Reformed Churches. 9.The representatives of both families were of the opinion that they and their respective Churches were enthusiastic about the possibility of engaging in dialogue and were committed to pursuing it with all sincerity and prayer so that these two families could move towards greater Christian fellowship. An invitation graciously extended by His Holiness Pope Shenouda III to hold the first meeting at Anba Bishoy Monastery, Wadi-EI-Natroun, Egypt, from 2 to 5 May 1993 was accepted, and the meeting was held accordingly. 10.Subsequent meetings were held at Kerk en Wereld, Driebergen, The Netherlands from 10 to 15 September 1994, at the invitation of the Netherlands Reformed Church; at the Sophia Centre, Orthodox Theological Seminary, Kottayam, India from 10 to 15 January 1997, at the invitation of His Holiness the Catholicos Moran Mar Baselios Mar Thoma Matthews II of the Malankara Orthodox Syrian Church; and at Union Theological Seminary and the Presbyterian School of Christian Education, Richmond, Virginia, USA from 10 to 15 January 1998, at the invitation of the Presbyterian Church (USA) and UTS/PSCE; at St. Ephrem Syrian Orthodox Seminary, Maarat Saydnaya, Syria from 10 to 15 January 1999, at the invitation of His Holiness Moran Mar Ignatius Zakka I, Syrian Orthodox Patriarch of Antioch and all the East, at the Carberry Tower Conference
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Centre, Musselburgh, Scotland from 11 to 15 January 2000, at the invitation of the Church of Scotland, and at the Armenian Catholicosate of Cilicia, Antelias, Lebanon from 23 to 28 January 2001, at the invitation of His Holiness Catholicos Aram I, where this report was presented and discussed and then submitted for consideration, as the result of the seven sessions of the dialogue, to the Churches represented on both sides of the dialogue. During these conversations both families were informed and challenged in the process of mutual understanding and listening to each other. 11.The Oriental Orthodox Churches, living in the Eastern tradition, and the Reformed Churches, originating from the Western Latin tradition, have inherited different doctrinal approaches to the mystery of God, accompanied by differences and some misunderstandings of each others positions. Therefore, the objective of the dialogue has been to create an atmosphere of openness and sincerity in order to facilitate our witness to the Lord Jesus Christ, in accordance with the Apostolic Faith in the face of contemporary realities. So the dialogue started by dealing with the understanding of Scripture and Tradition in each others Churches. But such a search was connected to the mission and ministry of the Church today. Needless to say, the progress has been slow, but also productive. 12.One of the highlights of these dialogues has been the adoption, at the session in Driebergen, The Netherlands, on 13 September 1994, of the Agreed

Statement on Christology emerging from the biblical teaching and the patristic roots to which both the partners in dialogue owe their allegiance. This statement is reproduced below:

unconfused union, we confess the holy Virgin to be Theotokos, because God the Word became incarnate and was made human, and from the very conception united to Himself the temple taken from her. As to the expressions concerning the Lord in the Gospels and Epistles, we are aware that theologians understand some as common, as relating to one Person, and others they distinguish, as relating to two natures, explaining those that befit the divine nature according to the divinity of Christ, and those of a humble sort according to His humanity. [Based on the Formula of Union, AD 433] 16.The four adverbs used to qualify the mystery of the hypostatic union belong to our common Christological tradition: without commingling (or confusion) (asyngchytos), without change (atreptos), without separation (achoristos),and without division (adiairetos). Those among us who speak of two natures in Christ are justified in doing so since they do not thereby deny their inseparable, indivisible union; similarly, those among us who speak of one united divine-human nature in Christ are justified in doing so since they do not thereby deny the continuing dynamic presence in Christ of the divine and the human, without change, without confusion. 17.Both sides agree in rejecting the teaching which separates or divides the human nature, both soul and body in Christ, from His divine nature or reduces the union of the natures to the level of conjoining. Both sides also agree in rejecting the teaching which confuses the human nature
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II. AGREED STATEMENT ON CHRISTOLOGY

Introduction 13.In our search for a common understanding of differences in Christology that have existed between us, we have thought it appropriate to focus upon the Formula of Union, AD 433. This formula represents an agreement reached by Antioch and Alexandria following the Third Ecumenical Council in 431, and as such, provides a common point of departure for both parties. We find the interpretations in this agreement to be in accord with the Christological doctrines in both of our traditions Agreed Statement 14. We confess our Lord Jesus Christ, the only-begotten Son of God, perfect in divinity and perfect in humanity consisting of a rational soul and a body, begotten of the Father before the ages according to His divinity, the Same, in fullness of time, for us and for our salvation, born of the Virgin Mary, according to His humanity; the Same, consubstantial with the Father, according to His divinity. For a union had been made of two natures. For this cause we confess one Christ, one Son, one Lord. 15. In accordance with this sense of the

in Christ with the divine nature so that the former is absorbed in the latter and thus ceases to exist. 18.The perfect union of divinity and of humanity in the incarnate Word is essential for the salvation of the human race. For God so loved the world, that he gave his only Son, that whosoever believeth in him should not perish, but have everlasting life (Jn 3.16 KJV).

in the one incarnate Lord. 20.We submit this statement to the authorities of the Oriental Orthodox Churches and to the Executive Committee of the World Alliance of Reformed Churches for their consideration and action.

Signatures of Co-Chairmen on behalf of the representatives of the two Church families:

His Grace Metropolitan Bishoy General Secretary of the Holy Synod of the Coptic Orthodox Church The Rev. Dr. Milan Opocensk General Secretary of the World Alliance of Reformed Churches

Conclusion 19.In offering this statement, we recognise the mystery of Gods act in Christ and seek to express that we have shared the same authentic Christological faith

III.CONVERGENCES AND DIVERGENCES ON TRADITION AND HOLY SCRIPTURE, THEOLOGY, CHURCH AND MISSION, PRIESTHOOD/ MINISTRY AND SACRAMENTS
21.The particularity of the various dialogue sessions has been retained in the presentation of the third part of this report. This third part is organised on the basis of the themes addressed during these sessions. Thirty papers were presented, commented upon, discussed and analysed. Despite a variety of differences in the views of the two sides, areas of convergence have emerged.
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III.1 Tradition and Holy Scripture 22.The understanding of Tradition and Holy Scripture by the two families was extensively discussed during the first, second and third sessions of the dialogue. Oriental Orthodox View 23.The Oriental Orthodox distinguish the Tradition of the entire Church regarding matters of faith from local traditions of the various Churches. They understand both Tradition and Holy Scripture as constituting one reality emerging from the continuing life of the Church. Tradition must be essentially in agreement with the intention
of Holy Scripture, and the authority of the

fathers of the Church is recognised from their acceptance by the Church as a whole.

27. Areas that Need Further Clarification Concepts of history and revelation, with special attention to the 18th and 19th centuries historical-critical Bible Study in the Reformed understanding Methods of interpreting Holy Scripture and evaluating Tradition How our historical contexts affect our understanding of Holy Scripture The question of canonical books in our respective traditions Understanding of the Holy Scripture: its authority and its inspiration

Reformed View 24.While the Reformed Churches respect the position of the Oriental Orthodox Churches, they affirm the normative character of Holy Scripture, which itself embodies the Tradition, in the sense of what was received and handed down by the Apostles (Apostolic testimony). The Reformed Churches affirm a critical distance of Holy Scripture in relation to traditions, in the sense of teachings, practices, customs and interpretations of or alongside the one scriptural Tradition. Hence, the Church must always examine and reform its traditions in the light of Holy Scripture. Areas of Emerging Convergence 25.Both sides acknowledge the deep relationship between the early traditions (the total life) of the Church, as guided by the Holy Spirit, and the emergence of Holy Scripture. The incarnate Word of God is both the source and the judge of the Tradition and the Holy Scripture of the Church which bear witness to Him. 26.Both sides agreed on the normative function of Holy Scripture for the life of the Church. The Word incarnate makes use of human means, including human language and culture. So Holy Scripture and its correct interpretation, guided by Tradition, witnesses to the Word of God in our different contexts.

III.2 The Role of the Theologian in the Christian Community

28.The role and function of theology and the theologian in the community was discussed at the third session. The two families affirm that Almighty Gods Eternal Divine Essence cannot be comprehended. Human reason can approach God only when illumined by the Holy Spirit, through prayers and Holy Scripture. Theology is not only an act of thinking but should be practically related to life and to our salvation. A Christian theologian is one who is rooted in the faith community and nurtured by it. Theologians are called upon to express the beauty and splendour of the divine presence in their theological work. Story and poetry, music and iconography, art and architecture, rites and rituals have been used in various Christian traditions precisely
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to bring out this aesthetic dimension of theology. Our ultimate goal to reach a common theological understanding which is rooted in our Lord Jesus Christ, is based on the Holy Scriptures, and is related to the needs and sufferings of humanity at large.

The communion of saints (Heb 12.1) The temple of the Holy Spirit (2 Cor 6.19) The Church of the first-born (Heb 12.23) The Icon of Heaven (Heb 8.5-6) 31.Unity is a natural characteristic of the Church which reflects her unity with the Triune God: Father, Son, and Holy Spirit. There is one Body, one Spirit, one Lord, one Faith, and one Baptism. 32.Unity in Christ harmonises the diverse gifts of the Holy Spirit in our different contexts. The continuity of the Church in Christ is maintained and guided by the Holy Spirit through the Holy Tradition and the Apostolic Succession. The renewal of the Church is a constant growth and joy in this new life. 33.Regarding mission, the Oriental Orthodox affirm that the Church, as the living Body of Christ, constantly called together and renewed by the Holy Spirit, worships the Triune God on behalf of all Gods creation. This is mission in its totality. The Good News (Gospel) of Jesus Christ crucified and risen is the heart of the worshipping community. The Church announces the Gospel of life in diverse ways, always respecting the norm of Gods love and compassion for the world. Proclamation of the Word of God is directed to bring about and foster the signs of the Rule of God in human history. The Good News of the redeeming sacrifice of Jesus Christ is proclaimed with the aim of bringing salvation to those who believe in Him and are baptised in the name of the Holy Trinity.

III.3 The Nature of the Church and her Mission

29.The nature of the Church and her Mission were among the themes discussed in the first and the fourth sessions. The Oriental Orthodox and the Reformed participants prepared statements expressing their views regarding this topic.

The Oriental Orthodox View 30.Regarding the Church, the Oriental Orthodox affirm that the Church is built on the foundation of the apostles and prophets, and Jesus Christ is the chief cornerstone. We believe in One, Holy, Catholic, and Apostolic Church. Many names have been given to the Church to describe her nature and mission. Some of these names are: The people of God (1 Pet 2.9) The mother of the believers (Gal 4.31) The body of Christ (l Cor 12.27) The new creation in Christ (2 Cor 5.17) The bride of Christ (Rev 19.7; Mt 9.1415) The dwelling place of Christ (Eph 2.21) The house of faith and salvation (2 Pet 3.20-21) The community of love and joy (I Jn 3.14,16; 4.7,8)
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The Churchs prayer and pastoral care, struggle for justice and search for communion are all vital expressions of her participation in the mission of Jesus Christ, her Lord and Saviour. This redeeming mission calls upon members of the Body of Christ, to refrain from all forms of aggression and cultural domination in the name of Christ, and instead, to encourage healing and forgiveness, justice and human dignity, peace and mutual respect among all the peoples on earth. Our freedom in Christ as children of God enjoins us to be compassionately open to all human initiatives for realising Gods will for the created world. The ultimate form of the Churchs mission is to carry the whole creation in all its brokenness and misery before the transforming presence of the Triune God in a perpetual act of praise and thanksgiving.

In response to that call we participate in the mission of the Triune God, through which God is at work redeeming and perfecting the whole of creation. As we grow into the likeness of the Triune God, we are conscious that we are called to grow in fellowship with those who confess the name of Christ, and also to join and welcome those of other faiths and worldviews who work in Gods mission. In order to communicate the Christian faith, we have the task of translating the message in different cultural contexts, in ways which are both appropriate and authentic. This is an on-going task which involves both teaching and listening, a task done in obedience to Christ who draws everything together in Him. 35.We are aware that we have sinned and fallen short of all that God calls us to do and to be. However, recognising the power of Gods forgiveness, and confident that God will reconcile all things in heaven and earth, we press on in hope towards the goal where every tear will be wiped from every eye and God will be all in all (Rev 21.4; 1 Cor 15.28).

Reformed View 34.According to the Reformed tradition the Church is called together by Jesus Christ to be His body in the world through worship, service and witness. Together with believers through the ages, the Reformed confess that Jesus Christ is Lord, and in Him is their hope and peace. United by the Spirit to the risen Christ, our participation in the mission of the Triune God flows out in service and witness to the world. Confessing the lordship of Jesus Christ over the Church and the whole world, we affirm that we are called not for our benefit alone but for mission and service in the ministry of reconciliation.

Areas of Emerging Convergence 36.Both sides agree in acknowledging that the Church has an existence that transcends any attempt to describe it in purely historical or sociological terms. Biblical teachings, and titles and images of the Church contained therein, testify to the Churchs origin in the eternal purpose of God. Participating in the mission of Christ, the Church announces the Gospel of life for the healing and redemption of all humanity.
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III.4 Priesthood/Ministry
37. The fifth session of the dialogue was devoted to discussion of priesthood/ministry. It included papers and discussion on the understanding of this topic as well as the identification of points of agreement and disagreement on this matter.

Mosaic priesthood. It begins with the divine orders revealed to Moses after which he organised the priesthood of Aaron. Aarons descendents were chosen from among the male Levites to serve as priests. 40.Priesthood in the New Testament In the New Testament priesthood was not cancelled but changed from the Levites priesthood to the priesthood after the order of Melchizedek: For when there is a change of the priesthood, there must be also a change of the law (Heb 7.12). 41.The Lord chose a special group of believers. He ordained them and called them His Apostles (Luke 6.13, John 15.16). He entrusted to them the responsibility of leading His Church. He appointed them to tend to His flock, leading them into the path of truth and salvation (Matthew 28.20). He gave them the power to hold and absolve sins (Matthew 18.18), and to administer the sacraments for the believers. 42.The Apostles in turn gave these gifts to their successors, the bishops, by the laying on of hands (Acts 20.28). They charged them to instruct and teach the faithful and to ordain presbyters and deacons: For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you (Titus 1.5). See also 1 Tim 6.2. 43.The Apostles understood themselves to be priests, and as such, ministers of the sacraments of God: To be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the Gospel of God, so that the

The Oriental Orthodox Understanding 38.The Oriental Orthodox Churches understand priesthood to be one of the seven sacraments of the Church. It is a divine order and calling instituted by the Lord Jesus Christ when He ordained His twelve Apostles: Then Jesus said to them again: Peace be with you! As the Father has sent Me, I also send you. And when He had said this, He breathed on them, and said to them, receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained (John 20.2123). Also, during the Last Supper the Lord Jesus Christ gave His Body and Blood to the Apostles and ordered them do this in remembrance of me (1 Cor 11.24). This divine command of celebrating the Holy Eucharist with bread and wine links our priesthood to the Priesthood of Melchizedek through Christ who is the High Priest forever after the order of Melchizedek (Heb 6.20). 39.Priesthood in the Old Testament The early Patriarchs such as Noah, Abraham, Isaac and Jacob offered sacrifices as the priests of the Lord. Their priesthood was exercised in a clear way. This same priesthood of the Old Testament was developed in an organised way through the
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Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit (Rom 15.16). 44.The covenant of the New Testament is based on the sacrificial death of Jesus Christ on the Cross, not as separate from the Holy Eucharist, but indeed shown and expressed in the Holy Eucharist. The Lord Jesus Christ said regarding the Eucharistic cup: This cup is the New Testament in my blood (Luke 22.20 and 1 Cor 11.25). St. Paul also writes the following: For as often as you eat this bread, and drink this cup, you do show the Lords death till He comes (1 Cor 11.26). 45.If Jesus Christ is the High Priest after the order of Malchizedek, who used bread and wine for his offering, it follows necessarily that the priesthood of the New Testament is an office to celebrate the Holy Eucharist by offering bread and wine. This Eucharistic offering is not a repetition of the sacrifice of the Cross, but is the sacrifice of the Cross present in the Church everywhere and in all generations, beyond time and space limitations. 46.The Lord Jesus Christ commanded His Apostles: Go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit (Mat 28.19). The Apostles were able to ordain baptised believers as bishops, priests and deacons even out of Gentiles without being necessarily descendents of the people of Israel. This was prophetically mentioned in the Old Testament: And they shall declare my

glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations. And I will also take of them for priests and levites, says the Lord (Isaiah 66.19-21). 47.Spiritual Priesthood Any believer in Christ can offer up spiritual sacrifices to God. This applies to both Old Testament and New Testament, as is written: Let my prayer be set forth before You as incense; and the lifting up of my hands as the evening sacrifice (Ps 141.2) and By Him therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name (Heb 13.15). But this does not mean that those who are offering spiritual sacrifices, like praying and praising the Lord and helping the poor, are official priests offering the Eucharistic sacrifice and ministering in the Church. 48.A Kingdom of Priests It was equally mentioned in the Old Testament and the New Testament that the people of God are a kingdom of priests: And you shall be unto me a kingdom of priests, and a holy nation (Exodus 19.6) and But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people (1 Peter 2.9). This does not imply at all that the whole people of God are officially priests serving the altar in the Church. 49.In view of the last two points we can understand (1 Peter 2.5): You also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. 50.Threefold Priesthood While we
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acknowledge the spiritual priesthood of all believers in Christ, three ranks of priesthood Episcopos, Presbyter and Deacon were instituted in the Holy Church through the power of the Holy Spirit (1 Tim 3.5; Titus 1.5; Acts 6.5-6). 51.The Role of Laity The participation and involvement of the faithful in the whole liturgical and sacramental life of the Church is very important and this is always affirmed throughout the life and witness of the Church. 52.The Dual Role of the Priesthood: In offering the Holy Eucharist the priest acts as the representative of the whole creation. The priest represents the people of the Church in front of God and represents God in front of the people and he performs his service by the power of the Holy Spirit. 53.Laying on of Hands and Apostolic Succession: Laying on of hands was practised by the Apostles for different purposes. It is not used only for ordination, but for many other purposes: for blessing the people as Jesus has done with the children (Mat. 19.13), for healing the sick (Mark 15.18), for confirmation (Acts 8.15-17) and for ordination (Acts 6.6; Acts 13.3; 1 Tim 4.14; 1 Tim 5.22). 54.The authority of laying on of hands for ordination, consecration and confirmation was confined to the Apostles so that Philip, the ordained deacon and preacher, after baptising the people of Samaria could not lay hands on them to grant them the gift of the Holy Spirit, and the Church sent the Apostles St. Peter and
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St. John especially to Samaria to pray and lay hands upon the people in order to receive the Holy Spirit (Acts 6.5; 8.5, 12, 14-17). The Apostles passed on the authority of laying on of hands to some of the presbyters whom they have ordained by making them bishops who were able to ordain presbyters (1 Tim 5.22; Titus 1.5). 55.This Apostolic succession remained unbroken in the Church as the Lord has promised: You did not choose me, but I chose you and appointed you to go and bear fruit fruit that will last (John 15.16). 56.Service of Women in the Church Women are honoured in the Church and can become saints who are venerated at all levels. St. Mary is the most venerated saint in the Church, but she was not a priest serving the altar. They can serve as deaconesses without having a priestly order. They do not serve in the sanctuary or officiate at the sacraments of the Church, but they can help the bishop and the priest in many pastoral offices. Women can be prophets, but cannot be priests or teachers of the Church. 57.The Church is following the teachings of the Holy Scriptures which declare that the man is the head of the woman although they are equal in nature: Now I want you to realise that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God (1 Cor 11.3; see also Eph 5.22, 23, 32). Also, the Holy Scriptures tell us that women are not allowed to teach men or have authority over them (1 Tim 2.11, 15; 1 Cor 14.33, 34-38).There were no

women priests in the Old Testament either. The icon of Christ and the Church can be seen in the relation of man and woman in the Church.

equality between teaching elders (Ministers of Word and Sacrament) and the ruling elders. The ministry of Word and Sacrament is vital for the upbuilding of the Church and the edification of Gods people. The importance of this ministry can be demonstrated by reference to the traditional Reformed criteria for the recognition of a true Church, namely a Church exists wherever the Word of God is faithfully preached and heard and the sacraments administered according to the Word of God.2 60.Admittance to the ministry of Word and Sacrament follows the preparation of the candidate through a programme of theological training and examination by the Church. Ordination to the ministry of Word and Sacrament requires the call of Gods people and is administered by a prayer of invocation of the Holy Spirit and the laying on of hands by elders of the Church. In this unrepeatable act of ordination the ministry is formally entrusted to the ordinand and the ordinand vows to be faithful to God in their practice of ministry. Most Reformed Churches ordain both women and men to the ministry of Word and Sacrament. On the basis of their one baptism and their participation in the priesthood of all believers women and men are called by the Holy Spirit to the ordained ministry. 61.The Reformed tradition regards the institutional expression of ministry as belonging to the bene esse of the life of the church rather than the esse. As such the precise organisation and pattern of ministry is in principle revisable as the church
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The Reformed Understanding 58.The Reformed understanding of ministry begins with the ministry of the whole people of God who, as the body of Christ, continue Christs ministry to the world. This ministry, empowered by the Holy Spirit, follows the pattern of Christs threefold ministry of prophet, priest and king through the proclamation of the faith, the practice of Christian love and the search for justice and peace in the world. This ministry is the privilege and responsibility of every believer by virtue of their baptism into Christ. In this context the Reformed tradition speaks of the priesthood of all believers. In addition to the general priesthood of all believers the Reformed tradition also maintains a ministry of elders. Elders are chosen and appointed from the congregation to form a conciliar body that is responsible for spiritual discipline, the exercise of public worship and the governance of the life of the Church. 59.The Reformed tradition also maintains a particular ministry of the Word and Sacrament. This ministry is bestowed on those who the Church recognises as being called and empowered by God to be set apart to this function. The minister of Word and Sacrament is an elder with a particular responsibility for teaching and the celebration of the sacraments. There is

responds, under the direction and guidance of the Holy Spirit and in faithfulness to the Scriptures, to changing historical circumstances. Generally speaking, member churches of the Reformed family do not have a personal episcopate. The exercise of episcope is vested in communal and conciliar bodies where ruling elders and teaching elders are represented on equal basis. The Reformed tradition believes itself to be in continuity with the faith of the Apostles as evidenced by its proclamation of the Gospel, its celebration of the sacraments, its acceptance of the creeds and its service to the world. 62. Points of Agreement Both Traditions acknowledge that the Lord Jesus Christ is the foundation of all ministry in the Church. The celebrant of the sacraments in the Church should be an ordained priest/ minister who should have a special gift through the power of the Holy Spirit. Baptism and Eucharist are accepted sacraments in each tradition in spite of the difference in understanding of the essence and implications of these sacraments. These differences require further discussion. Spiritual/Universal priesthood (as distinct from official ordained priesthood in the Oriental Orthodox understanding) is granted to all who believe in Christ, including men and women. Conciliarity of the Church and conciliar forms of government are expressed and practised in both traditions.
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Points of Disagreement 63.Oriental Orthodox View The concept of priesthood in the Oriental Orthodox differs from the Reformed tradition. The Oriental Orthodox believe in a clear distinction between the official priesthood and the spiritual priesthood of all believers in Christ in both the Old Testament and the New Testament. The unbroken Apostolic Succession by the laying on of hands is essential for the continuity of priestly ministry in the Church. The bishop is the successor of the Apostles. Only the bishop is entitled to perform ordination by the laying on of hands. Three ranks of priesthood, namely bishop, priest and deacon, are clear and distinct in the Oriental Orthodox tradition from the beginning of the early Church. In order that the Lord Jesus Christ should be believed as the High Priest after the order of Melchizedek, it follows necessarily that there should be also priests in the Church offering the Eucharist using bread and wine. The priestly offering of the Eucharist makes the sacrifice of the Cross present everywhere and in every generation beyond space and time limitations, and as such is not understood as a repetition of the sacrifice of the Lord on the Cross. The following seven sacraments are recognised and practised in the life of the Church: Baptism, Confirmation, Repentance and Confession, Holy

Eucharist, Matrimony, Anointing the Sick and Priesthood. The ordination of women to priestly ministry is unacceptable based on the teachings of the Holy Scriptures.

adequate ministerial formation and the invocation of the Holy Spirit are the indispensable prerequisites for ordination. The act of ordination does not simply depend on the laying on of hands. 66.Most Reformed Churches do not agree that the ordained ministry is withheld from women. According to the Reformed understanding there are no biblical or theological reasons for denying ordination to women.

Reformed View 64.It is a common Reformed understanding that a uniform church order which is universally applicable in all times and all places cannot be found in the New Testament. The Reformed understanding of Holy Scripture does not necessarily suggest the practice of a hierarchical pattern of ministry. The Reformed Churches assert that they are in continuity with the succession of Apostolic faith. The uninterrupted episcopal succession does not in itself guarantee the pure proclamation of the Gospel and the proper administration of the sacraments. 65.In relation to the ministry of Word and Sacrament, Reformed Churches affirm that the ordained minister does not differ from any other believer except in function. The ordained minister does not possess a distinct character or imprint. The ordained ministry belongs to the wellbeing of the Church (bene esse). Since the priestly ministry has been fulfilled by Christ, a minister of a Reformed Church does not perform any special priestly function. The Reformed tradition asserts that the power to ordain is not vested in an individual person or office but belongs communally to the Church. The call of God,

III.5 Sacraments
67.The last two sessions of the Oriental Orthodox-Reformed dialogue discussed extensively the doctrine, number and practice of the sacraments in the two families. Variations and differences between the two traditions concerning the nature and number of the sacraments were openly expressed.

Oriental Orthodox View 68.The Oriental Orthodox family of Churches believes in seven sacraments: namely, Baptism, Chrismation, Repentance and Confession, Eucharist, Priesthood, Marriage (Matrimony) and Unction of the sick. 69.A sacrament performed by a canonically ordained priest in a concrete form of a special material is an unseen work of the Holy Spirit. 70.The role of the Holy Spirit in the sacraments is essential because the gifts of God are from the Father through the Son by the Holy Spirit. (Saint Athanasius
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wrote: The Father does all things through the Word in the Holy Spirit First Letter to Serapion, Chapter 28, Concerning the Holy Spirit, Shapland p.134/135.) 71.The minister of the sacrament is the steward of God as is written by St. Paul: Let a man so consider us, as servants of Christ and stewards of the mysteries of God (1 Cor 4.1), For a bishop must be blameless, as a steward of God (Tit 1.7). 72.In the Oriental Orthodox presentations, the role of the Holy Spirit in the seven sacraments was clarified based on the Holy Scripture. Therefore, the role of the Holy Spirit cannot be divided from the sacraments. 73.The sacraments of the Church are experienced as a life that one lives inside the Church and not as something that one just hears about. One tastes its efficacy and experiences its effect in his life, and the more he experiences such effect the more his belief in it increases.

such as Morning Prayer, Sunday public worship (including confession and Eucharist), baptism, wedding, memorial service, ordination, installation, healing, and confirmation. These rich and varied liturgical practices show that we have these rites in common with the Oriental Orthodox family. From the perspective of our lay people or members, these ceremonies are very important. 75.For the Reformed family of Churches, two of these practices are dominical sacraments, namely Baptism and Eucharist. Based on the teaching of Our Lord Jesus Christ (Matthew 26.26-28; 28.18-20), we regard them as means of grace made available by God to all people through the Church. While affirming that Baptism and the Eucharist are essential, we do not limit Gods grace to these means. Gods power to save is in Gods hands alone. 76.In which way are the sacraments means of salvation? We understand grace to be communicated by God, not in any automatic way. We do not believe there is anything mechanical about the process of Gods salvation. In the final analysis, it is Gods grace rather than human action and it is normally a lifelong commitment. 77.Word and Sacrament are very closely linked in the Reformed tradition: It is the efficacy of the Word that is brought to light in a sacrament, for a sacrament is a proclamation of the Gospel different in form, but not in function, from the preaching of the word.3 78.Reformed liturgies were developed in

Reformed View 74.The two sacraments administered by the Reformed Churches, Baptism and the Eucharist, are always celebrated in the context of worship. A major difference between the two families is in the number of sacraments observed. Although the Reformed tradition does not recognise marriage, ordination, confirmation, confession and unction as sacraments, their importance as religious ordinances is not ignored. for example, our worship books contain several different orders of worship
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the XVI century when the protestant Reformers, confronted with worship practices they considered unacceptable, went back to the original sources of Scriptures and worship practices of the early Church. Over the centuries, there have been renewed attempts to re-appropriate the biblical meaning of worship. Such changes are implemented by the highest synodal levels of our churches. They involve lengthy consultations with theological experts and church members. 79.Reformed Churches regarded the full participation of lay people as essential to both sacraments. The administration always includes lay and clergy participation. They are in fact corporate acts of the congregation. For instance, Baptism liturgies commit parents and the congregation equally to the Christian nurture and development of a child. Lay people participate together with the ministers in the preparation for the sacraments. In the Eucharist, this includes prayer, confession and proclamation.

been only the beginning of a process of acquaintance and mutual knowledge between two Christian traditions that have never officially engaged in dialogue with each other before. Centuries of separation and minimal or non-interaction on the ecclesiastical, theological and spiritual levels but also on the cultural level have made our dialogue both exciting and slow. Exciting, because we felt that we were breaking new ground by simply getting to know each other and how we understand and express our Christian and ecclesial identities. Slow, because we realised that we needed to catch up with each other on many levels and required much more time together to bear lasting fruit in our encounters. Nevertheless, the results we did achieve were quite significant and certainly historic, e.g., the Agreement on Christology that resolved a centuries-old theological controversy. We realise that there are many areas of theological difference which still exist and need further dialogue. 82.The Oriental Orthodox-Reformed dialogue has already given the opportunity to discuss issues of mutual concern. None can foresee the results clearly today. Any activity intending church unity is an answer to the call of Jesus Christ that churches exhibit Christian unity in order to bear witness to His mission in the world. Who knows how the Holy Spirit has led this dialogue in planting unity among the Reformed and the Oriental Orthodox families of churches in generations to come? Hope for Christian unity is both present and
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Emerging Convergence 80.While differing on many points concerning the number and nature of the sacraments, both families affirm that the sacraments are the gracious gifts of God for nourishing and maintaining the life of the Church and for strengthening her union with Christ.

IV. CONCLUSION
81.Our seven sessions of dialogue have

future. We pray that God may use us for the fulfilment of this hope. 83.We submit this Report to the authorities of the Oriental Orthodox

Churches and to the Executive Committee of the World Alliance of Reformed Churches for their consideration and action.

APPENDIX List of papers presented

First Session Anba Bishoy Monastery, Wadi-El Natroun (Egypt) 2-5 May 1993 Introduction to the Oriental Orthodox Churches, Bishop Matta Roham Mar Eustathius; The main characteristics of the Reformed Churches, Dr. Karel Blei; Oriental Orthodox view of tradition and scripture, Pope Shenouda III; A Reformed view on tradition and Scripture, Dr. Silke-Petra Bergjan; The nature and the mission of the Church: an Oriental Orthodox view, Prof. Dr. Kondothra M. George; The nature and the mission of the Church: a Reformed view, Dr. Samuel Habib. Second Session Driebergen (The Netherlands) 10-15 September 1994 Christological controversies of the fourth and fifth centuries, Prof. Dr. George Sabra; A survey of the recent bilateral agreements between the Oriental (non-Chalcedonian)
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Orthodox Churches and the Eastern Orthodox Church and other Christian communions, Metropolitan Bishoy; The bilateral agreements between the Oriental Orthodox and the Eastern Orthodox: a Reformed response, Dr. Silke-Petra Bergjan; Tradition and its role in the Syrian Orthodox Church, Bishop Matta Roham Mar Eustathius; Holy Scripture and tradition: a Reformed perspective, Prof. Dr. Rebecca Weaver; Holy Scripture: its use and misuse from an Oriental Orthodox perspective, Prof. Dr. Kondothra M. George; The use and abuse of the Scriptures in relation to mission, evangelism and proselytism from a Reformed perspective, Prof. Dr. Peter McEnhill.

Third Session Sophia Centre, Kottayam (India) 10-15 January 1997 Theology and Theologian: their Function
and Authority in the Orthodox Church, Prof. Dr. Kondothra M. George; The Beauty and Service of Theology, Dr. Milan Opocensk; A

Brief History of the Reformed Churches in India, Dr. Franklyn J. Balasundaram; Holy Scripture, its authority and its inspiration, Dr. Karel Blei.

Understanding of the Sacraments, Prof. Dr. George Sabra.

Fourth Session Richmond, Virginia (USA) 9-16 January 1998 Mission: An Oriental Orthodox Perspective, Prof. Dr. Kondothra M. George; The Nature of the Church from a Reformed Perspective, Dr. Christopher B. Kaiser; Some Key Issues in Contemporary Mission Debate, Dr. H. S. Wilson. Fifth Session St. Ephrem Syrian Orthodox Seminary, Maarat Saydnaya (Syria) 10-15 January 1999 The Understanding of Ministry in the Reformed Tradition, Prof. Dr. Peter McEnhill; Ministry in the Orthodox Tradition, His Grace Archbishop Aphrem Karim Mar Cyril; The Link between Priesthood and Eucharist in the New Testament, Metropolitan Bishoy. Sixth Session Musselburgh, Scotland 11-16 January 2000 Introduction to the Sacraments of the Church, Metropolitan Bishoy; The Mystery/ Sacrament of Baptism,Very Rev. Nareg Alemezian; Introduction to the Sacrament of Holy Liturgy/Eucharist, Geevarghese Mar Coorilos; An Interrogation of the Sacraments of Baptism and Eucharist, Prof. Dr. J. Jayakiran Sebastian; The Reformed

Seventh Session Catholicosate of Cilicia in Antelias, Beirut (Lebanon) 23-28 January 2001 Introduction to the Sacraments: an Oriental Orthodox Perspective, Metropolitan Yohanna Ibrahim Mar Gregorios. Participants 1. Oriental Orthodox In the 1992 planning meeting His Holiness Pope Shenouda III (Cochair), Patriarch of Alexandria, Coptic Orthodox Church His Grace Archbishop Aram Keshishian, Armenian Apostolic Church Prof. Dr. Kondothra M. George, Malankara Orthodox Syrian Church His Grace Metropolitan Yohanna Ibrahim Mar Gregorios, Syrian Orthodox Church His Grace Archbishop Timotheos, Ethiopian Orthodox Tewahedo Church In the dialogue sessions held between 1993 and 2001 His Holiness Pope Shenouda III (Cochair), Patriarch of Alexandria, Coptic Orthodox Church [1993, 1994] His Grace Metropolitan Bishoy (Co-chair from 1997), Coptic Orthodox Church [1993, 1994, 1997, 1999, 2000, 2001] Very Rev. Father Nareg Alemezian, Armenian Apostolic Church [1999, 2000, 2001]
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His Grace Bishop Vicken Aykazian, Armenian Apostolic Church [1993, 1997, 1998] His Grace Bishop Dirayr Panossian, Armenian Apostolic Church [1997, 1998, 1999, 2000, 2001] His Grace Bishop Moussa, Coptic Orthodox Church [1993, 1994, 1997] His Grace Bishop Serapion, Coptic Orthodox Church [1993] His Grace Bishop Youssef, Coptic Orthodox Church [1998] His Grace Bishop Antony, Coptic Orthodox Church [2000] His Grace Archbishop Abuna Kerlos, Ethiopian Orthodox Tewahedo Church [2000] Rev. Seife Selassie Yohannes, Ethiopian Orthodox Tewahedo Church [1994, 2000] His Grace Geevarghese Mar Coorilos, Malankara Orthodox Syrian Church [1993, 1994, 1997, 1998, 1999, 2000, 2001] Prof. Dr. Kondothra M. George, Malankara Orthodox Syrian Church [1993, 1994, 1997, 1998] His Eminence Metropolitan Philipos Mar Eusebius, Malankara Orthodox Syrian Church [invited 1997] Mr. P. C. Abraham, Malankara Orthodox Syrian Church [invited 1997] Mrs. P. Lukose, Malankara Orthodox Syrian Church [invited 1997] Father John Mathews, Malankara Orthodox Syrian Church [invited 1997] Father John Thomas, Malankara Orthodox Syrian Church [invited 1997] His Grace Archbishop Yohanna Ibrahim Mar
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Gregorios, Syrian Orthodox Church [1998, 1999, 2000] His Grace Archbishop Aphrem Karim Mar Cyril, Syrian Orthodox Church [1998, 1999, 2000] His Grace Bishop Matta Roham Mar Eustathius, Syrian Orthodox Church [1993, 1994, 1999]

2. Reformed In the 1992 planning meeting Dr. Milan Opocensk (Co-chair), Evangelical Church of Czech Brethren Dr. Silke-Petra Bergjan, EvangelicalReformed Church, Germany
WARC Staff: Dr. H. S. Wilson, Church of South India

In the dialogue sessions held between 1993 and 2001 Dr. Milan Opocensk (Co-chair), Evangelical Church of Czech Brethren [1993, 1994, 1997, 1998, 1999, 2000] Dr. Jana Opocensk, Evangelical Church of Czech Brethren [1993] Dr. Silke-Petra Bergjan, EvangelicalReformed Church, Germany [1993, 1994, 1999, 2000] Rev. Dr. Karel Blei, The Netherlands Reformed Church [1993, 1994, 1997] Dr. Samuel Habib, Synod of the Nile of the Evangelical Church, Egypt [1993] Rev. Dr. Abdel Masih Istafanous, Synod of the Nile of the Evangelical Church, Egypt [1993] Dr. Christopher Kaiser, Reformed Church

in America [1994, 1997, 1998, 1999, 2000, Co-chair 2001] Prof. Dr. Peter McEnhill, Church of Scotland, U.K. [1994, 1997, 1998, 1999, 2000, 2001] Prof. Dr. George Sabra, National Evangelical Synod of Syria and Lebanon [1993, 1994, 1998, 2000, 2001] Prof. Dr. J. Jayakiran Sebastian, Church of South India [1993, 1994, 1997, 1998, 2000, 2001] Dr. Eugene Turner, Presbyterian Church (USA) [1993, 1994, 1997, 1998, 1999, 2000, 2001] Dr. Harold Vogelaar, Reformed Church in America [1993]

Prof. Dr. Rebecca Weaver, Presbyterian Church (USA) [1993, 1994, 1997, 1998, 1999] Rev. Emile Zaki, Synod of the Nile of the Evangelical Church, Egypt [1997, 2000] Prof. Dr. H. S. Wilson [1999], Wartburg Theological Seminary, USA Consultant: Dr. Franklyn Balasundaram, Church of South India [1997] Visitors: Rev. Dr. C. S. Calian, Presbyterian Church (USA) [1998] Rev. Dr. Victor Makari, Presbyterian Church (USA) [1998] WARC Staff: Dr. H. S. Wilson, Church of South India [1993, 1994, 1997, 1998] Dr. Odair Pedroso Mateus, Independent Presbyterian Church of Brazil [2000, 2001]

Notes
Roman Catholic-Reformed (since 1970), Lutheran-Reformed (since 1970), Baptist-Reformed (1973-1977), Anglican-Reformed (1981-1984), Mennonite-Reformed (1984), Disciples of ChristReformed (1984), Prague Consultations on the First, Radical and Second Reformations (since 1986), Methodist-Reformed (1987), Orthodox-Reformed (since 1988), PentecostalReformed (1996-2000), African Instituted Churches-Reformed (since 1999), AdventistReformed (2001). 2 The Augsburg Confession (1530) article 7; The Geneva Confession (1536) article 18; The First Helvetic Confession (1536) article 14; The Confession of Faith Used in the English Congregation at Geneva (1556) article 4; The French Confession (1559) article XXVIII; The Scottish Confession (1560) chapter XVIII; The Belgic Confession (1561) article 29; The Second Helvetic Confession (1566) chapter XVII. 3 Brian A. Gerrish, Grace and Gratitude The Eucharistic Theology of John Calvin, Edinburgh, T & T Clark, 1998, p.108.
1

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Report of the International Theological Dialogue between the Seventh-day Adventist Church and the World Alliance of Reformed Churches
Jongny sur Vevey, Switzerland, 1-7 April 2001

I. Preamble
1.This document is a record of the dialogue between representatives of the General Conference of Seventh-day Adventists and the World Alliance of Reformed Churches held at Jongny sur Vevey, Switzerland, 1-7 April 2001. The theme of this dialogue was The Church in the Setting of the Reformation Heritage: its Mission in a World of Widespread Injustice and Ecological Destruction. 2.Over many years frequent contact has been made between representatives of the two bodies at annual meetings of Secretaries of Christian World Communions. In addition, an exploratory meeting between representatives of the two families was held in Geneva, 28-29 November 1999. The present dialogue arises from these contacts, inspired by a desire to increase mutual understanding, remove false stereotypes, and on the basis of many commonly-held beliefs, to address the question how we may

jointly respond to the claims of justice and equity in a threatened, divided and broken world. 3.We see the present discussion as part of a wider programme of conversations in which each party has separately been engaged. On the Reformed side these include dialogues with Classical Pentecostal Churches and Leaders, the Roman Catholic Church, the Organisation of African Instituted Churches and the Oriental and Eastern Orthodox Churches. On the Adventist side, while the conversations have been fewer and more recent, they have included discussions with the Lutherans, Orthodox, and the World Evangelical Fellowship. 4.The churches of the Reformed tradition, while rooted in Scripture, owe their more immediate origins to the Swiss/French wing of the Reformation. Their doctrines and polity were fashioned by a variety of theologians and, from the outset, were

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subject to development, not least in relation to the diverse socio-political environments into which they moved. The family comprises churches which espouse presbyterial or congregational church order, together with a number of united churches in which the two polities have been blended (in some cases with transconfessional ingredients as well). Through colonisation and the modern missionary movement, the Reformed have spread to many parts of the world where they have adapted themselves in various ways to cultural and social contexts. The World Alliance of Reformed Churches (Presbyterian and Congregational), which represents some 75 million members and 214 churches in 106 countries, was formed in 1970 as a result of the coming together of the World Presbyterian Alliance (1875) and the International Congregational Council (1891). 5.The Seventh-day Adventist Church is a Scripture-based, Christ-centred church, which was organised in 1863. It emerged from the mid-century movement which looked for the imminent return of Christ. From a small beginning (3,500 members when organised) the Church has now spread to over 200 countries and has (in 2001) a baptised membership of more than 12 million, representing a total Adventist community of over 25 million people. The Church is especially strong in some Latin American countries, Africa, and the Far East. Adventists operate a school system of some 6,000 institutions from primary to university levels, comprising one million students, as

well as a large network of health institutions. It is also well known for its Adventist Development and Relief Agency (ADRA), and organised support for religious liberty. 6.From the above brief descriptions it will clearly be seen that the two communions represented in this dialogue embrace people of diverse cultural, linguistic, and national origins. It should further be noted that the preponderance of their members now reside in Asia, Africa, Latin America, and Australasia. 7.Every inter-church conversation has its own ethos and agenda, specific to the parties involved. Happily, Adventist-Reformed relations have not been blighted by anathemas, though they have been inhibited by misunderstandings. In this dialogue we sought to face and dispel some of these, and to articulate the common doctrinal ground on which we stand; and this with a view to proclaiming the eternal Gospel in todays needy world.

II. Common Ground

8.The Adventists and the Reformed acknowledge as brothers and sisters all who confess Jesus Christ as Saviour and Lord. Among the many features we hold in common are the following: We accept the Bible as the rule of faith and practice, the supreme witness to Gods saving grace in Christ. We believe in the triune God. We believe that God became truly human in Jesus Christ. We believe that through the life, death,
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and resurrection of Jesus Christ, God reconciles the whole created order to himself. By the work of Christ, Gods holiness is honoured and our sins forgiven. We believe that God calls all people to a new and better life. We believe that as followers of Jesus Christ we are called to proclaim the Gospel of salvation to all people. We believe that Christ calls us to work to bring hope, healing, and deliverance from spiritual and economic poverty. We believe we stand in the succession of those who, through the ages, have faithfully proclaimed the Gospel of Christ. We believe that the Lords Supper is integral to the churchs worship and witness. We acknowledge our debt to the Reformation with its biblical emphasis upon salvation by grace alone (sola gratia) through faith alone (sola fide) in Christ alone (solus Christus). We welcome conversations with other Christian churches concerning doctrine and mission.

development as they have sought to bear witness to the Gospel in ever-changing, diverse socio-intellectual environments.

III. Mutual Misunderstandings and Clarifications

9.Despite the considerable degree of common ground, the Reformed and the Adventists have frequently misunderstood one another and viewed each other with suspicion. The mutual clarifications specified below should help to clear the path to further Adventist-Reformed mutual reflection. What is clear is that both families have experienced a degree of doctrinal
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Adventist Clarifications 10.Adventists have grown in their understanding and articulation of doctrine. Therefore, some expressions of their teachings found in earlier publications do not accurately represent their present positions. However, some criticisms levelled against them derive from misinformation and have never been true. In each of the following paragraphs, we express a frequently-asked question (Q) followed by a brief Adventist reply (A). 11.Q: Do Adventists set dates for the second coming of Jesus? A: The Seventh-day Adventist Church was organised in 1863, and has never set such dates. It has officially and publicly rejected all such practices, as with attempts to attach significance to the year 2000. Occasionally, an Adventist preacher or writer may have set or implied dates for the second Advent, but they have acted without official endorsement or authority. 12.Q: Do Adventists believe in Christs complete atonement on the cross? A: Adventists believe that the death of Christ on the cross provided the once-for-all atonement for sins, all-sufficient in its efficacy. Their distinctive view of the high priestly ministry of Christ in the heavenly sanctuary teaches that he is applying the ongoing benefits of his atonement, not adding any value to it.

13.Q: Are Adventists legalists? A: Adventists hold to the Reformation principle of grace alone, faith alone and Christ alone. They teach and preach that as saved people the Lord calls all Christians to holy living. This includes obedience to the Ten Commandments, with Sabbath observance; however, they understand obedience to be the result, not the ground, of salvation. 14.Q: Do Adventists add to the canon of Scripture? A: Adventists believe that the biblical gift of prophecy was manifested in the life and ministry of Ellen G. White. They regard her writings highly as providing ongoing counsel, devotional material, and biblical reflection. However, they hold firmly to the principle of sola scriptura, teaching that the Bible is the rule of faith and practice that tests all other writings, including those by Ellen White. 15.Q: Do Adventists believe that they are the only ones who will be saved? A: No. Further, although they understand themselves to be given a particular mission, this is within the larger context of Gods activity through many agencies. Their Working Policy states: We recognise every agency that lifts up Christ before man as a part of the divine plan for the evangelisation of the world (O100). 16.Q: Do Adventists neglect the social implications of the Gospel? A: Adventists have always been engaged in social betterment as part of their understanding of the Gospel. They

have been reluctant, however, to engage politically in challenging societal structures.

Reformed Clarifications 17.Understandably, the Adventists raised the question of predestination. In some cases the perplexity arises because predestination is mistakenly confused with determinism. The biblical doctrine of predestination arises from Pauls grateful, retrospective confession that his standing before God was not of his own doing, but resulted from Gods gracious, prior call. Predestination is thus a religious term which is not to be elided with determinism (as the latter term appears in, for example, moral philosophy, where Reformed participants may be found on both sides of the determinist-libertarian debate). 18.As to the perplexity caused by double predestination, it must be admitted that this doctrine has given rise to a view of God as determining the eternal fate of individuals from the foundation of the world in accordance with his inscrutable will, with some destined for heaven, others for hell. It should be remembered that Calvin and others did not place election to salvation on an equal footing with preterition (passing by). Subsequently, there was a hardening of this position whereby a relentless logic was ill-advisedly applied to a religious doctrine, to the extent that in some circles mission was inhibited because the free offer of the Gospel was proscribed. Under the influence of the Evangelical Revival, further modifications were made, to the
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extent that some Reformed Christians can nowadays not only envisage a rapprochement with Arminians, but can happily live with them in united churches. There is thus a broad consensus to the effect that Gods electing grace is not to be construed fatalistically, but in the context of Gods undiscriminating love whereby all are called to salvation, to which call they may make their own, enabled, response. 19.It became clear to the participants in the Reformed-Methodist dialogue that the historic dispute over Calvinism and Arminianism need not be church-dividing. This conclusion resulted from the recognition that while Calvinists were seeking to honour Gods sovereignty in salvation, Arminians were no less concerned to uphold human responsibility before God. 20.Adventists have queried the apparent relative lack of interest in eschatology (construed as the doctrine of the last things) in Reformed theologies. While Reformed theologians have, down the centuries, written widely on this theme, it is true to say that on the whole they have not, traditionally, majored on it; nor has eschatology been central in the piety of Reformed Christians. It may even be that distaste for more excitable millenarian claims has constituted an inhibiting factor in this connection. Nevertheless, eschatology is not to be played down least of all in the present dialogue in which we are pondering our witness in relation to Gods new heaven and earth. 21.Some Adventists challenge Reformed
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Churches in certain regions to examine, and where necessary to adjust, the balance of Gospel proclamation and socio-ethical witness, the latter being perceived as taking precedence over the former instead of being informed by it. While there are some grounds for this challenge (which have been shared for a long time by many Reformed Churches), the Reformed respond by underlining their conviction that since salvation concerns the whole person, in the whole of society, the proclamation of the Word cannot be divorced from the practical outworking of it in terms of the ideals of the Kingdom of God.

IV. Mission
22.As representatives of the Seventh-day Adventist Church and the World Alliance of Reformed Churches, we are called to bear witness to the Gospel in a world characterised by a diverse set of opportunities, challenges, and problems. Among the problems, we identify the following: social and economic injustices; ecological destruction; and racial, ethnic, gender, and religious discrimination. We are deeply aware that we have contributed both directly and indirectly to these conditions. We believe the Gospel compels us to respond imaginatively and creatively to these concerns both at a local and global level. 23.We recognise that often there is a real and serious danger that is created by our tendency to dogmatise our perceptions of what God would have us do and be in the

world in terms of certain experiences or doctrinal positions. We realise the urgent need for our theologies to go beyond simplistic dichotomies of dividing human experience into secular and spiritual; soul and body; black and white; male and female; rich and poor. 24.These dualities often manifest themselves in setting one against the other or glorifying one at the cost of vilifying the other. For example, we have lived as though nature has to be exploited because it is material and temporal. This is the line of thought that has resulted in a sharp divide in the churchs participation in justice and the mission of God in the world. The Adventist and the Reformed representatives concur that such divides are not justifiable, either on the basis of biblical faith or our traditions. We have found that the whole of life is a gift of God that is to be enjoyed and nurtured through faithful stewardship. Therefore, we reaffirm our commitment to joining with God and one another in the ministry of reconciliation. 25.Our approach to the following issues is grounded in our grateful response to the grace of God who creates us, redeems us, and calls us to stewardship. We seek to embrace Gods mission in creative, redemptive, and faithful obedience to our call to discipleship. We engage these matters not with the presumption that there can be simple resolution to the injustices that surround us, but with the deep desire to be in solidarity with the

marginalised and hurting. We learn this commitment from the incarnation itself; Gods very entrance into and solidarity with the human condition in the person of Jesus Christ.

Socio-Economic Injustice 26.We have become more aware of the socio-economic challenges that face many of our communities, particularly in the southern hemisphere. The global economy, dominated by multi-national corporations and institutions that reinforce the indebtedness of developing nations to developed nations, exacerbates the economic and social hardship experienced by the majority of the inhabitants of the world. This phenomenon is manifest in the following tragedies, among others:
27.Poverty - We acknowledge the widespread poverty in the world, which is manifest in the lack of access to basic necessities (e.g., food, housing, water, clothing) needed for sustaining a dignified human existence. These consequences of poverty are so egregious that the church needs to become more assertive in confronting these injustices. As Adventists and members of the World Alliance, we acknowledge that we are not as proactive as we should be in addressing these concerns. We see an urgent need and invite our churches to work both individually and, wherever possible, together in alleviating and minimising the effects of this malady.
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28. HIV/AIDS We painfully note the devastating effects of HIV/AIDS in all parts of the world, particularly in Asia and SubSaharan Africa. This tidal wave of suffering and death, the loss of income, the burden of orphan care, the loss of hope, the desperation inflicting both individuals and communities, and the accompanying social stigma that threatens the dignity of the individual, make it difficult in many instances to deal realistically with the crisis. 29.Compounding the difficulty are the self-serving financial policies and insensitivity of international pharmaceutical companies that prevent many in developing nations from gaining access to and benefit from the available medications that would reduce human suffering and prolong life. 30.There is need for our churches to address the disturbing issues related to this epidemic in their theological, ethical, and pastoral dimensions, and this with a view to facilitating the whole churchs pastoral care of the infected and the affected. This will include working to influence behavioural changes and responsible lifestyles and grappling with the issue of how our two communions can cooperate in dealing with this issue as we proclaim the Gospel. 31. Violence - The ugly head of violence rises everywhere especially against women, children, and other vulnerable communities. Dictatorships; militarism; racism; industrialisation that pushes people off their land; and racist violence against groups like the Dalits, blacks, and indigenous communities are responsible for a large
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share of the wave of ongoing misery of countless multitudes. In addition, many structural adjustment programmes imposed on indebted developing countries have adverse effects upon human and peoples rights. Such violence and discrimination brutalise and dehumanise people made in the image of God.

Ecological Destruction 32.In recent years there has been a global raising of consciousness to the ways in which human beings, particularly from affluent societies in the northern hemisphere, have contributed to the destruction of the environment. Manifestations of this destruction include reduction of valuable biomass (e.g., deforestation, over-harvesting of marine life, and overgrazing), compromises in maintaining eco-diversity balance (e.g., acid rain and use of fossil fuels), and global warming. 33. As Christian believers, we are called to respond to these crises by engaging in the work of healing and reconciliation. The doctrine of creation shapes our understanding of Christian mission in relation to environmental degradation. We view the world as Gods good creation; a theatre of Gods grace; a gift to be enjoyed and nurtured by Gods creatures. Sabbath rest may well be a reminder both of Gods providential care of the earth and our responsibility to serve as its creative stewards. 34.In the light of the doctrine of creation, we exhort ourselves and other Christians to

repent of the sinful ways in which we have exploited the environment and modify our behaviour accordingly. Positive practical steps that Christians can take on a local level to address these concerns include: recycling, conserving energy, buying ecologically-friendly products, and supporting local conservation groups. Our discussions emphasised that Christians also need to think with global and systemic perspective about their mission. In agreement with a report submitted to the World Council of Churches Central Committee in 2001 (Document PRII 3), we call Christians from industrialised countries to recognise that they carry major moral responsibility for precipitating climate change and therefore must exercise leadership that results in real action to reduce the causes. In addition, we hold that Christians be aware of the relationship of multinational corporations to ecological destruction and refuse to condone business endeavours that benefit industrialised countries to the detriment of developing nations.

fundamental freedom that should be promoted and protected. 37.We are concerned by the increasing violations of religious freedom in several parts of the world leading to an increase of intolerance and conflict. 38.We encourage cooperation between our communions: (a) in defending and promoting religious freedom through international agencies, governments, and churches; (b) in organising conferences and symposia to discuss religious freedom issues; and (c) in sharing information and joining in common projects and prayers for those who are persecuted. 39. Gender Biases - Women experience discrimination, oppression and exploitation in many forms. We believe the church needs to continue combating gender discrimination. The doctrine of creation teaches that men and women are equally created in the image of God; in the household of faith we are all one in Christ. This theological affirmation needs to be supported by concrete action first in local contexts and then in networking with others from multiple contexts who are also advocates of women and womens concerns. 40.Women constitute a vital and dynamic force within the church. They keep the church active by their numerous contributions. But in many contexts they are excluded from leadership roles and decision-making bodies. The New Testament, by contrast, teaches that women are equal recipients of the gifts of the Holy Spirit and should therefore exercise
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Prejudices 35.We recognise that prejudices still persist in many of our societies, including faith-based communities. Wherever they exist, these prejudices constitute a denial of the Gospel. In this section we focus on issues of religious freedom and gender which impinge on the holistic proclamation of the Gospel. 36. Religious Freedom - We recognise that religious freedom is a gift of God and a

leadership roles in the churchs ministry. Reformed representatives emphasise that this includes the ordination of women to the ministry of Word and Sacrament, whilst admitting that the mere fact of the churchs having this commitment does not imply that all gender-equality issues have been resolved. While it is true that, because of differences in biblical interpretation, Adventists do not at present ordain women to the ministerial office, women are occupying increasingly significant leadership roles, including service as local pastors. 41.In the course of our discussions we highlighted the need for: (a) ongoing interpretation of Scriptures pertaining to gender equality; (b) raised consciousness of social evils including prostitution in relation to tourism, sati (an Indian term for widowburning), dowry, female infanticide, female sterilisation, job discrimination; and (c) increased understanding of the particular ways in which gender discrimination is manifest, depending on the particular context.

Christians. Recognising that the Gospel of Gods grace concerns the whole of life and the whole of society, we have turned our minds to some of the burning issues of the day. We invite our constituencies to redouble their efforts to work for justice, the eradication of poverty, and the preservation and right stewardship of the created order. 43.In many ways, this conversation was a learning process for both parties. The Adventists made clear their indebtedness to the historic creeds of the church, and to the Reformation heritage, while the Reformed were impressed by the considerable efforts made by Adventists in education, health, and the cause of religious freedom. It appeared that while the Adventists might do well to reflect further upon socio-political involvement grounded in the Gospel, the Reformed might in some quarters question the relative weight they give to evangelism and social witness. 44.In the course of our discussions, it became clear that there is scope for a greater degree of clarification on doctrinal and ethical issues than we have yet achieved. The following topics have emerged as candidates for future consideration, should the sponsoring bodies decide that further Reformed/Adventist dialogue should take place: the interpretation of the Bible; the Sabbath; law and grace; eschatology; the concept of the remnant; the question of church discipline and holy living in relation to secularised societies; the relation of Ellen G. Whites writings to the Scriptures; the meaning and implications of double

V. Conclusion
42.We are happy to conclude that our conversation has been productive in a number of directions. We have affirmed the common doctrinal ground on which we stand, and we have specified some of the ways in which our teachings have developed over time. We have sought to dispel mutual misunderstandings concerning doctrine. We have eschewed the sectarian spirit, and have not questioned one anothers status as
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predestination; questions concerning worship and polity; the contributions of liberation theologies; and the meaning and significance of Christs high priestly ministry. 45.We have every hope that, were such

matters to be pursued, considerable convergence might be revealed. This would lead to increased mutual understanding and acknowledgement of our communions as authentic members of the one church of the Lord Jesus Christ.

APPENDIX List of papers presented

Seventh-day Adventists: A Profile, William G. Johnsson, Adventist; The Apocalypse: Gods Answer to the Human Cry for Ultimate Justice, Roy Adams, Adventist; Keepers of the Garden: Christians and the Environment: An Adventist Perspective, John T. Baldwin, Adventist; Seventh-day Adventists and Religious Freedom An Aspect of Justice, John Graz, Adventist; Protestant Theological Heritage in Seventhday Adventism, Hans K. LaRondelle, Adventist; The Challenges of the Post-Cold War for Protestant Christianity in Latin America, Arturo Piedra, Reformed; Church Concerns from the Southern Africa Perspective: A Presentation to the AdventistReformed Dialogue, Rupert Hambira, Reformed; Reformed Ecclesiology, Alan Sell, Reformed; Womens Concerns from a Dalit

Perspective, Nalini Arles, Reformed; The Doctrine of Forgiveness and Its Implications for Justice: A Reformed, Feminist, North American Perspective, Cynthia Rigby, Reformed.

Participants
7th Day Adventist Participants: Dr. Bert Beach (Co-chair), Dr. Roy Adams, Dr. NielsEric Andreasen, Professor John Baldwin, Dr. John Graz, Dr. William Johnsson, Professor Hans La Rondelle, Dr. George Reid, Dr. Angel Rodrguez Apologies: Dr. Jean-Claude Verrechia Reformed Participants: Prof. Dr. Cynthia Rigby (Co-chair), Prof. Dr. Nalini Arles, Rev. Rupert Hambira, Dr. Arturo Piedra, Dr. Alan Sell, Dr. Setri Nyomi Apologies: Prof. Dr. Beatriz Melano WARC Staff: Ms. Margaret Owen, Dr. Odair Pedroso Mateus
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Christianity in the African Context

The Report of the International Theological Dialogue between the Organisation of African Instituted Churches and the World Alliance of Reformed Churches (19982002) Adopted in Mbagathi, near Nairobi, Kenya, 9-14 February 2002 INTRODUCTION
Dialogue between two Christian families 1. This document is the record of a significant breakthrough in ecumenical dialogue. It is a report of a series of three meetings between the Reformed Churches, represented by the World Alliance of Reformed Churches (WARC), Geneva, and the African Independent or Instituted Churches (AICs), represented by the Organisation of African Instituted Churches, Nairobi. To our knowledge, it is the first time the African Independent Churches have been involved in a dialogue with another Christian world communion. During this process, members of churches that separated from churches of the Reformed family within living memory have been meeting with representatives of the churches from which they separated. The Beginnings of the Church in Africa 2. According to tradition, the history of the church in Africa began with the preaching of the gospel to the Ethiopian
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eunuch, and with the arrival of the Evangelist St. Mark in Alexandria in AD 42. St. Mark was the founder of the Coptic Orthodox Church of Egypt, which formally separated from the other churches at the time of the Council of Chalcedon, and has retained many of its traditions and original liturgy until the present day. The Copts took the gospel to the Nubians and Ethiopians, and beyond Africa, as far as Ireland. In other parts of North Africa, the Christian faith was planted and nourished by the Latin church. After the Muslim conquests of the 7 th century, when much of the North African church was destroyed, and the Coptic Church itself fell under the hegemony of Muslim overlords, the Christian faith endured on the continent mainly in the Coptic and Ethiopian Orthodox Churches. The next significant and enduring missionary expansion of the church was brought about by European and North American Protestant and Catholic missionaries of the 19th and 20th centuries. From the 1870s onwards, this missionary expansion became inextricably entwined with European colonial expansion and the Scramble for Africa. Thus, the

gospel presented by European missionaries was not only heavily influenced by European culture (individualistic, materialist and capitalist) but became for the African convert a way of entry into the new colonial systems with their exploitative economies and racist assumptions. It was in this frequently highly oppressive context that the African Independent Church movement was born.

resulting in the seizure of lands and the displacement of African peoples; the extent of christianisation. AICs did not usually emerge until people had the Bible in their own mother tongues, and were able to challenge or correct mission church interpretations of the Scriptures. Thus AICs were born out of prophetic attempts by African peoples to interpret their oppressive situations, to find meaning, to create space for themselves, and often to fight for freedom. 5. From a sociological perspective, AICs can be seen as examples of the new religious movements (NRMs) which arose out of the impact of European culture and Christianity upon African cultures that were less powerful politically, militarily, and economically. AICs stand at one end of a spectrum of NRMs which ranges from the movements very close to the African religious heritage at one end to fully Christian churches at the other. Other NRMs use the name church but are less than fully Christians, and may not even wish to be called Christian. Theologically, however, the term New Religious Movement does not do justice to the AICs. The OAIC constitution restricts membership to: Any African founded church which believes in Jesus Christ as Saviour, the Holy Trinity (the Father, the Son, and the Holy Spirit as one God) and Christian Doctrine as founded in the Holy Bible (Old Testament and New Testament). 6. OAIC groups its members into three categories:
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African Independent Churches a new Christian phenomenon 3. AICs are known by various names, of which African Independent and African Instituted Churches are the most common. The term instituted was first used in the title of OAIC simply to obtain Kenyan government approval for its registration. Its use did not mean that AICs wanted to lose the older term independent, and both terms are generally acceptable to the constituency. 4. Although AICs are now very widely spread in Sub-Saharan Africa, originally they were focused in South Africa, Zimbabwe, Malawi, Kenya, the Congo basin, Nigeria, and along the West African coast between Cte dIvoire and Cameroon. Three factors led to the creation of a new form of Christian faith in these areas: the intensity of cultural conflict between the European colonisers and their associated missions, and the indigenous cultures; the degree of political and economic oppression in East and Southern Africa

 Nationalist churches (also known as Ethiopian and African Churches). These are churches that seceded from the mission churches during the colonial era (beginning in 1844 in South Africa and in 1891 in Nigeria) over issues of leadership and a desire that Africans should control the church and its teachings on cultural practices. They often saw the fight against colonialism as one of the legitimate goals of the church, and were influenced by the Marcus Garvey movement, which sought to unite Africans of the continent and of the diaspora to work for the liberation of Africa and the dignity of African peoples. In liturgy and doctrine nationalist churches have retained much from the Western or historical churches. They often looked to Ethiopia as a symbol of African resistance to and independence from colonialism, and referred to Ps 68.31 as a prophecy for themselves. Spiritual churches (also known as Zionist, Apostolic, and Aladura churches). These churches (dating from 1910 onwards in Southern Africa, and 1920 onwards in West and Eastern Africa) are sometimes referred to as prophet-healing churches, because of the centrality of the charismatic gifts in their worship and ministry (prophecy, interpretation of dreams, healing, and prayer for protection against evil). Their liturgies are more informal, and there is greater use of forms borrowed from African tradition. Especially in Southern Africa, these churches look to Zion as the symbol of a heaven. African Pentecostal churches. These
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are African founded Pentecostal style churches that have arisen since the mid1960s. Though the stimulus to their foundation has frequently been the evangelistic missions and training conventions associated with Western Pentecostals (and as a result, there is some dispute whether these churches are fully African), a number of them (those that give a positive value to African culture) have found a home in OAIC. There are tensions between these churches and the spiritual churches which relate more to styles of worship than to essential differences over doctrine.

The Organisation of African Instituted Churches 7. The Organisation of African Instituted Churches was begun in Cairo in 1978, as a loose association of AICs, in order to express and to address their needs and concerns, among which theological education was the most urgent. At its 2nd General Assembly in Nairobi in 1982, a constitution was drawn up and the international headquarters set up in Nairobi. The 3rd General Assembly, which took place in Limuru in August 1997, emphasised the empowerment of the seven OAIC regions. These are: Eastern Africa, Southern Africa, Democratic Republic of Congo, Nigeria, Francophone West Africa, Anglophone West Africa, and Madagascar. Some of these regions are composed of national chapters. The regions send three delegates to the General Assembly, and their regional chairpersons form the OAIC

Executive Committee, which appoints the General Secretary, and through him oversees the running of the programmes. These programmes currently are: Theological Education by Extension, Programme for Participatory Development, Womens Department, Research and Communication, and HIV/AIDS. 8. The total AIC constituency has been conservatively estimated at 60 million, and of this number some 1520 million people are members of OAIC affiliated churches.

The World Alliance of Reformed Churches represents some 75 million Reformed Christians, gathered in 218 churches in 107 countries. 10. Most African Reformed Churches began as a result of 19th century missionary activities, mainly from Western Europe. The only community that pre-dates this is the Dutch Reformed Church of South Africa which came with the migratory wave from the Netherlands a couple of centuries earlier. They then began spreading through Southern Africa. Reformed Churches (Presbyterian, Reformed, Congregational, Evangelical and United) can be found all over Africa (including Egypt). However, most of them are found in Sub-Saharan Africa. Many of the nineteenth century missionaries did not understand African culture and therefore condemned most elements of African culture as pagan to be discarded. One needs to recall the fact that the 19th century was also the time when colonisation was taking place and a good number of the missionary bodies enjoyed the protection of the colonial powers. Therefore, many indigenous Africans identified the missionaries with the colonial powers. One needs to credit these missionaries with a number of things. They brought with them the gospel, schools, hospitals and agricultural innovations. Many of them sacrificed their lives for the sake of the gospel. Today, the Reformed Churches in Africa are increasingly living out the gospel within their cultural contexts and many of
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The Reformed Churches 9. The Reformed family is the portion of Christian churches that recognise their most immediate origins primarily in the Swiss wing of the Reformation movement that culminated in the 16 th century. Reformed Churches share a set of doctrinal emphases such as the Sovereignty of God, the Lordship of Christ in the church and the world and the affirmation of the Scriptures of the Old and the New Testament as authority in matters of faith and church discipline as well as church orders known as Presbyterian (from the Greek word for elder) or Congregational. There are more than 750 Christian churches that recognise themselves as part of the Reformed family. The World Alliance of Reformed Churches (WARC) in its current form is the result of the merger in 1970 between the World Presbyterian Alliance (founded in 1875) and the International Congregational Council (founded in 1891).

them are at the forefront of prophetic action in their nations.

African Christian Identity Reconciling identities learning from and challenging each other Towards our common witness.

Planning of the dialogue 11.At a preparatory meeting held at the Methodist Guest House in Nairobi from 23 June 1998, the two families of churches defined the dialogue themes. These were: Unity the meeting expressed an overriding concern for the lack of unity on the African continent, which threatens the survival of its peoples. These divisions are ethnic, denominational (with a proliferating number of new churches), and political, and had sometimes led to war and genocide. It was felt that in handling this issue, the theme of reconciliation would be more positive and productive. Gospel and culture Both Reformed Churches and AICs are struggling to define their identity as Christians in Africa, both in relation to culture narrowly defined, and also in relation to the global, and socio-political contexts in which our churches are set, and to which we are called to proclaim the gospel. Women The role of women in the church and church ministries is of great concern to both families of churches. 12. It was decided that the process could best be focused and guided under the overall theme of Christianity in the
African Context, and then broken down into three sub-headings, each of which would form the focus for a dialogue meeting:
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The Nature of the Process 13.Given the lack of formally articulated and published theologies among the AICs, the following tasks emerged as necessary if the dialogue was to succeed: - Participants were challenged to develop a dialogue process concentrating initially on building trust, relationships and mutual respect as the necessary prerequisites for eliciting AIC and Reformed perceptions and accounts of their practices and beliefs; - Participants were faced with bridging the gap between formal presentations of theology (a Reformed strength) and receiving testimony of firsthand experiences of faith, worship and life (the chief theological resource of the AICs); - Participants uncovered the shared African roots of much grassroots Christian faith and practice among both Reformed and AIC participants, and were challenged to value these sources for theologising appropriately, but not uncritically.

I. AFRICAN CHRISTIAN IDENTITY

14.During the first meeting in Kigali (1319 October 1999), during which we were hosted by the Presbyterian Church in Rwanda, agreement on the practical challenges the African church faces formed the most significant part of our search for a common African Christian identity. AIC and

Reformed participants reached substantial agreement on the crisis facing the African continent and her people, and the way in which the Church was called to respond. As a prelude to this, a simple agreement was reached on our common faith. Both these agreements are summarised in

17.We affirm that the Holy Scriptures are for both of our families a yardstick for Christian faith and life, while recognising that there may be differences in our interpretations. We affirm that African Christians have an identity that is both African and Christian, and that our faith calls us to witness and act in the social and political realities of our world. As representatives of the world church, and as leaders of churches in Africa, we confess the complicity of ourselves and our churches in the economic and political injustices that have impoverished and dis-empowered the people of this continent. We acknowledge that we have failed to speak prophetically when called to do so, and that we have shown a blatant disregard for the environment.

The Kigali Statement

Affirmations 15.We have come together from two Christian families, the Reformed Churches and the African Instituted Churches, and rejoice in the spirit of unity, knowing that we share a common ministry. We meet in Kigali, Rwanda, and have been deeply moved by accounts of the 1994 killings in this nation and by our visits to some of the sites of genocide. We have been much encouraged by our Rwandan brothers and sisters as they seek reconciliation and the reconstruction of their country. Their example has been an inspiration to us as we ourselves seek to understand each other better and to overcome our own suspicions and spirit of disunity. We lament our past histories of division and hatred and resolve to continue to meet together in dialogue, seeking opportunities and means of common action. 16.We affirm a common faith in the Triune God, in the lordship of Jesus Christ as God incarnate and crucified, who identifies with us in our suffering, in the Holy Spirit and his transforming power in our lives.

Challenges and actions 18.We have shared together our deep concerns about the present tragic situation of Africa, to which the following factors have contributed. We have agreed to do all we can as church leaders to assist our people to reconstruct our continent, and are committed to the following actions for ourselves, our churches, and our people. 19.We are distressed by division and disunity in the church and society. We will use our pulpits and our churches to promote greater tolerance and understanding of different groups and persuasions, and to encourage a spirit of openness that will enable people to express themselves and accommodate diversity. As part of this process we will take steps to initiate dialogue
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at the local level between our two church families. We acknowledge a need to return to African models of reconciliation and of establishing and maintaining unity. As church members and leaders, we need to engage actively with society and its needs and problems in order to enable people to identify, prioritise, and find solutions to their own needs, and not just those of our churches. 20.For centuries the human and material resources of our continent have been exploited by others. Knowing that it is this exploitation that has increased poverty and unemployment in Africa, we have a duty to educate the members of our churches and local communities on the nature of the global and local processes involved. We will work with other churches and agencies to reduce our dependency on foreign models and solutions for these problems. In the face of widespread corruption and lack of accountability, we need to strengthen governance in our nations and institutions. We will therefore educate our people so as to form a strong and well-informed civil society. We will act to provide more information to the members of our churches, and train them to use this information in order to strengthen governance in our churches as well as in society. We will conduct programmes for sensitising church and community members, through such means as the distribution of literature and through national and local forums, with the aim of empowering people to take initiatives
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themselves and to participate more actively in civil society. 21.We acknowledge that our own churches do not adequately model the democratic structures we are urging on the state. This is true of family churches among the AICs as well as of the more bureaucratic structures of the Reformed Churches. We will be more courageous in confronting issues of corruption and misuse of power in government. The process of encouraging participation will also require some of us to change our attitudes as leaders, and to reduce our use of Scripture or the Holy Spirit to enforce our decisions upon others. We will work to reduce attitudes and habits of dependency among our church members. 22.The Western models of development we are using in Africa are not sustainable. As a result, our environment has been exploited, spoilt and degraded, and our own societies have become polarised between rich and poor. We have accepted the dumping of toxic wastes. We will educate our churches and communities to take responsibility for protecting and improving the environment. This is something every member can share in, through such grassroots activities as tree planting and the cleaning up of our cities and villages. 23.As Christians we recognise the Godgiven dignity of human beings and the sacredness of life. In this regard, therefore, we oppose military regimes whose power is based on violence rather than the will of the people expressed through the ballot box. Working with the media, we will act to

expose arms dealers and their customers, and we will cooperate with our partners in the North to advocate a shift from arms production to socially beneficial industries. We will continue to advocate against the ready supply of illegal arms in our countries, and the lack of discipline and professionalism in our security forces, while recognising that these problems are intimately related to our declining economies and increasing poverty. We will also encourage our governments and especially our own churches to continue to show hospitality to refugees, giving thanks for the self-sacrificing generosity in this area of many of our local congregations. 24.We will work to strengthen democratic values and institutions, and to research and develop models of democracy appropriate to African society, which can enable people of all ethnic groups and political and religious persuasions to participate in decisionmaking at all levels of church and state. We recognise that this will require a change in our own methods of working, away from concentration on seminars for leaders towards more exchange visits, in order to build relationships between people and communities across Africa, and to expose our members to other cultures and ways of working together. 25.We commit ourselves to promote the full participation of women at all levels in our church structures, and to work to expose oppressive tendencies and

traditions, so that our churches can become exemplary models for the empowerment of women in the wider society. 26.Children are both the present and the future of our churches and societies. Yet they are exploited as child labour, as child soldiers, and as child prostitutes. Others are heads of families at a very young age or are forced to live and sleep on the streets. For their protection and better upbringing, we commit our churches to the task of sensitising our members and communities about HIV/AIDS, unemployment, landlessness, Structural Adjustment Programmes and other issues which affect the lives of our children. We will advocate against all those practices which put children at risk, and we will train our own members in responsible parenthood. 27.Social forces in contemporary Africa threaten to destroy family life. We commit our churches to the promotion of family life education programmes. Education about changing attitudes to the care of the old, sensitisation to HIV/AIDS, and education on the home care and support of People With Aids, and on the importance of chastity before marriage and faithfulness in marriage should all be priorities in such programmes. 28.Extreme poverty contributes to rising levels of drug abuse and drug trafficking. This is true not only of the hard drugs but also of cannabis and of alcohol, in which the use of poisonous additives is of particular concern in some of our countries. As church leaders
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we will act to expose the trade, create awareness of the dangers of addiction, and support efforts to counteract its spread. 29.The process of globalisation and the speeding up of communications affect our continent in various ways. Because globalisation is driven by market forces and is largely directed by Transnational Corporations which are beyond the control of national states, it threatens to destroy local values, traditions, and self-reliance. This can be seen most clearly in the impact of the mass media on our people. To counter its ill-effects we need as church leaders to strengthen our sense of identity, and to encourage people to be proud of their roots in church and community. Furthermore, we need to sensitise our members and those of our communities to globalisation and its effects, so that people can participate in the process, becoming agents of change themselves and not simply victims. Because globalisation benefits those who have access to global networks, and is dependent on expensive technology, it threatens to marginalise the poor of Africa even further. Our churches must engage in research, and in networking with sympathetic partners in order to be effective advocates against the ill-effects of globalisation, and to prevent our people from being overwhelmed by processes which may otherwise be beyond their understanding or control. 30.In both our church families, we acknowledge a deficit in the area of contextualised theology. This deficit has contributed to the deep identity crisis felt
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by many of us as African Christians. The Reformed Churches have much to learn here from the inculturation of the gospel in the AICs, but both our church families lack wellarticulated and contextualised theologies for contemporary Africa. We will therefore work to encourage a writing culture in our churches, and to promote further reflection on the encounter between gospel and culture. An aspect of this encounter is the issue of polygamous marriages. We are agreed that the Christian ideal of marriage is faithful monogamy, but we recognise that some African churches need time to work out the theological and pastoral implications of this principle. We believe that churches should not be discriminated against on this and other pastoral issues which their leaders are seeking to handle with sensitivity among their members. 31.We are concerned about the spread of false teachings on our continent (including the so-called prosperity gospel), many of them coming from abroad. Our church members have become consumers of many different theologies which are not relevant to African realities. These have contributed to divisions in our churches, and to theological confusion. To counter this challenge, we commit our churches to encourage more study and teaching of the Bible, and to the promotion of theological education programmes which can reach all levels of church membership. 32.We acknowledge that our churches have often failed to obey the Great Commission, and have been preoccupied

with maintaining already existing churches in areas where the gospel took root long ago. We commit ourselves to reach out to where the gospel has not yet been heard, and where churches have not yet been planted. 33.Many of our churches lack a strong financial base. As church leaders, we are called to increase the participation of our members in church activities, so that they become owners rather than followers. We will encourage investment in churchowned income generating projects. We will promote stronger biblical teaching on giving, stewardship, and accountability in our churches. We acknowledge that our behaviour and practice as leaders in this area has not always been above reproach, and we commit ourselves to greater transparency, integrity, and accountability. 34.Concrete actions: 1. We have agreed to meet together again in 2000 at a venue to be arranged by the OAIC in consultation with WARC. 2. We will distribute this statement to the member churches in Africa of our respective constituencies. 3. We will encourage our member churches to engage in dialogue and in work together at the local level, with feedback to our respective organisations. 4. We will invite representatives of our partners in this dialogue to attend significant meetings of our organisations and churches on the African continent. 35.We encourage our member churches in Africa to engage in local

dialogue and action arising from this statement, and invite them to respond with comments, suggestions, and reports to the Department of Theology of the World Alliance of Reformed Churches, P.O. Box 2100, 1211 Geneva 2, Switzerland or to the General Secretary of the Organisation of African Instituted Churches, P.O. Box 21736, Nairobi, Kenya. OAIC Representatives: Baba Aladura Dr. G.I.M. Otubu, Co-Chair, Archbishop John Mweresa Kivuli, Father Michael A. Ngonga, Rev. Thomas Oduro, Mr. John Padwick, Ms. Olga Ratovonarivo, Archbishop Njeru Wambugu WARC Representatives: Rev. Dr. Andr Karamaga, Co-Chair, Rev. Dr. Peter Bisem, Rev. Dr. Gregg Mast, Rev. Muthoni Ruth Ngaari, Rev. Dr. Setri Nyomi, Ms. Margaret Owen

II. RECONCILING IDENTITIES

36.Participants in the second dialogue session were hosted by the Eternal Sacred Order of the Cherubim and Seraphim, and by its sister churches in OAIC Nigeria. In this meeting, held in Lagos, Nigeria, 4-7 March 2001, they sought to address themselves to the two issues of the place and ministry of the Holy Spirit, and the role of education (both secular and theological) in the two families of churches. These were approached from the standpoint of the theme of the meeting, Reconciling Identities, which formed the subject of the two introductory papers from both families.
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The summary of the Lagos meeting appears in the following document:

recommendations for action. We note with regret the lack of response to the statement, and commit ourselves to ensure its wider circulation among constituencies. our respective

The Lagos Communiqu Addressing our common problems 37.We, the representatives of two Christian families, the World Alliance of Reformed Churches (WARC) and the Organisation of African Instituted Churches (OAIC), have met together in Lagos, Nigeria, as the guests of OAIC Nigeria. Our theme has been Reconciling identities: learning from and challenging each other (the prophetic role of the church, the free movement of the Holy Spirit). 38.We have heard from our Nigerian hosts the challenges they face as Christians as sharia law is enforced in certain states in this country, and we affirm a common desire to work towards relations with our Muslim brothers and sisters that will permit the full practice of both faiths. In this connection, we are agreed that killing people in the name of God is foreign to African tradition and can never be justified. 39.Building on our previous meetings in Nairobi, Kenya in 1998, and Kigali, Rwanda in 1999, we celebrate our continuing growth towards mutual understanding and unity in the Christian faith, and our common desire to address the continuing crisis on our continent. In this connection, we affirm the Kigali Statement of 1999 as presenting an analysis that continues to be relevant of the problems and challenges facing Africa. We commend it again to our member churches, together with its
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Moving towards reconciliation of our identities 40. In this meeting in Lagos we have further identified beliefs and standpoints that we share in common: Both our families are committed to practising the Christian faith in its Trinitarian fullness, although with different emphases. Our continent has a profound spirituality and a belief in mysticism that is deeply rooted in our traditional cultures, and we share a commitment to developing and practising a Christian faith that addresses these spiritual realities. We acknowledge the long experience of the African Instituted Churches (AICs), and the increasing involvement of the Reformed Churches, in this ministry. In the difficult matter of discerning the spirits, we affirm two principles common to our families: that we test the spirits against the word of Scripture, and that we do so in the context of the praying community (the local and universal church). Our families show a common concern for providing appropriate education at all levels and for all members of our churches, an education that must have its roots in African culture and values. With regard to training our ministers and others who serve the church, we recognise the importance of:

 providing theological education in an ecumenical context providing a theological education that will enable our ministers and workers to engage with social issues of the day, for example, with issues of governance and HIV/ AIDS To this end, we commit ourselves to sharing resources, financial, intellectual, and spiritual. We celebrate the diversity of our peoples as God-given, and we recognise the right of every person to self-respect and human dignity. For this reason we affirm again the necessity of encouraging full participation in decision-making in church and society as we seek to empower our peoples to address the crises that surround them on this continent. As we engage with the fullness of African diversity we do so from an understanding of our identity as open and inclusive. We draw from the model of the incarnation a willingness to take risks in order to achieve a new identity characterised by integration and the harmonisation of differences. It is in this spirit that we are committed to our continuing dialogue. As we move towards

unity in the church we seek the unity of humankind.

Moving ahead 41.We have agreed to meet again for the final consultation of this present dialogue in Nairobi in 2002, in order to decide concrete steps that we can take together as part of our common witness on this continent. As a preliminary step we will address the gaps in our conversations (e.g., the interpretation of the Bible, the role of the sacraments, and the ministry of women).

Signed:
Rev. Dr. Andr Karamaga, Vice President of WARC, Co-chair of the Dialogue His Eminence Baba Aladura Dr. G.I.M. Otubu, International Chairman of OAIC, Co-chair of the Dialogue Rev. Dr. Setri Nyomi, General Secretary-WARC Most Rev. Njeru Wambugu, General Secretary-OAIC 7th March 2001 Lagos, Nigeria

III. MOVING TOWARDS COMMON WITNESS

42.The third meeting was held in Mbagathi, Nairobi, Kenya (9-14 February 2002) and participants were hosted by the

Presbyterian Church of East Africa. Members of the dialogue worshipped in churches of both families. They dealt with issues of biblical interpretation, sacraments, the role of women in the church and the future of
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this dialogue. They stated together the following:

our hermeneutic must address itself both to the local situation and, at the same time, be aware of and be responsible to the global hermeneutic community. A closed hermeneutic community cannot in the long run remain faithful to the Gospel.

Hermeneutics 43.We are agreed in both our families that Scripture is central to the life and work of the church. The Scriptures can only be properly interpreted within the hermeneutic community, which is not just local or oral, but denominational, ecumenical, and global. AICs have particularly emphasised hermeneutical dialogue with the local community of the faithful, in which the congregation responds to the preachers with hymns and interjections which strengthen the preacher and push the argument a stage further. Indeed, both Reformed and AIC traditions emphasise the importance of music and hymns in the hermeneutic process. The Reformed hermeneutic in addition has particularly emphasised the global, and intergenerational community of biblical commentaries, and written theologies. 44.We recognise and celebrate certain, especially African, emphases in the hermeneutic process. Among these are a commitment to oral tradition and an interpretation which builds on and relates to the shared stories, proverbs, and memories of the community; an emphasis on Gods word to the community rather than just to the individual; an understanding that all in life is sacred (with no division between sacred and secular); and a deep reliance on the role of and assistance from the Holy Spirit. Both families of churches agree that
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Sacraments 45.We agree that the sacraments of baptism and the Eucharist are grounded in Scripture and are commended to the church for its spiritual growth. Baptism signifies the entrance of the believer into the community of faith, and his/her engrafting into the body of Christ. In communion, the faithful are fed with Christ himself. The experience of receiving Christ in the sacraments is made possible by the powerful and mysterious action of the Holy Spirit. 46.Some of the AICs have affirmed as many as seven sacraments: baptism, chrismation (confirmation), Eucharist, marriage, confession, ordination, and holy unction (anointing of the sick). Other AICs are non-sacramental in tradition, although they would say that they celebrate the sacraments spiritually. Some of them believe that, as the bread and wine are set aside as food for Gods people, so Gods holy people are themselves set aside as Gods sacrament and gift to the world. The role of women in the church 47.Both communities acknowledge and celebrate the gifts of the Holy Spirit to both women and men. We acknowledge that for cultural and historical reasons, women have

not been allowed to develop and share these gifts adequately in the service of the wider Christian community. In many parts of Africa issues of purity and impurity deeply influence and limit the role of women in the church. This affects both the Reformed and the African Independent Church families. Also, structural inequalities within the church often limit womens ministries. Sometimes these inequalities are seen in segregated and subordinate structures, often mistakenly called parallel structures, of womens ministries or womens departments. Although these womens ministries and departments can and do play a significant role in the lives of women and men, and can help in raising their awareness, we are agreed that women must not be limited to these ministries. The church must remove restrictions on the ministries of women, and the lack of womens participation in the higher decision-making structures. It must find ways of dealing with its procedures (such as holding meetings only in the evenings), which effectively prevent women from playing a full role. It must also seek to understand, to challenge, and to motivate communities and congregations to change those of their traditions and perceptions which prevent them from welcoming an integrated model of equal partnership in the ministry of women and men.

churches of WARC in a process of polarisation in which the positions of the two sides became deeply entrenched. We acknowledge that ill-feelings and bitterness continue to exist between some of our members until the present day. We recommend that in the countries where this is the case leaders of the churches concerned meet to discuss the reconciliation of memories, and to consider how best to come together again in mutual repentance, in order to strengthen our common witness to the one Christ. In other situations, although bitter historical memories may not be present, prejudice and the lack of a spirit of common fellowship in the ministry may be present. Sometimes this prejudice is characterised by attitudes of rejection of the other based on false conceptions such as, lacking education, backward, lacking the Holy Spirit, colonial churches. We commit ourselves to working much more strongly for mutual understanding and ecumenism, and we urge the leaders of the churches in our respective communities to work and act together to remove the misconceptions and prejudice, to build trust and share fully in joint Christian witness. In the crises that affect our continent, for the survival of our own people, we cannot afford disunity. 49.We recognise the dangers of training AIC students at colleges of the other Christian world communions and denominations, because they can easily be lost from the AICs to the denomination of the college. In this context, there is a need
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The way forward 48.We recognise that some of the AICs separated historically from member

to explore how Reformed Church theological institutions can be used for the training of AIC students, and how these institutions can be made more hospitable to AIC students, in order to build them up in their ministry in their own churches rather than purely in the context of the Reformed ministry. In this context, also, we consider that initially, support should be given to the OAIC Theological Education by Extension programme, and its attempts to revise its curriculum, and to obtain proper academic accreditation for its courses. In association with the Conference of African Theological Institutions, the Reformed Churches in Africa should consider encouraging some of their lecturers to cooperate in the process. Further, and as a long-term goal, we recognise the need for an increased number of further degree-level theological institutions run by and for AICs. 50.As a dialogue, we endorse the

aspirations of the AIC community to come up with their own written theological material. We consider that an appropriate first step would be for AIC theologians to discuss the theological issues and logistics required in a continental-level workshop, and we commit ourselves in our various capacities to exploring how this can be made possible. 51.In view of the great measure of progress we have achieved in this dialogue at the international level, we urge our member churches over the next three years to engage in a process of dialogue between our two families at national levels. We will collect and record the progress made, and report back to our respective organisations, with the possibility of resuming the dialogue at international level at another date.

APPENDIX List of papers presented

First Session Presbyterian Church in Rwanda, Kigali, Rwanda 11-19 October 1999 Theme: African Christian Identity The political, economic realities of Africa, Prophetess Dr. J. E. Ahme; African Christian identity, Archbishop John Mweresa Kivuli; Marriage as in the African
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context, as repeated by the Scripture, Baba Aladura Dr. G.I.M. Otubu; African Christian identity, Rev. Thomas Oduro; Towards an African Christian identity: the potential contribution of the African Independent Churches in an era of globalisation, Mr. John Padwick; The political and economical realities of Africa, Rev. Dr. Andr Karamaga; Christianity in the African context, Rev. Dr. Setri Nyomi; An introduction and brief history of the

Organisation of African Instituted Churches, Archbishop Njeru Wambugu.

1999-2002. The drafters and editors of the final report are indicated with an asterisk (*). Those who chaired the meetings are indicated with a (c) or acting co-chair with (ac), while those who presented papers are indicated with a (P) following the year in which they made their presentation, staff are indicated with (s) and absent with (a). Participants who were part of the original exploratory committee are noted with attendance in 1998. OAIC Participants: Dr. (Mrs.) Justina Ahme (Nigeria, 1999 P, 2001, 2002); Archbishop John Mweresa Kivuli (Kenya, 1999 P, 2001, 2002); Father Michael A. Ngonga (Kenya, 1998, 1999, 2001, 2002 P); Rev. Thomas Oduro (Ghana, 1999 P, 2001 P, 2002 P); Baba Aladura Dr. G.I.M. Otubu (Nigeria, c 1998, c 1999 P, c 2001, c 2002); *Mr. John Padwick (England/Kenya, 1998, 1999 P, 2001, 2002 P); Mrs. Olga Ratovonarivo (Madagascar, 1999, 2001, 2002); Archbishop Njeru Wambugu (Kenya, 1998, c 1999 P, c 2001, c 2002). Reformed Participants: Rev. Dr. Peter Bisem (Kenya, 1999, a 2001 P); Dr. Bukelwa Hans (South Africa, 1999, 2001, 2002 P); Prof. Pieter Holtrop (The Netherlands, 1998); Rev. Dr. Andr Karamaga (Rwanda, 1998, c 1999 P, a 2001 P, a 2002); Rev. Dr. Gregg Mast (USA, 1999, 2001, 2002); *Dr. Odair Pedroso Mateus (Brazil/Switzerland, a 2001, 2002); *Rev. Ruth Ngaari (Kenya/USA, 1998, 1999, 2001 P, 2002); Rev. Dr. Setri Nyomi (Ghana/ Switzerland, 1998, 1999 P, s 2001, s ac 2002);
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Second Session The Eternal Sacred Order of Cherubim & Seraphim, Lagos, Nigeria 4-7 March 2001 Theme: Reconciling identities: learning from each other (The prophetic role of the church, the free movement of the Holy Spirit) Africa in Crisis: The practical prophetic role of the Church, Rev. Dr. Peter Bisem; The experience of the Holy Spirit in worship, Rev. Ruth Ngaari; African Independent Churches: their role and strategies of education, Rev. Thomas Oduro; Reconciling Identities: learning from each other, Dr. Andr Karamaga. Third Session The Kenya College of Communication Technology (KCCT) Conference Centre, Mbagathi, Nairobi, Kenya 9-14 February 2002 Theme: Towards our Common Witness The Role of Sacraments in the Church, Rev. Fr Michael R.A. Ngonga; Spontaneous Hymnodal Hermeneutics: An Analysis of an AIC Hermeneutic, Rev. Thomas Oduru; Reformed Tradition and the Ministry of Women, Dr. Bukelwa Hans; Summary paper of the last three dialogues, Mr. John Padwick/ Rev. Ruth Ngaari; Report of the Dialogue between the OAIC and Reformed Churches, Mr. John Padwick/Rev. Ruth Ngaari. Portions of this document were developed over the period of four years from

Ms. Margaret Owen (England/Switzerland, s 1999); Rev. Dr. E. B. Udoh (Nigeria, a 1999, a 2001, a 2002); Dr. H. S. Wilson (India/ Switzerland, s 1998 Geneva, Switzerland). Visitors from the OAIC 2002: Mr. Nicta Lubaale, Rev. John Gichimy, Rev. Daniel Oguso

Visitors from the Presbyterian Church of East Africa 2002: Rt Rev. Dr. Jesse Kamau, Very Rev. Dr. George Wanjau, Rev. Patrick M. Rukenya, Rev. Dr. Lawrence Mbagara, Rev. John K. Mwinchia, Rev. Johnson K. Mwangi, Mr. Francis Kihiko, Mr. Elijah Karimi, Rev. Dr. Godfrey Ngumi

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Towards an Alliance of Protestant Churches? The Confessional and the Ecumenical in the WARC Constitutions (I)
Odair Pedroso Mateus
By creating in 1875 an Alliance of churches whose faith was in harmony with the consensus of the Reformed confessions and whose order was generally determined by the Presbyterian principles, the founders of WARC were also seeking to promote that unity of the Reformation family which led Calvin, in response to the Anglican Archbishop Cranmer, to declare that he was ready to cross ten seas to bring it forth.

A confession which would intensify Presbyterianism and loosen the ties which unite us to the other branches of Christs kingdom I would regard as a calamity. () We want a declaration of union, not a platform of disunion. Much as we esteem doctrinal unity, there is a higher unity, the unity of spiritual life, the unity of faith, the unity of love which binds us to Christ, and to all who love him, of whatever denomination or creed.
Swiss-American theologian Philip Schaff at the Alliances first general council, Edinburgh, 1877

If we get our hearts large enough to embrace all our Presbyterian brethren, the proofs of enlargement will go on, and we shall begin to long earnestly for wider fellowship. I, for my part, never desired that this Alliance should end, as it were, with itself: but rather that it should be a step towards an Alliance that one day would have a vastly larger constituency, and that would form a more important contribution than we can make toward the swifter fulfilment of our Saviours prayer That they all may be one.
William Blaikie, founder, secretary, then President of the Alliance, at the Belfast general council, 1884

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The purpose of this article hopefully the first of a series of three is to attempt a description of the interplay between what is confessional and what is ecumenical in some of the foundational expressions of the World Alliance of Reformed Churches selfunderstanding as an institution that gathers churches sharing special bonds of communion, briefly what one calls in todays ecumenical language a Christian world communion. My attempt is not primarily historiographic. I am not deploying here a set of agreed procedures in order to make sense of the past. Nor is it exhaustive. What I have just called the foundational expressions of the Alliance includes, for instance, documents from the International Congregational Council which I have not dealt with in preparation for this enquiry. My attempt is inspired and shaped by the question of the present and future of the ecumenical movement in general and the role that the World Alliance of Reformed Churches, known as one of the Christian world communions, might play in it in particular. One of the questions which translates the concern just mentioned is the following: How has the Alliance articulated at crucial points of its history those

particular bonds of communion that supposedly constitute its institutional specificity with the call to the discipline of Christian communion, with the call to transform traditional confessional boundaries into gates of exchange of spiritual gifts? I am addressing this question to three constitutions adopted successively when the Presbyterian Alliance was created in 1875, when it reorganised itself following World War II and the creation of the World Council of Churches, in 1954, and when it merged with the International Congregational Council in 1970. I am aware of the fact that this is a question widely debated within the ecumenical movement in the 1950s and 1960s and that ecumenical theology has come to terms with it by rejecting, for instance, the opposition between organic unity and reconciled diversity.1 However, the perception, arguable as it might be, that a certain neo-confessionalisation of the ecumenical space might be one of the constitutive elements of the future ecumenical configuration suggests that, at least for the World Alliance of Reformed Churches, this should be dealt with as a question of the future rather than a question of the past.

1 Cf.: H. Fey, Confessional Families and the Ecumenical Movement. H. Fey (ed.), The Ecumenical Advance - A History of the Ecumenical Movement, Geneva, WCC, 1986 (2nd ed.), pp.124-130; O. P. Mateus, The Alliance, the Christian world communions and the ecumenical movement (1948-1957). Reformed World, 54(2), June 2004, p.91-106; Y. Ishida, H. Meyer, E. Perret (eds), The History and Theological Concerns of World Confessional Families, Geneva, LWF, 1979, 80 pp.

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How does the Alliance understand itself in 1875? What makes churches eligible for membership in the Alliance and points, therefore, to its confessional and institutional specificity? Are there elements and impulses that intentionally point to Christian fellowship over and above the Alliances confessional and institutional specificity? In what follows, these three questions will be addressed to the Alliances first constitution.

the first ones to conceive and carry out the idea of what they then called a PanPresbyterian Council or an ecumenical council (in the geographic sense) in order to exhibit their substantial unity and promote harmony of action in mission.2 Mission, Reformed unity, and mission in Reformed unity, let us not forget it, were among the main factors leading to the creation of the first Protestant Christian world communion. In two rather long sentences, the Preamble of the first constitution of the new Alliance sets first of all the case for its existence. Churches holding the Reformed faith, and organised on Presbyterian principles3 are found under different names in different parts of the world. Though they have wished for a long time to maintain close relations, these churches are at present united by no visible bond. In Gods providence, the time seems to have come when they may more fully manifest their essential oneness, have closer communion with each other, and promote great causes by joint action.4 The Presbyterian Alliance is formed to meet in general council from time to time in order to confer upon matters of common interest, and to further the ends for which the Church has been

I. The Constitution of 1875

The first constitution of the Alliance was adopted by representatives of twenty-one churches from Britain, United States and Western Europe who gathered in London in July 1875 to found The Alliance of Reformed Churches throughout the World holding the Presbyterian System. It drew to a large extent on the results of preparatory discussions held in Edinburgh and New York, November and early December 1874. In an age in which Protestantism had just become a worldwide phenomenon thanks particularly to the British colonial empire and the related unparalleled missionary expansion that marked the 19th century the Presbyterians from the heart of the Empire were unsurprisingly among
2

William G. Blaikie, Introductory Narrative. Report of Proceedings of the First General Presbyterian Council Convened at Edinburgh, July 1877 With Relative Documents Bearing on the Affairs of the Council, and the State of the Presbyterian Churches Throughout the World. Edinburgh, Thomas and Archibald Constable, 1877, p.1-13. 3 Report of Proceedings of the First General Presbyterian Council Convened at Edinburgh, July 1877 With Relative Documents Bearing on the Affairs of the Council, and the State of the Presbyterian Churches Throughout the World. Edinburgh, Thomas and Archibald Constable, 1877, p.9. Infra: Edinburgh 1877. 4 Edinburgh 1877, Preamble. 57

constituted by her Divine Lord and King.5 The second long sentence of the Preamble states that the formation of the Presbyterian Alliance is not to be seen in opposition to other forms of inter-church cooperation. It should not affect fraternal relations with other Christian churches. On the contrary, the members of the new Alliance are ready to join with other churches in Christian fellowship, and in advancing the cause of the Redeemer.6 They are ready to do so on the basis of the general principle maintained and taught in the Reformed Confessions, namely that the Church of God on earth, though composed of many members, is one body in the communion of the Holy Ghost, of which body Christ is the supreme Head, and the Scriptures alone are the infallible law.7 The four articles of the first constitution deal successively with the official name of the Alliance, eligibility for membership, the general council, and the requirements to change the constitution. Let us turn to the second and third articles. Unlike the World Evangelical Alliance, founded in 1846 on an individual membership basis, the new Presbyterian Alliance is a fellowship of churches, what we call today a Christian world communion. Which denominations are then entitled to apply for membership?

According to the second article, any Church organised on Presbyterian principles which holds the supreme authority of the Scriptures of the Old and the New Testaments in matters of faith and morals, and whose creed is in harmony with the consensus of the Reformed Confessions.8 In order to manifest their essential oneness, have closer communion with each other, and promote great causes by joint action, the Alliances member churches will meet in general council from time to time. The general council, which will meet once every three years, shall consist as far as practicable of an equal number of ministers and elders according to regulations that will take into account the number of congregations in the member churches. The general council will have power to decide upon membership applications and to entertain and consider topics of interest to the constituency. 9 However, it shall not interfere with the existing creed or constitution of any Church in the Alliance, or with its internal order or external relations.10 The aims of the general council include considering questions of general interest to the Presbyterian community, seeking the welfare of the Churches, especially such as are weak or persecuted, gathering and

Edinburgh 1877, Preamble. Edinburgh 1877, Preamble. 7 Edinburgh 1877, Preamble. 8 Edinburgh 1877, Article II. 9 Edinburgh 1877, Article III.3. 10 Edinburgh 1877, Article III.3.
5 6

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disseminating information concerning the Kingdom of Christ throughout the world, commending the Presbyterian system as Scriptural, and as combining simplicity, efficiency, and adaptation to all times and conditions and entertaining all subjects directly connected with the work of Evangelisation, including the best methods of opposing infidelity and Romanism.11

principle, namely that the Presbyterian system and the Reformed confessions are to identify the churches eligible for membership and therefore to make the Alliance institutionally distinctive as a Christian world communion, proves to be a more complex issue in the actual practice of the Alliances member churches. The Presbyterian system This can be seen first of all in connection with the Presbyterian system.12 It is well known that in matters of eldership Calvin was not a Presbyterian. In the absence of indisputable biblical evidence and significant historical precedent, the understanding and practice of this constitutive element of the Reformed polity and tradition gave rise, between the Reformation and the late 19th century, to growing differences among continental Reformed churches and those influenced by the Scottish Second Book of Discipline of 1578 or, later on, by the 1831 Samuel Millers An Essay, on the Warrant, Nature and Duties of the Office of Ruling Elder, in the Presbyterian Church to give but one example. The first general council Edinburgh 1877 dedicated no less than three full sessions (nine papers altogether!) to Presbyterian principles in general and to eldership in particular.13 The second general

II. Confessional identity in the 1875 Constitution

What is specific or distinctive about the newly created organisation called Alliance of Presbyterian churches? The answer to this question, which is the question about the profile of the Alliance as an institution, is provided by what the denominations which have founded the Alliance hold specifically in common, in short, by what entitle certain Christian churches rather than others to apply for membership. According to article II this is a question of harmony on matters of Faith and Order: the Scriptures, first of all, and the Reformed confessions, on the one hand, and the Presbyterian system or the Presbyterian principles on the other hand. It is important to note, however, that what seems to be crystal clear as a

Edinburgh 1877, Article III.4. For an overview of what follows see: T. F. Torrance, The Eldership in the Reformed Church, Edinburgh, The Handsel Press, 1984, 16 pp; L. Vischer, The Office of the Elders, in L. Vischer (ed.), The Ministry of the Elders in the Reformed Church, Bern, Evangelische Arbeitsstelle Oekumene Schweiz, 1992, pp.9-95; L. Vischer (ed.), Elders in the Reformed Churches Today, Geneva, WARC, 1991. 13 Edinburgh 1877, pp.52-86, 98-123. Papers by John Cairns, A. A. Hodge, S. Robinson, Samuel Prime, Eells, Lord
11 12

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council Philadelphia 1880 continued the discussion 14 which resulted in the appointment of a committee that reported to the third one, held in Belfast in 1884.15 Following a survey on the understanding and practice of the eldership among the Alliances member churches, the committee concluded that touching the office and functions of the Eldership, at least three distinct theories are entertained. According to the first, while the New Testament recognises but one order of Presbyters, in it there are two degrees or classes, known as Teaching Elders and Ruling Elders. For the second theory, there is no warrant in Scripture for the office of the eldership as it exists in the Presbyterian Church. The third one contends that the modern elder is intended to be, and should be, recognized as a copy of the Scriptural Presbyter. The practice generally followed by Presbyterian churches of the present time is in accordance with the first-named theory.16 It is, therefore, clear that when the founders of the Alliance refer to Presbyterian principles or to the Presbyterian system as a condition of eligibility for admission and therefore as a constitutive element of the Alliances

institutional identity, they are speaking of a polity concept, of a broad polity concept, rather than of a polity model, of a specific normative polity model. The Consensus of the Reformed Confessions The second evidence of the complexity of the confessional/institutional identity issue comes from the reference to the Reformed Confessions as a condition of eligibility for admission into the Alliance. It was expected, when the 1875 constitution was written and adopted, that it would be possible for the founding member churches to reach an agreement on the consensus of the Reformed confessions soon. It is obviously desirable, says William Blaikie as he addresses the 1877 council on its aims and spirit, that at the very commencement it should be made plain what that consensus is. This is the object of the first meeting, to be held to-morrow forenoon.17 Philip Schaff, the well-known author of Creeds of Christendom, adds the following day that this subject will have to be settled sooner or later.18 The consensus would then be the standard, the doctrinal basis, whereby the Alliance would determine whether the creed of an applicant church made it eligible for admission.

Moncreiff, Lee, W. Moore, and Harper. 14 Report of Proceedings of the Second General Council of the Presbyterian Alliance, Convened at Philadelphia, September, 1880, Philadelphia (USA), Presbyterian Journal Company and J. C. McCurdy & Co., 1880, p.148-157, 165176, 213-223, 257. 15 Alliance of the Reformed Churches holding the Presbyterian System, Minutes and Proceedings of the Third General Council, Belfast, 1884, Belfast, Assemblys Offices, 1884, Appendix, p.131-136. 16 Belfast 1884, Appendix, pp.131-132. 17 Edinburgh 1877, p.21. 18 Edinburgh 1877, p.36.

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The first general council dedicates just one session to the future doctrinal basis of the Alliance. Schaff himself delivers the keynote speech. He recalls Archbishop Cranmers proposal, made in 1552, of a Reformed Consensus while the Council of Trent was framing its decrees against the doctrines of the Reformation; he reviews the symbols of the 16th and 17th century by dividing them into ante-Calvinistic or Zwinglian, Calvinistic, and post-Calvinistic. He then argues for the harmony of the Reformed confessions. They present the same system of Christian doctrine, they are variations of one theme. There is fully as much harmony between them as between the six symbolical books of the Lutheran Church, or between the Tridentine and Vatican decrees of Rome.19 The difference between them is confined to minor details, and to the extent to which the Augustinian and Calvinistic principles are carried out. They are protestant in bibliology, oecumenical or old Catholic in theology and Christology, Augustinian in anthropology and the doctrine of predestination, evangelical in soteriology, Calvinistic in ecclesiology and sacramentology, and anti-papal in eschatology. 20 According to Schaff a consensus can be formulated in three ways. By a mere

list of doctrines, or an index of the chief heads of doctrine on which agreement is desired, something similar to the doctrinal basis of the 1846-founded Evangelical Alliance; by a historical statement, a brief summary of the common doctrines of the old confessions, without additions or changes, or by a new oecumenical Reformed Confession. Schaff advocates the third way, a consensus freely reproduced and adapted to the present state of the Church, in the sense that it would be the creed of the Reformation translated into the theology of the nineteenth century, with a protest against modern infidelity and rationalism. This would be a work for our age, such as Cranmer invited the Reformers to prepare for their age, and a testimony of the living faith of the Church. It would afford an excellent opportunity to simplify and popularise the Reformed system of doctrine, to utter a protest against the peculiar errors and dangers of our age, and to exhibit the fraternal attitude of this Alliance to the other evangelical Churches. It ought to be truly evangelical-catholic in spirit. 21 The agenda of the first general council seems, however, to favour a consensus which results from the summary of the common doctrines. A paper by William

19 20 21

P. Schaff, The Consensus of the Reformed Confessions, Edinburgh 1877, p.26-27. P. Schaff, Edinburgh 1877, p.27. P. Schaff, Edinburgh 1877, p.27.

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Kraft, who at that time teaches church history in Bonn, Germany, contends that such a consensus is possible first of all because the Reformed confessions unanimously adopted the traditional doctrine of the ancient Church, secondly because they all wholly rejected the corrupt doctrines which arose under the legal yoke of the Middle Ages, and thirdly because they presented their peculiar doctrinal views independently, deriving them from the Holy Scriptures. After a brief description of the three main groups of Reformed confessions, Kraft goes on to present his own attempt at a consensus: a confession in 31 articles, each of them followed by the passages from the classical confessions used as documentary proofs. 22 To Krafts argument, Alexander Mitchell, from Saint Andrews, Scotland, adds the evidence of The Harmony between the Bibliology of the Westminster Confession and that of the earlier Reformed Confessions by proposing a table exhibiting in detail the coincidences in thought and expression between them.23 I will bring the debate that follows to its most elementary expression. Principal Brown welcomes these expressions of the harmony of the Reformed confessions because they put to shame the calumny of the Church of Rome who says that the

Reformed Churches are divided into as many distinct and conflicting religions as there are sects among them. For Brown the oneness in substance of the Reformed churches is infinitely more valuable than the enforced oneness of a Church that is a despotism, and which bears down all individual, free investigation into the Word of God. These expressions of the harmony of the confessions should, however, serve the practical purpose of projecting these great principles into society and the world, considering that they were the salt of the earth as a Christian Church. Professor Candlish underlines the fact that in the early history of the Reformation the churches had consciousness and feeling () of the agreement of their Confessions and of their being one. This consciousness needs now to be revived. It might be a work worthy of the council, he thinks, to have a return, through a Committee, of the Confessions used by different Churches, and might be the means, perhaps, of restoring in some degree that feeling and consciousness of the harmony of the Reformed Confessions that once existed. The harmony should be seen and felt as a living power and a living sympathy, building together all the Churches upon the common ground of the great doctrines of the Reformation. Marshall Lang reacts against

W. Kraft, The Consensus of the Reformed Confessions, Edinburgh 1877, pp.41-48. A. Mitchell, The Harmony between the Bibliology of the Westminster Confession and that of the Earlier Reformed Confessions, Edinburgh 1877, pp.48, 371-377.
22 23

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Schaffs suggestion that, in Langs words, every age must produce its own theology, that every age has its peculiar form of expressing the one eternal truth because this seems to be a rejection of the decisions of the 16th century as absolutely binding upon all times in the precise form in which they were given. Elder Taylor Innes has a strong feeling that the Council and Alliance should be very cautious in the whole matter of dealing with this complicate and very delicate and difficult question of creeds. He wonders whether it is desirable to give any opinion upon the general question of a creed and proposes a motion to appoint a committee in charge of a survey on the existing creeds or confessions as well as on formulas of subscription adopted by the member churches, and the extent to which individual adherence is required from ministers, elders or other officebearers. 24 The motion by Taylor Innes has the support of those, like Principal Tulloch, who think that one cannot draw up a new creed or even formulate the consensus of old creeds without full information about the confessions adopted by the member churches, and of those, like Dr. Begg, who entirely disagree with Schaffs idea that every age has its

own theology. No consensus on the consensus is achieved in 1877. Chaired by the same Philip Schaff, the Committee on Creeds and Confessions, appointed in 1877, submits to the following general council, held in Philadelphia, USA, in 1880 a comprehensive report including detailed information about churches in 13 countries from the British Islands, North America, continental Europe, Australia and New Zealand.25 The report recommends, in the words of Schaff, that a committee be appointed to prepare a summary of the creeds and confessions upon which the Council is professedly based. By such information we may be able to know what the complexity of the body itself is26 A new committee, of divines from the various branches of the Reformed or Presbyterian Churches embraced with this Alliance is then appointed in order to consider, more modestly this time, just the desirableness of defining the consensus of the Reformed Confession as required by our Constitution.27 It works in three sections: American, British, and Continental European. The members of the sections are required to answer the following question: Do you think it desirable that the Consensus of the Reformed Confessions as mentioned in the Constitution of the

Edinburgh 1877, p.51. Report of Proceedings of the Second General Council of the Presbyterian Alliance, convened at Philadelphia, September 1880. Philadelphia, Presbyterian Journal and J. C. McCurdy & Co., 1880, pp.259-262, 379-395, 497-499, 965-1123. 26 Philadelphia 1880, p.262. 27 Philadelphia 1880, p.497.
24 25

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Alliance, be defined, and in what sense and to what extent? The American section, whose members include A. A. Hodge and Philip Schaff, is in favour of formulating the Consensus of the Reformed Confessions, in the received historic sense of those Confessions, and to the extent of including all the doctrines common to the symbolical books of the Reformed Churches.28 For the British, including W. Blaikie, it is scarcely possible to formulate such a Consensus as will determine all cases which may arise, or prove helpful to the Alliance in regard to the admission of Churches.29 Among the Continental Europeans the reasons for and against a Consensus nearly balance each other, in the words of Jean Monod. The Germans go as far as submitting, on behalf of the Rhenish Synod, the draft of a confession taken from the Luther and the Heidelberg catechisms. For some pastors from Neuchtel, a confession of faith is needful to the Presbyterian Alliance as a witness to Christian truth and as a way of making known to churches seeking membership the terms of their admission whereas for others it might disguise theological differences or lead to separation: Thus, in seeking to consolidate our work we have put it in peril. The Waldensians affirm the desirableness of a consensus which should not involve the abandonment

of particular Confessions. The French, nonofficially, approve and encourage all the labours which have tended to throw light on the characteristics of Presbyterianism, both as regards Church doctrine and organisation, provided that the aim is not to impose on the Churches a new symbol. According to Van Osterzee, from Utrecht, now that the Alliance exists without the consensus, founded on the purely formal principle of Presbyterianism, there is reason to fear that the efforts to formulate a Consensus, and the debates which such a procedure would entail, might lead to a dissension fatal to the Alliance itself. Placing himself in the point of view of our French Protestant Churches, Thodore Monod, the author of the Continental European report, would not vote at this time for the framing of a doctrinal basis to the Presbyterian Alliance. 30 These rather different views, added to the optimism of the Americans and the scepticism of the British, lead the second consensus committee, reporting at Belfast in 1884, to conclude that it is not indispensable to the Alliance, as an organization, that the Consensus should at present be further defined. While there are advantages which the defining of the Consensus would secure, as working out

Alliance of the Reformed Churches holding the Presbyterian System. Minutes and Proceedings of the Third General Council, Belfast, 1884. Belfast, Assemblys Offices, 1884, p.32. 29 Belfast 1884, p.32. 30 Belfast 1884, p.33-34.
28

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the ends for which the organization exists, it is recognised that the advantages which might arise from a satisfactory definition of the Consensus seem to the Committee, for the present, outweighed by its risks and difficulties.31 Absent from the agenda of the general councils held in London 1889, Toronto 1992, Glasgow 1896, Washington 1899, Liverpool 1904, New York 1909, Aberdeen 1913, and Pittsburgh 1921, the consensus issue makes a somewhat predictable comeback when the Alliance celebrates its jubilee in Cardiff, Wales, 1925. Against the advice of Karl Barth, who contributes a substantial paper read in absentia, the Cardiff general council requests the North American and the European branches of the Alliance to once again appoint committees to draw up a common Statement of Faith to be presented to the Council for consideration.32 Once again, as in 1884, the Eastern and the Western areas of the Alliance hold different views. The Europeans generally prefer a declaration, within a paragraph which looks like the first of the wellknown Articles Declaratory of the
31 32

Constitution of the Church of Scotland in Matters Spiritual, 33 a statement brief and simple, religious and practical, affirmative rather than expository, loyal to the principles of the Reformation and to the fundamental revelation of which Scripture is the record.34 A short declaration of faith is then drafted to this effect. The North Americans, however, object that the form submitted is in no distinctive sense a Reformed instrument and that no express affirmation is made of the virgin birth, the substitutionary, sacrificial atonement, and the bodily resurrection of our Lord.35 The two committees recommend that the 1929 Boston general council take no further step in the matter, 36 but the general council asks the Eastern and Western sections of the Alliance to appoint Committees to continue the consideration of the Cardiff plan, with a view to drawing up a declaration of the evangelical truths now held in common by the constituent Churches of this Alliance.37 At the request of the North American section, however, the activities around the common statement of faith were suspended in Belfast, 1933, in view

Belfast 1884, p.35-36, 36-43. Proceedings of the Twelfth General Council of the Alliance of Reformed Churches holding the Presbyterian System held at Cardiff 1925. Edinburgh, Office of the Alliance, 1926, p.145. 33 Presbyterian Alliance, Eastern Section. Committee on Proposed Doctrinal Statement. 20th Jan., 1926. Geneva, Archives of the World Alliance of Reformed Churches, HA 1. 34 Report of Eastern Sub-Committee to meeting of the Eastern Section. Geneva, Archives of the World Alliance of Reformed Churches, HA 1. 35 Letter from Dr. McNaugher in reply to the communication from the committee of the Eastern Section, 20th May 1927, Geneva, Archives of the World Alliance of Reformed Churches, HA 1. 36 Proceedings of the Thirteenth General Council of the Alliance of Reformed Churches holding the Presbyterian System held at Boston, Massachusetts 1929. Edinburgh, Office of the Alliance, 1929, p.388. 37 Boston 1929, p.85-87. 65

of union negotiations then pending between various Churches in America.38 None of the two specific conditions meant to identify the churches eligible for membership in the Alliance the Presbyterian system and the harmony with the consensus of the Reformed confessions is thus specific enough to provide the Alliance at the outset with a clear institutional profile, with a clear institutional identity as a future Christian world communion. The term Presbyterian system here also means Reformed system or perhaps systems. It includes churches attached to teaching and ruling eldership as well as churches alien to the idea that those ordained to the ministry of word and sacrament hold the same office as that held by the lay members of a local session, council or presbytery, themselves also ordained for life. It includes also Reformed churches with an episcopal-like structure. It therefore refers broadly to corporate decision-making and corporate responsibility. The consensus of the Reformed confessions not being agreed upon, or even formulated, churches holding particular or conflicting views on traditionally essential tenets of the Reformed tradition such as predestination remain entitled to membership provided that they state that

their confession is nonetheless in harmony with the consensus.

III. The Ecumenical Dimension of the 1875 Constitution

Is it possible to discern in the 1875 Constitution impulses or elements which would be considered pro-ecumenical in our days? I wish to contend that they do exist and that they outweigh what a plain reading of that document might suggest. The first element has to do with the ecclesial and theological culture shared by the founding fathers of the Alliance and authors of its first constitution. Three men above all others, writes J. R. Fleming in 1925, on the occasion of the Alliances jubilee, were pioneers in this adventure:39 James McCosh, William Garden Blaikie, and Philip Schaff. 40 McCosh is the president of Princeton Theological Seminary. One of the leaders of the Free Church evangelical movement in Scotland, he is also a philosopher concerned with the impact of materialists, empiricists and Kantians on religious beliefs. At the US Presbyterian union assembly of 1870, he preaches a sermon that gives a remarkable impulse to the idea of a world alliance of Presbyterian churches. Blaikie, who teaches apologetics and pastoral theology at New College,

38 Proceedings of the Fourteenth General Council of the Alliance of Reformed Churches holding the Presbyterian System held at Belfast, Northern Ireland 1933. Edinburgh, Office of the Alliance, 1933, pp.187-188, 435. 39 J. R. Fleming, The Founding and Achievements of the Alliance. Proceedings of the Twelfth General Council of the Alliance of Reformed Churches holding the Presbyterian System held at Cardiff 1925. Edinburgh, Office of the Alliance, 1926, p.41. 40 We should add to Flemings list the names of John Hall and Duff.

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Edinburgh (Scotland), is the one through whom the vision will come true. He will be secretary and later on President of the Alliance. Although he is certainly the most widely known among them, Philip Schaff, whom I have often quoted above, deserves a reference albeit very brief at this point. Born in Chur, Switzerland, in 1819, he studies theology in Tbingen, Halle, and Berlin, Germany. Under the influence of Hegelian theologians such as Ferdinand Christian Bauer and David Strauss, and particularly of August Neander, Schleiermachers congenial pupil, Schaff embraces church history. Instead of pursuing a promising academic career in Berlin though, Schaff accepts the call from the German Reformed Church in America to take up teaching at its small theological seminary in Mercersburg, Pennsylvania, in 1844. His encounter with John Nevin who, also under the influence of Neander, breaks with Charles Hodges Presbyterian Princeton and later leaves Pittsburgh Seminary, marks the blossoming of the so-called Mercersburg theology, a solitary church-based theological experiment of evangelical catholicity within a US ecclesial and theological landscape marked by Puritanism and revivalism. From 1870 to his death in 1893 he teaches church history, theological encyclopedia, Christian symbolism, Hebrew,

and sacred literature at Union Theological Seminary a liberal split from conservative Presbyterian Princeton in New York. A prolific author, he is also the founder of the American Society of Church History and contributes to the foundation of the Society of Biblical Literature and the Worlds Parliament of Religions (1893). Schaff was celebrated by the American Society of Church History in 1988 not only as a Christian scholar but also as an ecumenical prophet. 41 In his Hegelian inspired Weltanschauung, todays many move dialectically towards the future One. He distinguishes but does not separate church and history. History is in progress. History is developing. The church is an organic unity. The members of the body, by their union with Christ a Calvinian leitmotiv join in an organic whole, an organic unity. The history of the church is the history of the principle of life, introduced by Christ into human nature. History and therefore church history move to the future organisation of the world as the Kingdom of Christ in the pleroma. The blurring of the clear-cut borders between Catholicism and Protestantism that follows like a corollary inevitably challenges a confessionalism in search of self-perpetuation. The present ministry of the future Kingdom requires the building of bridges: between North America, Britain and Europe, 42 between separated

41 I am referring to George Shrivers Philip Schaff Christian Scholar and Ecumenical Prophet, Macon (Georgia, USA), 1987.

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evangelical

Christians, 43

between

system of polity, were content to rear their structure on the supreme authority of the Holy Scripture in matters of faith, on adherence to the consensus of the Reformed confessions, and on a general acknowledgement principles.46 of Presbyterian

Christianity and other religions. Schaff, McCosh and Blaikie are all familiar with Reformed church life on both sides of the Atlantic as well as with the experience of recent church divisions and attempts at church reunion. Some of these attempts are successful, like the 1870 reconciliation within the Northern Presbyterian Church (USA), others not, like the effort to unite the Free Presbyterian Church and the United Presbyterian Church in Scotland. The hearts of good men, writes Fleming, were sick of barren and bitter controversy, and were turning towards some possible basis of closer fellowship.44 They began to feel that the tendency to division was in danger to be carried to extremes, that distinctive testimony to part of the truth was not everything, that catholic testimony to the whole of the truth was a worthier ideal.45 Schaff and Blaikie, Fleming goes on to say in a reference to the Alliance and its first constitution, conceived and put into practice a scheme of unity that would include the Reformed Churches of the Continent. We are surprised today, he concludes, at the wisdom of those who, instead of propounding a new doctrinal formula or attempting to define rigidly a common

The second ecumenical dimension I wish to underline has to do with the conciliar idea of a fellowship of churches. The founders of the Alliance are aware of initiatives meant to bring together individual believers from different denominations on the basis of a set of commonly held doctrinal affirmations, such as the 1846founded Evangelical Alliance, or in order to respond to social and humanitarian challenges such as the Red Cross or the Young Mens Christian Association and the Young Womens Christian Association. However, the encounter between Christianity and other religions in the mission fields of Asia and Africa, the pastoral or ministerial challenges raised by the social consequences of the industrial revolution as well as the cultural expressions of the dissolution of the corpus christianum seem to encourage them to realise not only the importance of the renewal of the visible institutional expressions of the koinonia based on

42 Schaff published his Amerika in German (Berlin, 1854) and coordinated the English translation of Herzogs Realenzyclopdie. 43 Schaff supports the work of the Evangelical Alliance formed in 1846. 44 J. R. Fleming, op. cit., p.40-41. 45 J. R. Fleming, op. cit., p.43.

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Gods covenant but also the importance for life and mission of their lived fellowship made possible by their oneness in Christ and by their common confessional memory. This pioneering, modern expression of confessional conciliarity is conceived as a supranational prolongation of different national Presbyterian structures, as an international Presbyterian and Reformed synod or world general assembly whose aims, according to the longest article of the first constitution, include the promotion of common reflection on faith, inter-church solidarity and information, the Presbyterian system, and church mission, particularly the best methods of opposing infidelity and Romanism. By denying it any jurisdictional authority, though, the founders of the Alliance intend to be consistent with the urgent need to respond to Reformed divisiveness and isolation while, on the one hand, recognising the autonomy of member churches in matters of faith, order, and relations, and, on the other hand, remaining critical of what they call the enforced, mechanical, external unity of the Roman Catholic Church. 47 My last note on the ecumenicity of the 1875 constitution has to do with its panProtestantism. The founders of the Alliance, Schaff included as I have noted
46 47

above, are convinced that by bringing together Reformed and Presbyterian churches from different parts of the world they are responding at the end of the 19th century to Archbishop Cranmers call to unity among Reformation churches, a call for which Calvin had declared himself ready to cross ten seas in order to put it into practice. Schaffs project for the Alliance is an Aufhebung of past Reformed divisions consubstantial to a critical engagement with present modern rationalism that is a sign and seal of the future in which all will be one in the One. The idea of an Alliance, Council, or Confederation of Reformed churches, writes Blaikie in the first line of his 1877 Introductory Narrative, had a prominent place in the minds of the Reformers, and has seldom been overlooked by those whose minds have been impressed with the unity of the Church. Seven years later, addressing the Belfast general council on the extent and diffusion of the Presbyterian Church, and the leading features of its training and work Blaikie affirms that for his part he has never desired that the Alliance should end, as it were, with itself. On the contrary, he concludes as an ecumenical visionary, it should be a step towards an Alliance that one day would have a vastly large constituency, and that would form a more

J. R. Fleming, op. cit., p.41-42. Oswald Dykes, Individual Freedom and Catholic Unity. Alliance of the Reformed Churches holding the Presbyterian System Minutes and Proceedings of the Fourth General Council London 1888. London, Presbyterian Alliance Office, 1889, p.9.

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important contribution than we can make toward the swift fulfilment of our Saviours prayer That they all may be one.48 This understanding sheds some light on the two parts of the preamble of the first constitution. Reformed and Presbyterians are coming together to more fully manifest their essential oneness. But this should not change their fraternal relations with other Churches. Even more meaningful, it is in order to ground the affirmation that the Alliance intends to join with the other Reformation churches in Christian fellowship, and in advancing the cause of the Redeemer that the preamble of the constitution refers to the Paulinian image of the one body with many members as a general principle maintained and taught in the Reformed Confessions.

elders? Would it not provide the expression of this fellowship with a clear confessional and institutional profile? Would it not give rise to a Christian world communion committed to perpetuate Presbyterianism? This is not the path chosen by the founders of the Alliance nor is it the selfunderstanding embodied in its first constitution. Facing Reformed and Reformation diversity in its faith and order complexities, the first constitution chooses to state its confessional and institutional specificity in a way that not only enlarges the Reformed tent but also shows its thin, transparent fabric. Although the name of the fellowship refers to the Presbyterian system and its general council aims include both to commend Presbyterian polity as Scriptural, and as combining simplicity, efficiency, and adaptation to all times and conditions and to oppose Romanism, eligibility for membership is formulated in more inclusive terms of agreement with Presbyterian principles and harmony with the consensus of the Reformed Confessions which, at the same time, encourage the search for more visible fellowship with those living under other tents nearby.

Conclusion
Why not a Reformed Alliance formed exclusively by churches which adopt the Westminster standards which are, according to Philip Schaff the most important of the Reformed symbols, and have shown the greatest vitality and order themselves according to the functional distinction between ruling and teaching

48 W. Blaikie, A Survey of the Whole Family of Presbyterian Churches: Their Training and their Work. Alliance of the Reformed Churches holding the Presbyterian System. Minutes and Proceedings of the Third General Council, Belfast, 1884. Belfast, Assemblys Offices, 1884, p.100.

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Pilate, the Empire, and the Confession of the Church

Lukas Vischer

was crucified under Pontius Pilate The name of the governor of the Roman Empire in Judea is mentioned in statements of faith - such as the so-called Apostles Creed - made by Christians who lived in areas under Roman domination. Was it mentioned just to establish the crucifixion in historical time? This is not all, argues the Reformed theologian Lukas Vischer in this biblical meditation. By mentioning Pilate, the confession reminds us that there was a conflict between the message of love and the political power of the empire.

Luke 13.1-5: At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you, but unless you repent, you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them do you think they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did. Pontius Pilate, a governor in the Roman Empire, had ordered a power play. He had told his henchmen to kill a group of Galileans who were bringing their offerings to the Temple. The precise circumstances are not given in the text.

Were these people acting suspiciously somehow? In any case, their own blood was mingled with that of the animals which they were bringing as sacrifices to God. The figure of Pilate is familiar to us from the Passion story. Jesus was brought to him as an accused person. He tried to keep from getting involved in the affair. The Jesus movement was, in his eyes, an internal Jewish matter, which should have been brought to a Jewish court. But finally he gave in and condemned Jesus to die on the cross, which was the Roman way of executing rebels. Pilate is portrayed as a holder of power who is forced to exercise his office and who finally, with some reason, is able to wash his hands of Jesus blood. From other sources we know that Pilate could be harsh. A Roman knight of Samnite
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descent (a southern Italian mountain tribe), he had became Procurator of Judea in 26 AD. His way of discharging his office soon earned him hatred. He was openly suspicious of the Jewish religion. To make clear whose word was law, he did not hesitate to use provocation. Soon after taking office, he sent Roman troops on the march, carrying the image of the emperor which was particularly objectionable to the Jews. In Caesarea he had a temple built in honour of Emperor Tiberius. He illegally took money from the Jerusalem Temple treasury to finance a water main, and when a group of Samaritans carrying arms gathered at the foot of the Gerizim in 36 AD, he had them seized immediately; some were put to death on the spot, some later. Shortly after this event, he was recalled to Rome, and is said to have committed suicide there. This news which was brought to Jesus therefore fits very well with Pilates overall image. He was a governor who thought his power entitled him to take drastic measures, and did not hesitate to risk making himself unpopular. And this is the governor whose name has been repeated to this day in the creeds of the Christian church: Jesus Christ crucifixus sub Pontio Pilato. In the gospel of Matthew we are told that Pilates wife intervened on behalf of Jesus: Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him (27.19). Legend tells us what she had dreamed: she had heard voices calling, crucified under Pontius Pilate, voices swelling to a mighty chorus, repeating
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together again and again, crucified under Pontius Pilate. Thus she foresaw the astonishing fact that her husband, a governor in the Roman Empire, would have a central place in the confession of the Christian Church. How are we to understand this? Many people think the intention, at this point in the creed, was simply to establish the Crucifixion in historical time. Jesus death took place at a specific moment, for reasons verified by historical sources. But certainly that is not all. The confession reminds us that there was a conflict between Jesus and Pilate, between the message of love and the political power of the empire. Jesus represents the kingdom of love, Pilate the empire, to the extent that it is built upon violence. Jesus refrains from offering any resistance. Pilate bases himself on his power: Do you not know that I have power to release you, and power to crucify you? (Jn 19.10). The confession confronts the church with this power. It tells us, like Jesus, you too are confronted with empires built upon violence. The church, as the witness to Gods love in every age, must count on coming into conflict with the destroying might of imperialistic thinking. But let us return to our text. The people who brought the news of Pilates latest crime to Jesus were no doubt expecting him to take a position on it. What should we think of the death of the Galileans? What will Jesus say about this worsening situation? Is there going to be an uprising? How will he and his disciples react? Will he call on them

to resist? Or did these Galileans cross some line that they should not have crossed? Were they guilty, did they deserve to die? Jesus makes no comment on the situation, and he also makes no statement on the relative guilt or innocence of the Galileans. He is focusing on the people who brought him the news. He tells them that it is not a question of how this situation should be evaluated. The question is rather, what consequences does the criminal action of the Roman governor have for your life? To do justice to the worsening of the situation, you have to make a decision.

direction. They can move us to turn back. Jesus approach to imperialistic thinking goes deeper. In his view, violence can only be met with love. A community is forming around him which does not reach for its sword. Whether or not these persons are guilty or innocent remains to be seen. In any case they are no more guilty than any other Galileans. The real issue is what will be our witness. Blessed are the meek, for they will inherit the earth (Mt 5.5). In the turmoil of the times, Jesus calls for repentance and conversion, opening our eyes to Gods kingdom of love, which can become reality here and now.

No, I tell you; but unless you repent, you will all perish just as they did.
Evidently there are two ways of dealing with this event. We can observe the event and analyse it. We can comment on it. We can discuss the guilt or innocence of the Galileans, get excited about the violence of those in power, consider whether our cup is full and active resistance will break out. But fundamentally, everything stays the same. Commentators are still in the grip of this world and its laws and machinations. They are carried like driftwood with the stream of events. And possibly they will indeed, like the Galileans struck down by Pilate, also become victims of the spiral of violence, and will perish just as they did. Jesus is looking in a different direction from the outset. Acts of violence, like the criminal act of Pilate, can also serve as a sign to us that our life needs to change

No, I tell you; but unless you repent, you will all perish just as they did.
This does not mean that, after we have repented, we shall be safe from violence and persecution. It does not mean that, while others lose their lives, we shall save our own skin. The whole emphasis is on conversion as the way to the true life, a life in love in the midst of the vicious circles of this world. This new way is not exempt from danger. Like Jesus himself, his disciples will be exposed to persecution and oppression. Perhaps they will even die, but not just as they did, not like the unfortunate Galileans. The disciples will have become witnesses who stand head and shoulders above the events. As if to make his point clear, Jesus reminds them of an accident which had recently taken place. A tower by the pool
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of Siloam had collapsed, burying eighteen people under its ruins. This time there was no crime it was chance, an accident. Perhaps there was some carelessness involved. Perhaps the tower had not been well designed. Today there would immediately be calls for investigation by a committee. But even if charges were brought against somebody, it would not change the fact that eighteen people unintentionally lost their lives. Why were they the ones to whom this accident happened? Why did other people escape? Here as well, Jesus does not enter into such questions. The degree of these persons guilt or innocence does not interest him, in this context. In any case they were no more guilty than other persons, and there was no moral reason why they should die. What interests Jesus is whether the onlookers hear, through this event, Gods call to repentance.

No, I tell you; but unless you repent, you will all perish just as they did.
Who are we? Are we just observers of the events which come one after the other? Newspaper readers? Television watchers? People who are well-informed about the crimes and accidents which happen in our world? Have you heard what just happened? What do you think of that? What happened today? Another house in the Occupied Territories of Palestine was levelled. Another suicide bombing in Israel. The bombing of Fallujah; another series of attacks on American convoys in Iraq, and on Iraqi police stations. Another earthquake under the sea, but less interesting than the first tsunami, because it only killed hundreds of people instead of thousands, and none of them were tourists from rich countries. And what is our answer?

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