Introduction:

1. Biblical and theological foundations of Ecumenism.

2. Meaning and significance of Ecumenism
3. Early beginnings of Ecumenism.
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1. The Biblical and theological foundations of Ecumenism.
1.1 Biblical foundations of Ecumenism.
a. David Hedegard brings out the importance of the bible in the emergence of Ecumenism. The
origin of Ecumenism began with the interpretation of the bible as its core foundation.
b. The biblical bases is understood from the relationship between the bible, world and the church.
The Church has the task of carrying out the gospel of Christ Jesus to the world. And through
this task we are bounded together.
c. Hedegrad states that, it is apparent that all true Christians are closely united; they are
members of one body’
Snaitang’s Models of Ecumenism in the Bible:
a. Tower of Babel: Babel represented the congregation of mass people. The bible records that the
whole world had one language, but in majority many linguistic groups and national identities
were present. Snaitang calls this unity as an assembly in the interest of desires and wishes for the
ruling majority.
b. Day of Pentecost: we see a mutual unity operated among the disciples through the outpouring of
the Holy Spirit. ‘Pentecost unity was a unity of understanding even in the context of the presence
of diverse dialects’. The amazing thing of the Holy Spirit is, that it brought up the liberation
from the bondage of not being able to understand each other. This does not stand to be an
exclusive liberation, but an inclusive one.
The Prayer of Jesus
The foundational root of ecumenism in the bible can be found in the very words of Jesus in John
17.21 – ‘’that all may be one, father just as you are in me and I am in you. May they also be in
us so that the world may believe that you sent me” Konrad Raiser state that this prayer was not
merely for outward unity but beyond external perception. Even before its inception, ecumenism
was in the mind of God. The unity emphasised is not homogeneity or uniformity. But amidst of
our differences, we are one and same.
1.2 Theological foundations of Ecumenism
Ecumenism has been shaped by modern understandings of theology through its responses to the
doctrines and by living on the basis of faith and commitment. Almost a century, the ecumenical
movement has left its mark on its understanding and practise on the following significant
themes:
a. All theology must be rooted in the biblical witness
b. All theology is being shaped by and is accountable to the life of the Christian community.
c. All theology is contextual, there is no universal theology.
d. Theology belongs to the whole people of God.
The theology remains to gain a prominent place in the ecumenical movement as it directs the
church to do its mission effectively by affirming the role of the lay people. The theology
strengthens the dialogue between different contextual theologies and makes it alive through
ecumenism.
Stages of theological foundation to the Ecumenical foundation:
 First stage – The role of WCC in showing its concern and affirmation of evangelical truths over
and against the spread of religious indifferentism.
Second stage – It covers the period of crisis, 1929-32, the international missionary affirmed the
friendship, broad and liberal sense of carrying out the social responsibility, also the conservative
theology of Lutheran or Anglo-Catholic persuasion.
Third stage – It crossed over the radical criticisms of the liberal convictions and the struggle for
the independence of theology from cultural patterns by affirming its dependance only on divine
revelation through Holy Scripture. Through these, the church confronted with the integrity and
the secular ideologies.
Fourth stage: Here the biblical theology became the frame work of orientation, affirming the
unity of the bible and Jesus Christ as the centre of reference of interpretation of the entire bible
was accepted in the ecumenical movement.
Fifth stage: this started in 1960s in which the close relationship between theology, bible and
systematic theologies of Karl Barth, Tillich R. Niebhur and others were slowly losing their
dominance. And Since 1970’s contextualization has become the focus of the theological
orientation in the ecumenical movement
2. Meaning and Significance of Ecumenism
Meaning of Ecumenism - The term ecumenism comes from the Late Latin word oecumenicus,
from the late greek oikoumenos, from Greek oikoumene, which means inhabited world or earth
or inhabitants of the world. (Mt 24.14, Lk 2.1, 4.5, 21.26, Acts 11.28, 17.6 cf). It originally
means worldwide or general in extent, influence or application. Applied to the church, it meant
general or universal. In more recent times it is taken on the connotation of first a quest for
protestant unity and then the unity of all Christian communions based on john 17.11.
Significance of Ecumenism
a. It exhibits the need for the unity in the mission fields, churches and mission societies
b. Ecumenism brings in the experience of spiritual oneness of salvation. i.e., spiritual unity.
c. It emphasises the interdenominational unity inorder to have the common objective of
evangelization.
d. It stresses on the fellowshipping together of churches that comes from different tradition.
e. Ecumenism promotes unity with the people of other faith. it promotes toleration, mutual respect,
cooperation and better understanding among the different religious groups.
f. It gives attention to the marginalised groups of people, insists equality, justice, liberty, fraternity,
peace and communal harmony.
g. Ecumenism also seeks to defend, protect and preserve the health of the earth, nature and
environment for the continued existence and sustainability of all life system.

3. Early beginnings of Ecumenism

Ecumenism finds its origins first in the trans-denominational movements of the 17 th and 18th
century. The contemporary ecumenical movement has its roots in the 19th century in the beginning of the
protestant missionary movement. The beginning of the ecumenical movement is normally considered to
be the world missionary conference in Edinburgh, Scotland 1910, next in 1920 for the mission leaders
by J.H Oldham. In 1921, the International Missionary Council was established followed by the world
conference on the faith and order in 1927 and the world council of churches in 1948. The national
council of churches began in 1950.
- Anish Thomas John
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