UNION BIBLICAL SEMINARY

Bibvewadi, Pune­411037
2nd February, 2018

A Seminar Paper
Class: BD IV
Gr oup I
Subject: Ecumenical Movement
Topic: Biblical and Theological Foundations of Ecumenism

Table of Content

Introduction
1. Definitions
2. Br ief backgr ound of Ecumenism
3. Biblical Foundations
3.1. Models of Ecumenism
3.2. Christ's teaching on Unity
4. Theological Foundations
4.1. Stages of Theological Foundations
4.2. W.C.C. and Ecumenism
5. Reflection
Conclusion

Bibliogr aphy

Presenters: 1) Libo 2) Soumya 3) Jaiprakash 4) Thanmi 5) Joyful

Respondent Team:1) Daniel 2) Debasish 3) Evelyn 4) Subhankar 5) Wanda
Subject Teacher: Dr. Lairenlakpam Bimol Meitei

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Introduction
In this paper, the group has attempted to highlight some basics Ecumenism, that simply refers to
the visible unity among the Churches. We have brought forth the Biblical and Theological basis
or foundations on which Ecumenism is built and continues to stand, till date.
 1. Definition
The word ecumenism comes from the classical Greek, oikos, meaning a house, family, people, or
nation; oikoumene, the whole inhabited world, and oikoumenikos, open to or participating in the
whole world.1 Like many Biblical words, these were invested with Christian meaning.
The oikoumene describes the place of God’s reconciling mission (Matthew 24:14); the unity of
the Roman Empire (Luke 2:1) and of the kingdoms of the earth (Luke 4:5) and the world
destined to be redeemed by Christ (Hebrews 2:5). In the Biblical community the vision of one
church serving the purposes of God in the world came to reflect a central teaching of the early
Christian faith, the essence of the church. Ecumenism is a vision, a movement, a theology and a
mode of action2, based on the scriptural text John 17:11, the statement in Jesus priestly prayer for
the disciples, that they may be one, as we are one.3

2. Br ief backgr ound of Ecumenism

Ecumenism finds its origins first in the trans­denominational movements of the 17th and 18th
century that led to the Evangelical movement and most directly in the missionary society
movement in the 19th century. The close cooperation of many Protestant denominations in
mission work compelled their members to consider their differences and work toward some kind
of unity. The Ecumenical Movement began with a memorandum for a meeting of mission
leaders in 1920 by J H Oldham. The beginning of the ecumenical movement is normally
considered with the 1910 world Missionary Conference in Edinburgh, Scotland. Other aspects of
the movement soon followed, in1921, the International Missionary Council was established,
followed by the world Conference on faith and order in 1927 (focusing on doctrinal differences);
these all led to the establishment of the World Council of Churches (WCC) in 1948. These
international developments were paralleled by national movements in many countries, including

1
J. Matrcellus Kik, Ecumenism and the evangelical (Philadelphia: The Presbyterian and reformed, 1958), 5.
2
https://niranamstmtc.in/content/biblical­and­theological­foundations­ecumenism. Accessed on 8­12­2017.
3
John R. Mott (May 25,1865)­ January 31, 1955), a Nobel Peace Prize winner was a long­serving leader of the
Young Men’s Christian Association and the World Student Christian Federation.

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the United States, where the National Council of Churches of Christ began in 1950. The s
constituent members of these bodies have met consistently during their existence, and much
discussion and dialogue has taken regarding areas of agreement and disagreement among the
various groups.4

3. Biblical foundations
The Bible is the source from which difference kinds of theology germinated. Even when we
come to ecumenism, the bible is used as the source for establishing the roots.5 Biblical basis of
ecumenism comes from the understanding of the relationship between the Bible, the church and
the world. The church which is a Bible believing community has the task of sharing the gospel of
Jesus Christ to the world. And the task we share binds us together. Hence, it is apparent that all
true Christians are closely united; they are members of one body.6

3.1. Biblical Models of ecumenism

According to Snaitang, there are two models of ecumenism found in the Bible:

a. Tower of Babel: Babel represented the congregation of masses of people even though the
Bible recorded the whole world had one language, but in most probability many linguistic groups
and national identities were present. This unity presented in this context as the author pointed out
was “an assembly by the majority and in the interest of desires and wishes of the ruling
majority.” The unanimity was a superimposed one, there was no agreement or harmony among
the participants.7
b. Day of Pentecost: Pentecost ushered a unique experience of unity unseen or unheard before. It
was a mutual unity operated under the influence of the Holy Spirit. “Pentecost was a unity of
understanding even in the context of the presence of diverse dialects.” 8 From historical accounts
and according to Snaitang, Jerusalem symbolized a megacity where people from every corner of
eth neighboring countries converge. As with many cosmopolitan cities, we find today, the

4
http://www.astudyofdenominations.com/movements/ecumenism/. Accessed on 8/12/2017.
5
David Hedegard, Ecumenism and the Bible (London, WI: The Banner of Truth Trust, 1964), 22­29.
6
David Hedegard, Ecumenism and the Bible…,22­29.
7
O.L Snaitang, A History of ecumenical Movement: An Introduction, (Bangalore: BTESSC, 2014), 7.
8
O.L Snaitang, A History of ecumenical Movement: An Introduction…, 9.

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probability of having a shared unity is minuscule. But, the amazing thing about the Pentecost
was the liberation of the Holy Spirit brought “liberation from the bondage of not being able to
understand each other. It was an inclusive liberation.9

3.2.Christ’s teaching on unity

According to the New Testament, unity in Christ is not only good and pleasant to us; but, even
more important, it is good and pleasing to God. Just before Jesus was betrayed into the hands of
lawless men on the darkest night of the world, He prayed for the unity of those who would
believe on Him in the future. Christ, through His death on the cross, has made into one all people
who come into Christ, regardless of background or race. Jews and Gentiles, two distinct races,
were recreated into a new race and were called Christians. Christ did not make Jews into
Gentiles or Gentiles into Jews. He did not raise the Gentile up to the position of privilege
occupied by the Jew; neither did He bring the Jew down to the position of the Gentile. He raised
both Jew and Gentile to a heavenly position in Christ which was far greater than any privilege or
position ever promised to or possessed by either.
Through Christ, people are reconciled to—or brought together with—God (Colossians 1:20).
Then, through that reconciliation, Christians are brought together with one another and “are
being built together into a dwelling of God in the Spirit” (Ephesians 2:22). Before two can be
united with each other, they must be united with God.10
The prayer of Jesus:“ That all of them may be one, Father, just as you are in me and I am in you.
May they also be in us so that world may believe that you have sent me.” The foundational root
for ecumenism in the Bible can be directed to the very prayer prayed in John 17:21. However,
according to commentators this prayer was not a prayer for merely outward unity, but goes
beyond external perception. He asks that the oneness of all believers resemble that which exists
eternally between the Father and the Son. In both cases, the unity is of a definitely spiritual
nature. To be sure, Father, Son, and Holy Spirit are one in essence; believers on the other hand,
are one in mind, effort and purposes. Moreover, there is more comparison between the oneness
of all God’s children on the one hand and the oneness of this persons of the Holy Trinity on the
other. The latter is not merely the model; it is the foundation of the former. It makes the former

9
O.L Snaitang, A History of ecumenical Movement: An Introduction…, 9
10
R. C. Bell, Studies in Ephesians (Austin, Tex.: Firm Foundation Publishing House, 1971), 17.

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possible. Only such men as have been born from above and are in the Father and in the Son, are
also spiritually one and offer united opposition to the world. Even before its inception,
ecumenism was on God’s mind but as mentioned this unity is not homogeneity or uniformity.
We are all different and we are all the same. 11

4. Theological Foundations

In the attempt of restoration of the Church's unity, it was essential to reform, renew and
rediscover the wholeness of the Christian gospel. Historical heresies, schisms and divisions
caused fragmentation and disintegration of the basic theology of the church.12 Hence, in the
process of restoration, the church and the Ecumenical movement has gone through different
stages and a long historical process of theological formation of its foundations.

4.1. Stages of theological foundations

There have been several changes and edifications in the formation of the theological foundations
of Ecumenism. In the first stage, "The Lord Jesus Christ as God and Savior" was confessed. It
was a movement towards the center, who is Christ. Unity was not to be seen in relation to one
another, but in relation to Christ.13 There were concerns over the affirmation of the evangelical
truths, over and against the spread of in differences. But with this focus, many differences were
pushed to a secondary place. In the second stage, during 1929­32, there was emergence of world
alliance of friendship for churches, based on the liberal sense of social responsibility and
conservative theology of Lutheran or Anglo­ Catholic persuasion.14 The third stage was ushered
in by the increased influence of the dialectic or the neo­ orthodox theology. It led to the
criticisms against the liberal convictions of the preceding periods. Also, there was a struggle to
free the theology from cultural patterns, and affirming its dependence only on the divine
revelation, through the Holy Scripture. In the fourth stage, the Biblical theology became the
framework of orientation. Jesus Christ was to be the centre of reference for any interpretation of

11
William Hendrickson, John, New testament Commentary (Grand Rapids: Baker Book House, 1953­2001), 364­
365.
12
Kuncheria Pathil, Ecumenism: Unity in Diversity (Bangalore: Dharmaram Publications, 2006),40
13
Kuncheria Pathil, Ecumenism: Unity in Diversity…40,41
14
Konrad Raiser, "Theology in the Ecumenical Movement" Dictionary of the Ecumenical Movement, Nicholas
Lossky (ed.) (Geneva: WCC Publication, 2002)1116

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the Bible. It became 'the principle of theological orientation in the Ecumenical movement'. In the
1960's the fifth stage of theological formation, was marked by a close relationship between
theology and the Bible. The systematic theologies of scholars like Karl Barth, Tillich etc. were
gradually loosing there dominion, during this period. In 1966 Geneva conference, a prophetic
tradition of theology was inaugurated. It was done by discerning the signs of God's revolutionary
work seen in the history.15

4.2. W.C.C. and Ecumenism

The W.C.C or World Council of Churches, is a "fellowship of churches which confess the Lord
Jesus Christ as God and Savior, according to the Scriptures and therefore, seek to fulfill together
their common calling to the glory of the one God, Father, Son and Holy Spirit."16 It was formed
to establish the unity of churches around the world. The formation of W.C.C is seen a landmark
in the course of the 20th century ecumenical movement.17 The members of the WCC are the
churches. In the year 1948, at the founding Assembly in Amsterdam, representatives of churches
mostly from North America and Europe, constituted the WCC. In 1961, WCC focused on
fellowship and Christ centeredness of the Churches. Later, it was declared that the churches
recognize their solidarity with each other and provide assistance to each other, in times of need
and avoid any activities that are against brotherly relationships.18 In the first assembly, the
directives to proceed and establish an international and intercultural forum or an 'ecumenical
forum' were sorted. These were related to the concepts of communal worship, celebration,
education, shared experiences and renewed ecumenical commitment. WCC further expanded its
ventures by conducting 10 more assemblies, each based on a Biblical foundational theme. It was
with the purpose of strengthening its passion for unity that these assemblies were conducted,
these 10 assemblies of WCC are­ 19

1. The Second Assembly, at Evanston in the year 1954, on the theme­ Christ­ The Hope of the
World.

15
Konrad Raiser, "Theology in the Ecumenical Movement…1116­1117
16
Marlin VanElderen, Introducing the World Council Of Churches, (Geneva: WCC Publications, 1990), 4
17
Paulos Mar Gregorios , On Ecumenism, (Kottayam: ISPCK & MGF, 2006), 35
18
Ans Vans, SS Der Brent and Dianne Kessler, World Council of Churches in Dictionary of Ecumenical movement,
(Geneva: WC Publications. 2002), 1225­12238
19
Ans Vans, SS Der Brent and Dianne Kessler, World Council of Churches…1225­1238

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2. The Third Assembly, at New Delhi in 1961, on the theme­ Jesus Christ­ The Light of the
World.

3. The Fourth Assembly, at Uppsala, on the theme­ Behold, I make all things new.

4. The Fifth Assembly, at Nairobi, in 1975, on the theme­ Jesus Christ frees and unites.

5. The Sixth Assembly, at Vancouver in the year 1983, on the theme­ Jesus Christ­ The Life of
the World.

6. The Seventh Assembly, at Canberra in the year 1991, on the theme­ Come, Holy spirit­ Renew
the whole creation.

7. The Eighth Assembly at Harare, in the year 1998, on the theme­ Turn to God­ Rejoice in
Hope.

8. The Ninth Assembly, at Porto Algere in the year 2006, on the theme­ God, in Your grace,
transform the world.

9. The Tenth Assembly at Bussan, in the year 2013, on the theme­ God of life, lead us to justice
and peace.

5. Reflection

The purpose of Ecumenism, is to bring in Unity among the churches and the mission field. It
aims at the renewal and wholeness of the church and humanity as well. Being Christians, we
have an existence in Christ along with all the members of His body, hence, this unity that we
experience in Christ, must be manifested together, by all the members of that body i.e., the
Churches. This need for spiritual oneness was brought in by the Ecumenism. Ecumenism is
grounded in Biblical and theological foundations. It is centered and it functions based on the
Biblical doctrines of Christo­centric unity. Through contextualization, it makes the gospel
relevant to the needs of the society and its people. The world is in need of peace and harmony, it
should look to the church, instead of seeking it elsewhere. The Church, as a result of its mission,
should establish unity and bring reconciliation to the whole universe. Paulos Mar Gregorios

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rightly says, that even though there might be internal or external strife, "the church has to stand
firm on the same God who leads us into His truth and His unity".

Conclusion

The modern Ecumenism, goes on respecting diversity and plurality, along with unity. This is
seen as the original vision of "Communion of Churches".20 The churches today, in the spirit of
Ecumenism, have to realize that unity is divine reality and gift given from God, with whom, in
Christ, we all are one united even in diversity. Christians have to stand together, understanding
the goals and foundations of Ecumenism. So that the world wide church stands together, united
and one with Christ.

______________________________________________________________________________

20
Kuncheria Pathil, Ecumenism: Unity in Diversity (Bangalore: Dharmaram Publications, 2006), 1

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BIBLIOGRAPHY

Bell, R. C. Studies in Ephesians. Austin, Tex.: Firm Foundation Publishing House, 1971.
Gregorios, Paulos Mar. On Ecumenism. Kottayam: ISPCK & MGF, 2006.
Hedegard, David. Ecumenism and the Bible. London, WI: The Banner of Truth Trust, 1964.
Hendrickson, William. John, New testament Commentary. Grand Rapids: Baker Book House,
1953­2001.
Kik, J. Matrcellus, Ecumenism and the evangelical. Philadelphia: The Presbyterian and
reformed, 1958.
Pathil, Kuncheria. Ecumenism: Unity in Diversity. Bangalore: Dharmaram Publications, 2006.
Raiser, Konrad. "Theology in the Ecumenical Movement" Dictionary of the Ecumenical
Movement, Nicholas Lossky (ed.). Geneva: WCC Publication, 2002.
Snaitang, O. A History of ecumenical Movement: An Introduction. Bangalore: BTESSC, 2014.
VanElderen, Marlin. Introducing the World Council Of Churches. Geneva: WCC Publications,
1990.
Vans, Ans.,SS Der Brent and Dianne Kessler. World Council of Churches in Dictionary of
Ecumenical movement. Geneva: WC Publications. 2002.

WEBLIOGRAPHY
https://niranamstmtc.in/content/biblical­and­theological­foundations­ecumenism
http://www.astudyofdenominations.com/movements/ecumenism/

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