COURSE ON ECUMENISM

MARYMATHA MAJOR SEMINARY 2010

INTRODUCTION
Ecumenism is a vital mission of the Church that needs to be understood more fully and correctly, especially as we are in this ostensibly pivotal third millennium. Christian ecumenism is the promotion of unity or cooperation between distinct religious groups or denominations of Christianity. For Catholics it can have the goal of reconciling all who profess Christian faith to bring them into a single, visible organization, i.e. through union with the Roman Catholic Church where as for the Protestants spiritual unity suffices. To understand the ecumenism in a better way, let us first understand what ecumenical theology is.

1. Ecumenical Theology
The term ecumenical theology at first view raises several questions: What is ecumenical theology over against Catholic, Orthodox, Lutheran or any other confessional theology? Can theology be done ecumenically? In order to understand better, what ecumenical theology is all about we will first clarify the two terms theology and ecumenical. Then we will describe the subject and the function of ecumenical theology before looking into some methodological questions and naming the most important issues. The classical definition of theology as fides quaerens intellectum (faith seeking understanding) of Anselm of Canterbury is still valid today. It means that it is an intellectual undertaking by a faithful reflecting on his or her faith. In this sense each believer is a theologian to a certain extent, as Martin Luther said. Basing on this argument of St. Anselm, one can rightly say that doing theology means having an encounter between God and man with the help of faith and revelation. If we consider this view then the theology will be more contextual which is basically dependent upon the Sacred Revelation (Sacred Scripture and Sacred Tradition) and faith. But we know from the history that since the early centuries (Aristotelian School) theology has been an academic discipline and, therefore, since the 12th century until today claims to be a scientific discipline in the university among the humanities. That means it is a scientific discipline in the sense, that it is a theory concerning the conditions of real knowledge. Secondly the statement of Anselm makes clear, that theology is reflection from a faith perspective. In this
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regard it is to be distinguished from religious science. At the same time this means, that theology is always practised from the perspective of a certain faith tradition, Orthodox theology, Anglican theology, Catholic theology, Lutheran theology etc. In all these traditions theology is normally divided into different subjects like biblical theology, systematic theology, historical theology, pastoral theology, sacramental theology, theology of history, etc. In the last decades new theologies from specific perspectives have been developed across the confessional traditions, such as liberation theology, feminist theology etc. The adjective ecumenical comes from the Greek oikoumene which means the whole inhabited earth. In the modern ecumenical movement the term has been used in different meanings and nuances. First of all it is used for the relationship among the different churches from different traditions in their search for unity. Thus it relates to theological dialogue among the different churches. Secondly it is used in relation to the unity of the whole humanity, which involves common discussion and action on issues related to human life on earth, such as peace, integrity of creation, justice and related ethical aspects. Thirdly it is being used for the dialogue with other religions. On this background it has to be said clearly, that ecumenical theology cannot and has never been meant as a super-theology beyond theologies from specific traditions. If this would be the understanding, we would need to say, that there is no such thing as an ecumenical theology! On the other hand, if ecumenical means concerning the whole inhabited world, every theology is ecumenical, because the Bible proclaims Gods will for love and peace for the whole world and all humanity. In this sense it is not necessary to add the adjective ecumenical to theology. If we are nevertheless talking about ecumenical theology it is because of its specific perspective. As reasoned discourse about God ecumenical theology is focussing on Gods will for unity among Christians. In brief words we can even say: Ecumenical theology is theological reflection on the unity of the Church as it is willed by God. And as a way of reflection of the Christian faith on its own nature, ecumenical theology is dealing with the different theologies being in dialogue with one another in the ecumenical movement. Ecumenical theology tries to bring these different theologies into a dialogue. Ecumenical theology as any theology has a critical function and a constructive function.
It is analytical-critical in the research for the reasons for the coming into existence of specific and different traditions and in the effort to translate the language of one tradition into the language of the others. It is constructive and visionary in the making of new concepts, tasks

and knowledge, which go beyond a pure new choice, new focussing of combination of known positions.

This means at the same time, that ecumenical theology is not detached from the own tradition of the theologian who is writing, thinking or discussing ecumenical theology. But it is focussed on the finding and the realisation of the unity of the church. It is theology that is done in a specific orientation and with a specific intention. To engage more fruitfully and meaningfully in ecumenical theology we need exegetical knowledge and historical knowledge as well as knowledge about different churches and confessional traditions and their systematic-theological arguments. It is based on the conviction, that the church worldwide is one.

2. The Aim of this Course

The goal of this course is to understand more deeply on ecumenism, which will open a new horizon in the discussion of ecclesiology. Hence the following are the main goals of this course.
1. to get a deeper knowledge of the ecumenical theological discourse on the multilateral as well as the bilateral level. 2. to get some insights about methodologies of ecumenical theological dialogue 3. to get impulses for your own reflection on the unity of the church.

Christian ecumenism, the narrower sense referred as the promotion of unity or cooperation between distinct religious groups or denominations of Christianity. For Catholics it can have the goal of reconciling all who profess Christian faith to bring them into a single, visible organization, i.e. through union with the Roman Catholic Church. For Protestants spiritual unity suffices. According to Edmund Schlink, most important in Christian ecumenism is that people focus primarily on Christ, not on separate church organizations. In his book kumenische Dogmatik (1983), he says Christians who see the risen Christ at work in the lives of various Christians and in diverse churches, realize that the unity of Christ's church has never been lost (pages 694-700. Y. Congar also holds the same vision on ecumenism. Rf: y. Congar, Progress of the Ecumenical Dialogue in Theology Digest 11(1963) 70),) but has instead been distorted and obscured by different historical experiences and by spiritual myopia. Both are overcome in renewed faith in Christ. Included in that is responding to his admonition (John 17; also Philippians 2) to be one in him and love one another as a witness to the world. The result of mutual recognition would be a discernable worldwide fellowship, organized in a historically new way (pages 707-708; also Skibbe, A Quiet Reformer 1999, 122-4; Schlink, The Vision of the Pope 2001).

Christian ecumenism is distinguished from interfaith pluralism. Ecumenism in this broad sense is called religious pluralism, as distinguished from ecumenism within a faith movement. The interfaith movement strives for greater mutual respect, toleration, and co-operation among the world religions. Ecumenism as interfaith dialogue between representatives of diverse faiths, does not necessarily intend reconciling their adherents into full, organic unity with one another but simply to promote better relations. It promotes toleration, mutual respect and cooperation, whether among Christian denominations, or between Christianity and other faiths.

3.The Notion Ecumenism

The word ecumenism (also oecumenism, cumenism) is derived from the Greek Oikoumene, which means "the inhabited world", and was historically used with specific reference to the Roman Empire. The word is used predominantly by and with reference to Christian denominations separated by doctrine, history and practice. Willem Adolf Visser t Hooft, the first General Secretary of the World Council of Churches provides seven levels of meaning of the word ecumenical:
(i) pertaining to or representing the whole (inhabited) earth (ii) pertaining to or representing the whole of the (Roman) Empire (iii) pertaining to or representing the whole of the Church (iv) that which has universal ecclesiastical validity (v) pertaining to the world-wide missionary outreach of the Church (vi) pertaining to the relations between and unity of two or more Churches (or Christians of various confessions) (vii) that quality or attitude which expresses the consciousness of and desire for Christian unity.

Among these, the first two meanings are found in the Greco-Roman world generally and also in the New Testament. E.g. Lk. 2: 1: In those days a decree went out from Caesar - Augustus that all the world should be enrolled. In this context and meaning the word oikumene is the wholeinhabited world. The third and fourth meanings arise gradually in the life of the Church of the early centuries. In the Catholic tradition it has the meaning of universal or catholic. The fifth, sixth and seventh meanings are modern developments. In the Churchs history the word ecumenical has somewhat different but coherent meanings in expressions as the Ecumenical Patriarch (title for the See of Constantinople), the Ecumenical Council (of the Orthodox and
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Roman Catholic Churches) and the Ecumenical Creeds (an expression introduced by the Reformation.) (Cf. VISSER T HOOFT, W.A., The Word Ecumenical - Its History and Use, in ROUSE R. &
NEILL S. C. (eds.), A History of the Ecumenical Movement 1517 - 1948, Appendix I, p. 735.)

The activities and attempts to reunite the divided followers of Christ are as old as Christianity. We can trace back the roots to the first century (the attempts to unite the problem between the St. Paul and St.
Peter regarding the food can be considered as an example). There were ventures towards reconciliation or

at-onement. Never, however, have been there efforts been so strong, persistent, deep and universal as in the last century and never have they lead to such influential, convincing and effective results at all levels of ecclesial life, in theology and in pastoral care. Until the last century the various attempts toward the unity of the Churches could never have been called a movement. According to an Indian ecumenist, Luis M. Bermejo:
The present century has been characterised by three powerful movements of the Spirit, three concrete historical instances when the Holy Spirits vivifying breath was felt in large sections of the Church of Christ: the biblical movement, the charismatic movement and the ecumenical movement (BERMEJO, L. M., The Winter of Ecumenism in Vidyajoythi 55 (1991) 23 - 36, p. 24.)

The Ecumenical Movement is an agent for unifying the Churches. It can be considered as one of the greatest ecclesiological phenomena of our time which no Christian denomination can ignore. The Ecumenical Movement is understood as a new perspective or a new way of thinking about the relationship between the Churches (PHILIPH T.V., Church History in Ecumenical Perspective, in The
Ecumenical Review 39 (1987) 417-429, p. 417).

It is defined in many ways today. From the beginning of

last century, it was considered as a movement and not as an organisation pursuing a definitive aim. Many different agencies give expression to this movement or contribute to it. No single organisation is its exclusive instrument or holds a monopoly over it (GOODALL N., The Ecumenical
Movement: What it is and What it does, London, 1964, p. 4).

It can be understood as the movement among

Churches for the recovery of their visible and institutional unity (PHILIPH T.V., Ecumenism in Asia, Delhi
and Tiruvalla, 1994, p. 23).

It is a movement and as such presupposes some actions. A certain kind of dynamism and development has to be expected in this movement. Basically speaking the primary tool in the Ecumenical Movement is the expansion of our consciousness: the widening of the horizon of our vision. It is to create space for others in our lives; to move towards the ends of the earth and ends of time. Its dimension is that of the kingdom of God. (PHILIPH T.V., Ecumenism in Asia, p. 25) The decree Unitatis redintegratio of the Second Vatican Council describes the Ecumenical Movement as a goal to be attained by two ways - theological and pastoral.
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In its theological description, Second Vatican Council avoided the notion of a return by the other Christians, as had been used in the ecclesial documents up to that time. It characterised the movement deliberately as Unitatis redintegratio, the restoration of Christian unity in the sense of the restoration of the ecclesial integrity or wholeness. Its concern is the restoring of unity. According to the pastoral description given by the Second Vatican Council the Ecumenical Movement implies mainly three responsibilities namely:
(1) avoid expressions, actions and judgments which will not help for the unity, (2) engage in dialogue and (3) investigate faithfulness to Christ.

The decree asserts: first every effort to eliminate words, judgments, and actions which do not respond to the condition of the separated brethren with truth and fairness and so make mutual relations between them more difficult; then, dialogue between competent experts from different Churches and Communities. Finally, all are led to examine their own faithfulness to Christs will for the Church and, wherever necessary, undertake with vigour the task of renewal and reform

(UR 4 ABBOTT W.M. (ed.), The Documents of Vatican II, p. 347).

In these tasks the main requirements are sincerity and discretion, as well as good understanding of each other. The Second Vatican Council views these three-sincerity, discretion and understanding each other - as essential features of the Ecumenical Movement. In ecumenical endeavours they are indispensable. According to Unitatis redintegratio, the main goal or objective of the Ecumenical Movement is to overcome the obstacles to full ecclesiastical communion caused by the differences in the doctrines and discipline. After 1950, in the Ecumenical Movement some issues were clarified and the hindrances toward unity became more obvious. Unity must be a visible unity. This must include all Churches and should not to be uniformity with rigid structures. In spite of the friendliness, good relations, mutual understanding, openness, etc. one cannot minimise the real differences, which exist. There exists now more integration and understanding between the Churches. One should fear the hard doctrinal issues but be aware that only through patient dialogue can one solve the complicated theological issues. At the forum for ecumenical relations and discussions among the Churches the theological issues can be overwhelmed by psychological and practical problems. Therefore the unifying ideas both at the theological and practical levels have to be found out and brought forward to begin real ecumenical dialogue.

In 1971, taking into consideration the views of the II Vatican Council the World Council of Churches and a consultation of directors of the ecumenical institutes in Europe and North America, the term ecumenical was described as follows:
ecumenical is all that concerns the renewal and the unity of the Church, as yeast for the growing of the Kingdom of God in the world, of men of their unity (THE SECRETARIAT
PROMOTING CHRISTIAN UNITY, Information Service, 13 (1971/i) p. 11)
FOR

The World Council of Churches and the Roman Catholic Church are the two important partners involved in this ecumenical endeavour of our time.1 These two are contributing immensely towards the realisation of the unity of the Churches. Hence our study must examine a little bit about the World Council of Churches. We shall first explore the factors that paved the way for the formation of World Council of Churches.

4. Biblical Emphasis of the Ecumenical Movement

Every so often, the church that I attend will be approached by another church or churches asking if we would join them in a cooperative venture of some sort. We have been approached about starting and assisting a pregnancy resource centre and about being involved in the community ministerial association. Other approaches may include a joint venture involving a homeless shelter, an abstinence promotion program, or the sending of missionaries to a given place. The above examples, and many others like them, can be included in what is known as Ecumenism or the Ecumenical Movement. Walter A. Elwell, in The Concise Evangelical Dictionary of Theology, defines Ecumenism as The organized attempt to bring about the cooperation and unity among Christians. On an international level, the World Council of Churches represents Ecumenism when it states it purpose this way: The World Council of Churches is a fellowship of churches which confess the Lord Jesus Christ as God and Saviour according to the scriptures, and therefore seek to fulfil together their common calling to the glory of the one God, Father, Son and Holy Spirit. It is a community of churches on the way to visible unity in one faith and one Eucharistic fellowship, expressed in worship and in common life in Christ. It seeks to advance towards this unity, as Jesus prayed for his followers, so that the world may believe (John 17:21).2 The important question is this, Are Ecumenical ventures right and biblical? Should we be involved with other Christians in joint ecumenical ventures, either locally, nationally or internationally? The answer to this question is not black and white. As is almost always the case, one
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There are organisation like the International Council of Christian Churches which started in 1948 as a revolt against the World Council Churches and the Roman Catholic Church. Cf. (1) REICH, J., Twentieth Century Reformation, Marburgh, N.G. Elwert, 1969; (2) Anti-Ecumenism in ANS JOACHIM VAN DER BENT Historical Dictionary of Ecumenical Christianity, N.J. & London, 1994. pp. 2629.

On a national level, a document called Evangelicals and Catholics Together: The Christian Mission in the Third Millennium, published in 1994 and endorsed by some rather prominent representatives of Evangelical Christianity and Roman Catholicism, is another example of Ecumenism.
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must weigh out the answer in each situation specifically. However, there are a couple of biblical guidelines which will help us make God-honouring decisions regarding Ecumenism. First of all, Are those we are joining with truly Christian in the biblical sense of the word? Many people and organizations in American and the world name the Name of Jesus Christ and even state that He is Lord and Savoir and yet clearly rejects what the Bible says about Him. Obvious examples of this are Mormons and Jehovahs Witnesses. They will say that they are followers of Jesus Christ and are Christian and yet deny with vehemence what the Bible declares concerning Christs nature and work. Liberal Christianity is found in almost every denomination in the United States and, although it may seem very Christian, usually those who are liberal Christians reject several essential biblical truths such as the inspiration and authority of the Bible (2 Timothy 3:16), Jesus as the only Savior of the entire world (John 14:6, 1 Timothy 2:5) and salvation as Gods free gift to those who believe apart from good works (Romans 3:24 and 28, Galatians 2:16, Ephesians 2:8 and 9). As seen with the publication of Evangelicals and Catholics Together, there is a major emphasis in our day on ecumenical unity amongst Evangelicals and Roman Catholics. Those who promote such unity state that both are Christian and both are viable, God-honouring systems of faith. But clearly the substantial differences between the two groups render ECT a ridiculous document. Biblical Christianity and Roman Catholicism are two different religions that practice and believe different things about how one is saved, the authority of the Bible, the priest-hood of believers, the nature of man, the work of Christ on the cross, etc, etc. The list of irreconcilable differences between what the Bible says and what the Roman Catholic Church says makes any joint mission between the two absolutely impossible. Those on either side of this issue who deny this are not being true to what they say they believe. Any Catholic who is serious about his faith will deny what a serious evangelical Christian believes and vice-versa. Where the difficulty arises regarding Ecumenism is that often the above listed groups are passionately like-minded with Biblical Christians regarding a given issue. Biblical Christians are usually marked by a strong pro-life belief, a strong traditional view of the family, a strong emphasis on compassion for the homeless and sick, and a strong desire to see justice in the world. The above groups are often times marked by the same desires. Thus, the temptation to pool resources in pursuit of a common cause is sometimes great. This leads to the next guideline. Secondly, What is the ultimate goal of this Ecumenical venture? The Scriptures give clear guidance as to how Bible-believing Christians are to live their lives. Colossians 3:17 states our purpose this way, Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. Regarding our interactions with the lost, unbelieving world, Jesus states this in Matthew 5:16, Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. Some familiar verses are Matthew 28:18-20, also known as the Great Commission, And Jesus came up and spoke to them, saying, All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I
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am with you always, even to the end of the age. In summary, all that we do is to bring glory and honour to God. Regarding the lost of this world, Christians bring glory to God when God uses the believer to further His kingdom through evangelism and discipleship. This is to be the motivation of the Biblebelieving Christians interaction with the world. Regarding ecumenical ventures, we need to ask ourselves whether or not these goals are being pursued. Often in our day, the political and/or social desires of the participants are the driving motivators behind an ecumenical venture. A prime example of this is the current drive to pass a constitutional amendment declaring that the only marriage that will be recognized in the United States is the traditional, man/woman union. If our churches ecumenically join together in pursuit of this goal (passing out fliers, hosting a rally, etc), how are we striving for the above stated biblical purposes? Are we not simply striving for political and social achievement? How will the practicing, unbelieving homosexual view our Savior and Lord if all he sees in us is political activism and no compassion and no outreach? The ultimate goal of our actions should be the salvation of the lost sinner, which we once were (Ephesians 2:1-3). The Bible tells us that the angels of heaven rejoice over one sinner who repents (Luke 15:10). There is no passage that declares that the angels rejoice when a law is passed. This applies to homosexuality, abortion, drug-abuse, etc. God is glorified when we demonstrate Christ-likeness to the lost. As we contemplate ecumenical ventures within our society, we need to make sure that the venture is one in which Gods kingdom is expanded through pursuing the lost with the gospel, be they practicing immorality, abortion-rights activists, homeless, drug-abusers, criminals, etc. In conclusion, should we be involved in ecumenical cooperation with other Christians and churches? If the above conditions are met in a God-honouring way, we may freely and joyfully join with other believers in pursuit of Gods kingdom. The ultimate goal is Gods glory and the evangelism and discipleship of the lost. The ecumenical venture must be structured in this way. Thus, those we join with must believe the biblical definition of the gospel and they must also be about seeking the same goal of Gods glory and the salvation of the lost.

5. On the Way to the World Council of Churches

As it is noted, the ecumenical climate changed dramatically in the beginning years of the twentieth century. A new understanding and vision about the unity of the Churches took place during this time. The ecumenism of the twentieth century began with the movement of Protestant Christians that found its expression in the World Missionary Conference of Edinburgh in 1910. According to Rouse Ruth, (Ruth Rouse (1872 - 1956) was a member of the Worlds YWCA (1906 - 1946.) From 1938 - 1946, she was its
President. She was the editor of the Student Volunteer (1895 - 1897.) She was the travelling secretary of the North American Student Volunteer Movement for Foreign Missions (1897 - 1898), secretary of the College of YWCA in the USA (1898 - 1899), member of the Missionary Settlement for University Women in Bombay (1899 - 1901). She was secretary of the executive committee of the WSCF (1920 - 1924). She served as educational secretary of the Missionary Council of the National Assembly of the Church of England from 1925
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to 1939.) the following factors helped greatly towards this new vision and growth in the understanding

of the unity of the Churches.

(1) Tension between differing ideals of Christian unity. (2) Continued ecumenical results from the voluntary movements associated with the Evangelical Awakening. (3) The gradual infiltration of the ecumenical idea into wider circles in the Churches and in the nations. (4) The appearance towards the end of the period of certain new conceptions of Christian unity and of the means by which it might be attained.

These conceptions created the atmosphere which made possible the convening of the Edinburgh World Missionary Conference in 1910. This conference paved the way for the emergence of the International Missionary Council in 1921 with the aim to help towards co-ordinating the activities of national missionary organisations of different countries and to unite Christian forces of the world in seeking justice in international and inter-racial relations. Essentially the Ecumenical Movement was considered as an outgrowth of the missionary movement.

5.1. The Edinburgh World Missionary Conference 1910

The Edinburgh World Missionary Conference was really one of the landmarks in the history of the ecumenical era. In fact, it was the dividing line between the old ecumenical era and the modern one. It is considered as the birthplace of the modern Ecumenical Movement. The focusing point of ideas and inspiration which made the Ecumenical Movement possible, provided by the Edinburgh World Missionary Conference of 1910, is often described as a watershed between two eras of church history. The Ecumenical Movement was like rays of light struggling through a closed behind in a dark room, before the year 1910. Since 1910 the shutters are flung back and light poured upon into all the corners of the room. The Missionary Conference at Edinburgh did not occur accidentally or unexpectedly. One can rightly say that it was the outgrowth and climax of earlier gatherings through which the Protestants had been drawing together in their purpose to give the gospel to the world.3 This Conference was the result of previous conferences such as the meetings held in 1854 in New York and London.4 The first one was held on 4th and 5th of May in the hall of Dr. Alexanders Church in New York on the occasion of the visit of Alexander Duff, a zealous Scottish Presbyterian Missionary.5 Similar Conferences took place

LATOURETTE K. S., Ecumenical Bearings of the Missionary Movement and the International Missionary Council, in ROUSE R. & NEILL S.C.(eds.), A History of the Ecumenical Movement 1517 -1948, 351 - 402, p. 355. ROBSON G., History of the Conference, in The History and Records of the Conference together with Addresses Delivered at the Evening Meetings World Missionary Conference, 1910. Vol. IX, London, 1910, pp. 11 - 12. Alexander Duff, in CROSS F. L. & LIVINGSTONE E.A.(eds.), The Oxford Dictionary of Christian Church, London, 1997, p. 512. For more details about Duff, cf. PATON W., Alexander Duff, Pioneer of Missionary Education, London, 1923.
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intermittently in Liverpool in 1860, in London in 1878 and in 1888 and in New York in 1900. These conferences functioned as the background to the Conference in Edinburgh of 1910. There were eight commissions, and their titles are the summary of the work of the Conference and its reports. An International Committee, formed for the Conference, had its sessions at Oxford from 14 to 20 July 1908. John Rabeigh Mott, (1865 - 1955) (was Student Secretary of the International Committee of the
YMCA (1888); Chairman of the Executive Committee of the Student Volunteer Movement; Assistant General Secretary of the YMCA (1901); Chairman of the Committee which called the First International Missionary Conference at Edinburgh (1910); Vice President of the Edinburgh Conference in 1937; Honorary President of World Council of Churches in 1948. Cf. John Rabeigh Mott, in CROSS F. L. & LIVINGSTONE E. A.(eds.), The Oxford Dictionary of Christian Church, p. 1120)

an American Methodist, proposed the following themes for discussion in the

commissions:6
(1) Carrying the Gospel to all the World (2) The Native Church and its Workers (3) The Education in Relation to the Christianisation of National Life (4) The Missionary Message in Relation to Non-Christian Religions (5) The Preparation of Missionaries (6) The Home Base of the Missions (7) The Relation of Missions to Governments (8) The Co-operation and the Promotion of Unity.

Among these, three - namely the 1st, 2nd and 8th - had special roles concerning the growth of the Ecumenical Movement. The first, Carrying the Gospel to all the World, is in line with the will of Christ. It is the duty and obligation of the Church to carry the gospel to all people. The second topic, the Native Church and its Workers, was of critical importance to the development of the local churches and the eighths topic the Co-operation and the Promotion of Unity, proposed the need for an Ecumenical Movement. The Roman Catholic and the Orthodox Churches were not invited to the Edinburgh Conference. The absence of these two great Christian bodies was noted by the leaders and eminent speakers at the conference. Bishop E. S. Talbot and R. Wardlaw Thompson of the London Missionary Society, publicly expressed their wish to have the presence of the Roman Catholic and Orthodox Churches. W. H. T. Gairdner reflects the wish of a speaker as follows:
I long for the time when we shall see another Conference, and when men of the Greek Church and the Roman Church shall talk things over with us in the service of Christ. The kingdom will not come until every branch can unite together in some common effort of service for the Lord.
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ROBSON G., History of the Conference, pp. 11 - 12. The detailed accounts of the themes of the commissions can be found in: World Missionary Conference, 1910, Vol. 1- 8, Edinburgh & London.
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The Edinburgh World Missionary Conference in 1910 was the birthplace of the modern organised Ecumenical Movement. For the first time the missionary societies from America, Britain, and other countries came together and discussed matters which would lead to Christian unity and made organised provisions for this. The conference did more than build on the past achievements in evangelism and church unity. It prepared for the turbulent years which lay ahead, blazed new trails in Christian fellowship and cooperation, and inspired and enlisted men and women who were later outstanding leaders in the ecumenical movement. Missionary orientedness was the main thrust of the Conference. In other words, Edinburgh 1910 summed up and focused previous movements (The Baptist Missionary Society, the
London Missionary Society, the Church Mission Society, YMCA, the YWCA, the WSCF, etc can be considered as the examples for the previous movements)

for uniting Christians in giving the gospel to the world, which took

place in earlier centuries. The participants of the conference were the official delegates from different missionary societies (LATOURETTE K. S., Ecumenical Bearings of the Missionary Movement & the International
Missionary Council, p. 357).

This brought out mainly two side-effects: (1) the number of the participants

were regulated; and (2) the real missionaries, who were outstanding figures in the field of evangelisation or missionary work, brought their experience to the Conference. The Conference designed the means by which the missionary agencies could plan together the next steps in giving the gospel to the world. The Edinburgh Conference familiarised Christians with the idea of looking steadily at the world as a whole, of confronting the world as a unit by the Christian Church as a unit. The Edinburgh 1910 was primarily a consultative assembly. The purpose of earlier missionary gatherings had been largely to educate, inform and impress the general public, to bring home to Western peoples and especially to the membership of the Churches the urgency, the achievements, and the possibilities of the missionary enterprise.(LATOURETTE K. S., Ecumenical Bearings of the Missionary Movement and the International
Missionary Council, p. 357 - 358.)

The quarterly journal, The International Review of Missions was one of the outcomes of the Edinburgh Conference. This Review immediately took its place as the outstanding supra-confessional journal in the field of missions ( LATOURETTE K. S., Ecumenical Bearings of the Missionary Movement and the
International Missionary Council, pp. 363 - 364.).

The conference also decided to organise an international

missionary council. By such decisions the conference had a special place in instilling an ecumenical awareness among its participants (Cf. GAINES D. P., The World Council of Churches: A Study of Its
Background and History, Peterborough,1966, p. 20). By focussing on the practical aspects and strategy of

missionary work, the participants understood very well the absolute necessity of restoring the unity of faith and confession. There were however opinions that this was not a representative gathering (Cf.
GOODALL N., The Ecumenical Movement: What it is and What it does, London, 1964, p. 43). The

Conference was

overwhelmingly Anglo-American (LATOURETTE K. S., Ecumenical Bearings of the Missionary Movement and the
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International Missionary Council p. 361 For the complete list of the delegates cf.: World Missionary Conference, 1910: The History and Records of the Conference together with Addresses Delivered at the Evening Meetings, Vol. IX, Edinburgh & London, pp. 39 - 69. For the principle of the selection of the delegates, their responsibility, their ability cf. GAIRDNER W. H. T., Edinburgh 1910: An Account and Interpretation of the World Missionary Conference, London, 1910, pp. 47 - 58.)

One of the criticisms levelled against the conference was that some of the greatest issues

affecting the life of the Churches and giving them their distinctive character were explicitly ruled out of the purview of the conference. Matters regarding faith and order were not discussed at length but this led to conduct another international conference in which gave prominence to Faith and Order.

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