Thursday, June 19, 2008
Welcome to UTS' Ecumenics Blog
This site is dedicated to the Ecumenics courses at Union Theological Seminary. If you are a member of the classes, this is where you will be posting your assignments, insights, questions, and other comments. Authentic education should be empowering and, more often than not, subversive. Let us take advantage of this site-- always ready to persuade others, yet, equally ready to be persuaded.
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Survey on Asian and Philippine Ecumenical Movement
Christian unity in fulfilling the ministry of God is very much important. Although the world is diverse, Jesus is looking towards Christian unity that the world may recognize Jesus as from heaven. On the night when Jesus was arrested, Jesus prayed for all the believers as cited in the gospel of John chapter 17 verses 20-21; “I am not praying just for these followers. I am also praying for everyone else who will have faith because of what my followers will say about me. I want all of them to be one with each other, just as I am one with you and you are one with me. I also want them to be one with us. Then the people of this world will believe that you sent me”. (CEV) In spite of differences; race, gender, living status, geography and others, Jesus promoted unity among the believers and shall be instrumental for world unity toward realizing the Kingdom of God be experienced here on earth.
In fulfilling this desire of Jesus for unity, efforts were made among churches from different part of the world by organizing various organizations that shows unity from basic unit of our society to the whole inhabited world. Ecumenism was the term used to describe this unity among churches. In the Philippines, there were different ecumenical organizations like the Philippines Council of Evangelical Churches (PCEC) and the National Council of Churches in the Philippines (NCCP) whose leaders where coming from their different member churches. These two major ecumenical movements in the Philippines were actively participating in building unity among the believers of Christ. Despite of early disputes on matters of its role in the society, particularly in the Philippines, these movements are now indicative of having an identical role in the society, whereas they advocate for the welfare of the people in this part of Asia. They participate on the issues of the society such as poverty, graft and corruption, human rights issues and other issues that the Filipinos are facing so that true transformation, peace and justice may be realized.
Furthermore, ecumenism in the Philippines is conducting dialogues towards different faiths in the region, particularly in the case of the NCCP who extending its hands to our Moslem friends as well as to different religious affiliations. It also travels distances to reach the unreachable brothers and sisters from different islands and mountains in the Philippines and do further assistance to augment their quality of lives. Philippine ecumenism advocates in upholding the rights and privileges of women, youth and children and different sectors of our society such as the labor groups, peasants, fishers and other sectors of this multi-layered society. Emergency assistance programs were established to be in immediate service to those disaster stricken families. Participating in many phenomenal issues such as global warming, drought, land conversion, deforestation, mining, and other ecological issues were one of its focuses. Its participation is evident on active involvement on different mass movements in the country as well in educating the Filipino people about issues that needs to be participated actively as well by the masses. Its educational ministry channeled through seminars and conferences focusing on the betterment of the society by translating it to ministers of the word and even to common “tao” who eventually the agents of transformation in their area of responsibility.
The Ecumenical movement in the Philippines has its network from different part of the world that also working or advocating with the same issues in the larger community such as the Christian Conference of Asia (CCA) and the World Council of Churches (WCC) or to any council of Christian churches in different part of the world. It cooperates with these various national or worldwide Christian organizations to ensure a more effective and efficient ministry in the world articulating the love of God to the whole creation which is part of the prayer of Jesus in John 17:26; “I told them what you are like, and I will tell them even more. Then the love that you have for me will become part of them, and I will be one with them.”
To end, ecumenism in national and international scope must be grounded on love. Our unity in one household must be driven by our compassion with the world that is suffering from sickness, poverty, oppression and other things caused by selfish ends of the wicked. Working together in love will make the people free from their inconsolable situations. A household that is divided is ineffective and inefficient. It might do something but not the whole thing other than becoming united in love. Therefore, a call to articulate ecumenism, as the word suggests, is among us. Let us be united living the compassionate heart of Jesus to all of God’s creation.
Prepared by
RANDY JAY T. AUSTRIA
Master in Divinity (Senior)
June 19, 2008
The National Council of Churches in the Philippines is the embodiment of more than six decades of the aspirations of non-Roman Catholic churches for unity and common Christian witness. The Council was founded during the First General Convention on November 7-9, 1963 at the Cathedral of St. Mary and St. John in Quezon City when seven churches bonded after decades of working together.
After a few years, it also accepted ecumenical organizations which adhere to the objectives of the Council.
The NCCP traces its roots to the forerunner organizations which evolved over the years such as the Evangelical Union (1901-29), the National Christian Council (1929-38), the Philippine Federation of Evangelical Churches (1938-49), and the Philippine Federation of Christian Churches (1949-63).
During the Japanese occupation in 1942 to 1944, churches were merged to form the Evangelical Church of the Philippines under the auspices of the Religious Sector of the Japanese Imperial Army. This formation was dissolved after the Second World War as the Churches reconstituted the pre-war Federation.
Vision
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
Mission
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
Our Member Churches
Apostolic Catholic Church (ACC), Convention of Philippine Baptist Churches (CPBC)
Episcopal Church in the Philippines (ECP), Iglesia Evangelica Metodista En Las Islas Filipinas (IEMELIF), Iglesia Filipina Independiente (IFI), Iglesia Unida Ekyumenical (UNIDA), Lutheran Church in the Philippines (LCP), The Salvation Army (TSA), The, United Methodist Church (UMC), United Church of Christ in the Philippines UCCP)
Association of Christian Schools, Colleges and Universities (ACSCU), Consortium of Christian Organizations for Rurban Development (CONCORD), Ecumenical Church Loan Foundation, Inc. (ECLOF), Kaisahang Buhay Foundation (KBF)
Manila Community Service, Inc. (MCSI), Lingap Pangkabataan, Inc. (LPI), Philippine Bible Society (PBS), Student Christian Movement of the Philippines (SCMP)
Union Church of Manila (UCM)
Part of the educational work of the National Council of Churches in the Philippines (NCCP) is geared toward children’s ministry. The NCCP has consistently implemented a program for literature production and facilitators training in the use of the study manuals for Vacation Church School (VCS). Each year, new sets of Teachers Manuals are published for use of local churches. Vacation Church School is one of the most patronized programs of the NCCP. Writers for the four levels: Nursery and Kindergarten; Younger Elementary; Middle Elementary; and Older Elementary come from the NCCP member churches. They undergo training in curriculum development. The output of this training is the actual writing of lessons which they themselves formulate. The manuals and accompanying songbook are then published and distributed to the local churches.
Summer internship - Summer Internship is an intensive immersion program of experiential learning on ecumenical work linking potential church leaders (seminarians) with the NCCP member-churches and with the church-based development-oriented programs and communities for theological action-reflection, ecumenical commitment and mission perspectives. It is a six-week program that intends to satisfy the curricular requirements of divinity schools and seminaries. Generally, it has three stages: The Orientation Stage (General orientation of the program, 4 days); The Experiential Stage (Immersion in Communities/Church related Programs, 1 month); and The Reflection Action Stage (Processing of Experiences/Evaluation, 4 days). The Summer Internship Program (SIP) is an inter-program unit effort of the NCCP.
The objectives of the program are:
• To provide ecumenical learning opportunities to theological students of the NCCP member-churches in order to foster understanding of, commitment to and informed participation in the ecumenical movement.
• To assist in the theological education and nurture of second- and third-liner ecumenical leaders.
• To support the education for ministry program of seminaries/bible schools.
• To encourage the participating seminarians to engage themselves and carry-out advocacy programs on peace building ministries, and stewardship of Gods creation.
• To equip seminarians with the relevant tools necessary for mission work among the poor in the urban and rural communities.
The Basic Ecumenical Course (BEC) is an annual training program for ecumenical formation and leadership development conducted by the NCCP through the Program Unit on Ecumenical Education and Nurture. The BEC is a comprehensive, systematic and ladderized capacity-building program, aimed at enhancing the theoretical/theological resources and practical skills of potential leaders in analyzing social realities and responding effectively to contemporary ecumenical challenges.
Designed as a centerpiece educational project of the NCCP, the program is implemented through inter-program unit cooperation (with the program units on Faith, Witness and Service, Church Unity and Ecumenical Relations and the General Secretaries Office). The entire program consists of four phases: three phases covering an uninterrupted period of four weeks or the regular
The Basic Ecumenical Course
The Comprehensive Program on Women’s Formation and Gender Justice is an ongoing program designed to promote greater awareness on issues related to gender justice, enhance the capacity of the women to engage in holistic ministry, and enable women to participate more fully at all levels of decision-making-at home, in the community, church and the workplace. It seeks to actively engage churchwomen in building a community of faith where women and men work as equal partners in mission.
assignment prepared by joselito ibanez
PEACE FOR LIFE: ANOTHER WORLD IS POSSIBLE!
(A call on churches around the world for inter-faith solidarity to resist war and globalization)
Introduction
Motivated by the urgency and passion we share in response to the massive threat to life by the global situation, 135 people from 28 countries gathered in Manila, Philippines upon the invitation of the National Council of Churches in the Philippines, the World Council of Churches and the Christian Conference of Asia. We are women, youth and men from countries that are either or both perpetrators and victims of terrorism. We are Christians, Muslims and people of other faiths. Little more than a year after the terror of September 11, we meet as an International Ecumenical Conference on Terrorism in a Globalize World in the context of the ongoing struggle of the people of the Philippines against violence in all its forms. We have come to share experiences, reflect, analyze and act together in the face of mounting global hegemony.
We grieve with the American people as we remember the pain resulting from criminal acts of terrorism on September 11.attack of world tower. We grieve the death and destruction inflicted on the people of Afghanistan that began the so-called ‘war on terror’ on October 7. We remember as we grieve the victims of the U.S. wars of direct and indirect intervention and aggression on the people of Hiroshima, Nagasaki, Vietnam, Korea, Philippines, China, Chile, Nicaragua, El Salvador, Columbia, Indonesia, Iraq, and Palestine. Indeed, the story of U.S. aggression on many countries in the world and the massive affliction of terrorism did not just begin on September 11. Today, the entire human community, as with all of creation, suffers the devastation of this despicable ‘war on terror’, and we ask why?
Globalization has resulted in the further exclusion and marginalization of vast numbers of people, particularly women and youth. It has spawned the worst forms of social fragmentation. Economic globalization has brought about even greater monopolization and concentration of wealth and has further widened the gap between the rich and the poor.
Christians and Muslims have both suffered the ravages of war. The ‘war on terror’ has worsened the vulnerability of religious minorities in many countries. It has eroded inter-religious relations and has polarized Muslim and Christian communities, pushing India and Pakistan to the brink of nuclear war.
The ‘war on terror’ is demolishing the gains of long and tortuous years of human struggle for self-determination, human rights, civil liberties and democracy. They are being sacrificed in the U.S. quest for peace and security.
The U.S. ‘war on terror’ has justified violence inflicted on any state, nation, group or individual deemed threatening to national interests as defined by the U.S. alone. This is a major threat to global security. This is a re-ordering of global politics and a repudiation of international law. This is state terrorism of historic dimensions. On September 11 the U.S. became a victim of terrorism, an experience many other countries have known for so long. Now, after Afghanistan and the obscene loss of human life, the U.S. is directing its guns and bombs against other so-named ‘rogue states’, and singled out several countries with Islamic nationalists as harboring terrorists groups.
The ‘war on terror’ is state terrorism. It is not a just response to the events of September 11. It is an opportunistic use of violence to consolidate and expand U.S. economic, political, cultural and military hegemony. This U.S. global hegemony has a name. It is Empire.
The poor experience an even greater violence, intensified by the impact of state- and corporate-led globalization. Consolidating hegemony in Asia is an imperative of the U.S Empire. Asia’s undeveloped markets for goods and technology and the availability of resources, particularly oil, are valuable to the Empire only if governments and people are servile. The control of oil and natural resources is the driving force behind U.S. threats against Iraq and other countries. US state terrorism encourages national state terrorism. Israeli state terrorism against Palestine forms part of the U.S. agenda in the Middle East. The Bush government’s naming the Philippines and Southeast Asia as a whole the second front of the ‘war on terror’ threatens human security and people’s sovereignty.
We say,
• International law, the role of the UN, and human rights and humanitarian law, conventions and standards must be upheld.
• the economic and geopolitical agenda of U.S. foreign policy must be exposed and opposed.
• All governments, including the U.S. and Philippines, have the responsibility and duty to ratify the Rome statute and support the International Criminal Court (ICC).
• The U.S. armed forces must leave the Philippines immediately. Their presence and activity violate national sovereignty and territorial integrity, aggravate armed conflicts and give rise to social and cultural degradation.
• The U.S. action designating the Communist Party of the Philippines and the New People’s Army foreign terrorist organizations and the subsequent actions by the Philippine and Dutch governments have jeopardized the peace process. It is vital that the Government of the Republic of the Philippines and the National Democratic Front of the Philippines immediately resume the formal peace negotiations on the basis of previous agreements. The peace process with the Moro Islamic Liberation Front must likewise resume.
• The peace process in Sri Lanka needs to be encouraged and supported. Likewise a peace process in Kashmir should be put in place. In both, people’s aspirations for just peace must be given priority.
We condemn and resist
• terror in all its forms – institutional, militaristic, economic, state, and criminal
• the use of theological and religious language to justify war and the agenda of the Empire
• religious extremism and religious intolerance of all forms, and any action that degrades the lives of people, regardless of one’s faith, race or ethnicity. We affirm our common humanity and our common commitment to justice and peace in all religious traditions.
• the injustice of institutionalized socio-economic violence suffered by many at the hands of the forces of globalization
• U.S. moves to undermine peace efforts such as the Sunshine Policy in Korea
• the indiscriminate branding of people, groups, nations and organizations as terrorists
• the impending U.S driven war on Iraq, and Israel’s U.S. backed aggression against the Palestinian people. We demand peace with justice.
We therefore
• call on the church representatives to the United Nations to press for the implementation and the upholding of international human rights and international law
• call upon Christians in general to take a position against militarized globalization and raise their voices unambiguously to stop the U.S. government from continuing its war against people and peace
• invite the U.S. churches and the wider ecumenical movement to join with us as we seek to establish forums to critique and confront the U.S. global agenda
• urge the WCC, CCA and NCCP to explore the possibility with Asian women’s regional network the convening of an Asian Court of Women that would focus on the brutal violence that is being experienced by women migrant workers, particularly the undocumented and their children, who are threatened with deportation.
Not in God’s Name
We confess that the Church has often been complicit with the power of Empires. As people of faith we must choose to resist the death-dealing domination of the Empire and engage in the struggle for life in all its fullness for all God’s creation.
We believe that the living God is saying ‘not in my name’ to those who would invoke God’s name or divine will to justify or legitimize domination, repression and state violence. We join with families of victims in the U.S. who say ‘not in our name’, to those who would kill and repress as a response to September 11. We stand in solidarity with those who suffered from terrorist attacks and those who suffer from and resist the violence and domination of the U.S. global empire and the oppression of national states and transnational institutions.
We believe in the power of the resurrection in history. In the face of repression and violence, death does not have the last word. The Christian church is to give witness to Christ’s lordship and so resist oppression and idolatry of any state or group that claims divine justification for power over others.
We humbly seek to be with Jesus in his mission as declared in Luke 4:16
The Spirit of the Lord is upon me
Because he has anointed me to preach good news to the poor,
He has sent me to proclaim release to the captives,
Recovery of sight to the blind,
To set at liberty those who are oppressed
And proclaim the acceptable year of the Lord.
Choice for Life
We call upon the Conference organizers to facilitate a global coalition of ecumenical, inter-religious and multi-faith movements in solidarity, in resistance and opposition to expanding state terrorism and U.S. global hegemony. This may include the creation of an African, Asian, Latin American and Pacific solidarity network. This could take the form of a People’s Forum on Peace for Life, which is a contribution to the ecumenical ‘Decade to Overcome Violence’.
In the face of the massive threat to life posed by this global situation, we choose life! We will not be silent! We covenant with each other to take up the issues in our own countries and settings. We commit ourselves to work in the spirit and discipline of interfaith solidarity. We commit ourselves to making another world possible, a world of peace with justice and integrity of all creation.
In unity and solidarity, we say again: Another World is Possible!
Prepared by Randy Ugaddan. MDiv. senior
“And this Good News about the Kingdom will be preached through all the world for a witness to all people.” -Matthew 24:14
The word ecumenism comes from a family of Classical Greek words:
oikos, meaning a “house,” “family,” “people,” or “nation”
oikoumene, “the whole inhabited world”;
oikoumenikos, “open to or participating in the whole world.”
Like many biblical words, these were invested with Christian meaning. The oikoumene describes the place of God's reconciling mission . That the Gospel is being revealed and actualize to all people in different walks of life through the Body of Christ or Universal Church. Ecumenism is used in a more narrow meaning; referring to a greater cooperation among different religious denominations of a single one of these faiths. The word is used predominantly by and with reference to Christian denominations and Christian Churches separated by doctrine, history, and practice. Within this particular context, the term ecumenism refers to the idea of a Christian unity in the literal meaning: that there should be a single Christian Church
ECUMENISM IN THE PHILIPPINES
In the Philippines, there are movements of ecumenism arising; NCCP, PCEC and the so called “interfaith movements” (which often meet and worship together when a certain political leader has to be ousted). Almost all mainline Protestant Churches in the Philippines belong in an ecumenical movement with an exception to the Fundamentalist Christian Groups. Even new independent evangelical churches are involved in ecumenism.
The National Council of Churches in the Philppines or SANGGUNIANG PAMBANSA NG MGA SIMBAHAN SA PILIPINAS is one of the emerging ecumenical movements in the country. From its inception, the NCCP has been a channel for united witness to the Good News of salvation through its prophetic role on issues affecting the powerless and its active engagement with the people in their struggle for social transformation. It is a fellowship of ten mainline Protestant and non-Roman Catholic Churches and ten service oriented organizations in the Philippines and established in 1963. It represents close to twelve million adherents who believe that the Christian faith must be lived out in the people’s daily experiences.
It is a fellowship of churches which confess the Lord Jesus Christ as God and Saviour 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. Christian organizations other than churches may be received as associate members. It is member of the World Council of Churches and the Christian Conference of Asia
NCCP as a fellowship is not confined to the "getting together" of leaders of its member churches. Rather, it finds its fuller expression in the visible movements for unity and common action forged by the churches as a means for credible mission and evangelism
Today, the NCCP has retained several practices instituted in the past: annual celebration of the Week of Prayer for Christian unity, an Ecumenical Easter Sunrise Service (now in its 56th year), a common Vacation Church School curriculum for all the churches. The NCCP was a leading force in the nurture and spread of alternative paradigms among its member churches, promotion of emerging theologies, highlighting church and society relations as well as Christ and culture issues, and the advocacy and defense of human rights.
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian (equality), self-reliant, and sustainable society.
ECUMENISM IN ASIA
It can be confusing and difficult to be Asian, as this means being religiously plural - something that is challenging to many.
Asia has been defined as the exotic "other" of the "Western self". Yet in many instances, Asian countries are much more intertwined with Western powers than they are among themselves. In fact, Asia is far from being the unified reality that would be understood by Asians themselves.
Asia has its own experience of God, world and human beings, which at times is not in relation to the West.
Most countries in Asia have a national council of churches or national Christian council or similar body and in most countries there is also an evangelical alliance or fellowship.
The main church bodies at the regional level are:
• Christian Conference of Asia (CCA)
• Federation of Asian Bishops' Conferences (FABC, Roman Catholic)
• Evangelical Fellowship of Asia.
Since 1996 the CCA and the FABC have initiated the Asian Movement for Christian Unity. In 2006 the Evangelical Fellowship of Asia joined this movement.
Asia is also the region where the churches founded by western mission societies were the first to claim their autonomy and for some of them to enter into organic unity,
With the exception of the Philippines and Timor Lorosa'e and to some extent South Korea, Christianity is a minority religion in all Asian countries. In some countries, e.g. Japan, Mongolia, Thailand the Christian community is a tiny minority of less than 1%. Yet there has also been an uninterrupted presence of the church in Asia since the apostolic times, notably in Kerala, South India, where according to the tradition Christianity was introduced and churches were founded by the Apostle St Thomas. And in recent years there has been remarkable church growth in China, Laos, Nepal, Vietnam and other places.
THE PROBLEM IN ASIAN ECUMENISM
The problem and the promise of the “many religions”, the challenge and instrumentality of the “many poor”, the systematic and indigenous forms of Asian structural marginalities (such as caste, patriarchy and ethnicity), and the post-colonial resistance within the dynamics of globalization arising from the memory of colonialism are the issues that face ecumenism in Asia
Because many churches in Asia and are burdened by colonial legacies, one finds that where they were divided since their formation, they have remained separate and disunited until today. At times, there is still a competitive spirit amongst churches, incidences of sheep-stealing, manifestations of prejudice and suspicion as a result of the separation and division.
Moreover, after some 50 years or so of the ecumenical movement in Asia, there seems to be a resurgence of denominationalism among many churches--as shown in the proliferation of denominational seminaries or the strong emphases on denominational theologies or doctrines in most seminaries' curricula. In some places, there seems to be an allergy or aversion to ecumenism. While this can be traced to the legacy of rivalry between the so-called movement of liberal theology and the counter-movement of neo-orthodox theology, the lack of understanding of this unfortunate historical accident from the West continues to divide and haunt Asian Christians. Thus, the dream of unity is still seriously at risk today
Due to its differing polarities and vast cultures and religions, Asia may not be as united as some Western regions. But Asian theologians do have a role to play in exploring and using their knowledge of different peoples to work for unity of the churches, and also for the greater unity of civilization.
CHALLENGES FOR ECUMENICAL FORMATION IN ASIA
One of the important challenges for ecumenical formation in Asia is the need for a broader understanding of ecumenism itself, which should be grounded in the radical (i.e. root) meaning of oikoumene. An understanding of the whole world as the "household of God" does not limit the all-embracing love of God to a selected or chosen few. Neither does it put any select group in opposition to all others outside the group
“Ecumenism in Asia is more about working together for a better world than about exploring sensitive and doctrinal issues that divide”
Ecumenism should be liberating , holistic and transformative, a vibrant movement based in local communities, one willed by Jesus. Ecumenism is not far from its word itself –“household” or “home” where understanding respect and love reign.
BY: Emilio “Jon” Manaois Jr
Master of Divinity, Senior
Union Theological Seminary
Sources:
www.cca.org.hk – Rex B. Reyes
www.wcc-coe.org - Miriam Shastri, from the Lutheran Church
Encyclopedia Britannica
www.nccphilippines.org
www.oikoumene.org
www.findarticles.com
Survey on Asian and Philippine Ecumenical Movement
Ang Ekyumenikal ay isang relasyon o isang pakikipag-ugnayan sa bawat relihiyon o denominasyon na may minimithing pagkakaisa.
Ito ay nakasentro sa kabuuan ng mga simbahan sa kanilang pakikibahagi sa malawak na misyon para sa kaaya-ayang buhay ng tao at daigdig na kung saan na nakaugat sa isang kolektibo at konkretong pagkilos ng mga simbahan.
isang malawak na pananaw sa gawain ng ekyumenismo ay nakaugat na sinabi sa Ebanghelyo Juan sa kanyang sulat (Juan I7:21) "naway maging isa nawa silang lahat"
Ang usapin ng ekyumenismo sa Asya ay malawak na gawain ng bawat simbahang kasapi sa gawain at buhay ng ekyumenismo sa Asya. Ang kanyanag pakikibahagi sa mga isyu na nakakaapekto sa buhay ng tao. Isa sa malawak ang programa sa ekyumenismo sa Asya ay ang NCCP at CCA
Ang NCCP:
Sangguniang Pambansa ng Mga Simbahan sa Pilipinas
National Council of Churches in the Phlippines
About NCCP
The National Council of Churches in the Philippines (NCCP) is the largest aggroupation of non-Roman Catholic churches in the Philippines.For over four decades, the NCCP has kept abreast with and is continually responding to the signs of the times, ever focused on its vision for itself and the wider church and following the example of Jesus.
Brief History
The National Council of Churches in the Philippines, is the embodiment of more than six decades of the aspirations of non-Roman Catholic churches for unity and common Christian witness.� The Council was founded during the First General Convention on November 7-9, 1963 at the Cathedral of St. Mary and St. John in Quezon City when seven churches bonded after decades of working together.
The founding member churches of the NCCP are the Convention of Philippine Baptist Churches, the Iglesia Evangelica Metodista En Las Islas Filipina, the Iglesia Unida Ekyumenikal, the Iglesia Filipina Independiente, the Philippine Episcopal Church, the United Methodist Church, and the United Church of Christ in the Philippines. There were observers from the Lutheran Church in the Philippines, the Salvation Army and the Seventh-Day Adventist Church. The first two churches later became members of the NCCP.
After a few years, it also accepted ecumenical organizations which adhere to the objectives of the Council.
The NCCP traces its roots to the forerunner organizations which evolved over the years such as the Evangelical Union (1901-29), the National Christian Council (1929-38), the Philippine Federation of Evangelical Churches (1938-49), and the Philippine Federation of Christian Churches (1949-63).
During the Japanese occupation in 1942 to 1944, churches were merged to form the Evangelical Church of the Philippines under the auspices of the Religious Sector of the Japanese Imperial Army.� This formation was dissolved after the Second World War as the Churches reconstituted the pre-war Federation.
Vision:
LIFE IN ALL ITS FULLNESS � is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
Mission:
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
Programs:
Ecumenical Education and Nurture
Is involved in teaching and cultivating future leaders of ecumenism as concretized in its activities and program thrusts:
Vacation Church School: Formation of children centered on themes such as peace, unity, and cooperation in response to nurture and value formation thrust
Basic Ecumenical Course: A 6-week training module for youth and laypersons
Summer Internship Program: A 6-week immersion program for seminarians that they may experience the life of our marginalized brothers and sisters as well as be exposed to the ecumenical movement
The Basic Ecumenical Course and the Summer Internship Program together with personnel and human resource� development are activities under capacity building and ecumenical formation thrust.
Gives special focus to women, children and youth for they are the ones most vulnerable to abuse in accordance to the programs empowerment and leadership formation thrust
Christian Unity and Ecumenical Relations
Actively initiates and participates in establishing relations with people of other faiths by working together on common issues like poverty, militarization, health care and education
Ministers to indigenous peoples by taking their perspective and bringing their issues and concerns to the Church, and by supporting indigenous peoples initiatives on literacy and numeracy programs and fact-finding missions.
Establishes links with various agencies to cooperatively work towards shared goals
Faith, Witness and Service
Initiates development education activities for awareness building and skills training towards strengthening constituencies and networks among the clergy, the laity and the wider public
Engages in advocacy work on current and emerging issues that affect human rights and dignity, justice, peace and environment
Coordinates ecumenical direct services to victims of natural and/or human-made calamities and human rights violations through relief and rehabilitation assistance or solidarity support
Research and Prepared By
Joefre G. Landicho
Bachelor of Theology
Source NCCP Website: http://www.nccphilippines.org/index.htm
Survey about the Asian and Philippine Ecumenical movements.
Last fours years ago, I had the opportunity to attend the Indigenous gathering in Taiwan through the ACISCA and Kapatiran Kaunlaran Foundation. It's a big,big opportunity and a blessing to me because this is my first time in the history of an Aeta people like me and that experience in unforgetable it because i've meet other indigenous from other country particularly in Asia.It's a very challenging gathering because this was the starting point that my perspective will change, "madalas kasi ang tingin namin kami na ang pinakakawang tao dito sa mundo" but in fact not only aeta and but a lot of people particularly the Ainu people in Japan, and other country. ang saya pala ng pakiramdam, yung parang may kasama ka kakampi dahil pareho kayo ng karanasan. I have the opportunity also to share the struggle that we have here in the Philippines and there four Major challenges: 1. The need of security of our Ancestral Lands, 2.The need of Education ( actually i shared my vision, that someday, hopefully that there would be atleast one professional in a family of an Aeta)3. The need to live in a different world(kasi parang mas sanay kami sa mundo namin, Bundok)4. The need to Adopt new skills just to survive (this was after Mount Pinatubo eruption)that's why many anthropologist commented that, How can they(AETA) survived outside their world? But God is really great, his Love is unfathomable. I appreciate this gathering and this is perhaps the fulfillment of prayer of our Lord Jesus Christ to be one not only in spirit, but have the unity to face the challenges that brought by the evil forces.I want to share with you the Vision, Mission and some of their programs of ACISCA(Association of Christian Institutes for Social Concern in Asia)
Introduction:
The new emerging situatin of Asia at the threshold of the third Millenium called for a redefining role of Christian institutuions to usher in a new society.
Vision and Mission:
When we scan the word "mission" from a spiritual or religious context, specially from a Christian perspective, it becomes intimately related to the word "Vision" Vision is nit something generated from within, but always something 'given' to an individual from outside (e.g. the vision of Paul on the road of Damascus or the vision of Peter on the terrace)the dictionary defines the word 'Mission' as a particular group or person. the credibility of any individual or a group depends largely on the clarity of the mission they visualize and the sicerity with which they strive to actualize it. In the Christian context, mission is to express God's own dynamics of unity in diversity int he community of life and such mission must be be interpreted coherently and meaningfully to be relevant to the needs of the people. Above all, mission is to participate in God's liberating and transforming act.The priorities and values in which ACISCA had for the extension of God's kingdom are still challenging us to serve the Lord by the power of the holy spirit in a more meaningful way in the new emerging situation in Asia.
Vision I:
A society based on the social justice, equality, peace,religious tolerance democracy, and free from all forms of oppression.
Mission:
Making participatory endeavours to uplhold the dignity of human being by emphasising the righ of the poor and powerless.
Vision II:
ACISCA envisions aBiblically based society free from the violence assuring human dignity in socio-economic and cultural context of the marginalized people.
Mission II:
Mission should be specific and resul-oriented in presewrving the ecology and environment, releasing the people from the bondage of poverty , diffusing the religious fundamentalism and restoring the 'fullness' of humankind.
Vision III:
Empowering the people, strengthening the weaving of communities in Asia through participatory approach and celebrating the diversity of the different cultures as the people of God.
Mission III:
To identify with the struggles and aspirations of the people, specially with the marginalized and the oppressed overcoming violence through a healing process for transforming the life with peace and justice.
Action Agenda:
Having visualized a New Asian society with mission dynamics, the groups identified various strategies to transform the exixting decadent structures at all levels.
Group I
1.Empowering the people of God to serve as enablers in local communities with the ministries of peace making.
2.Equipping ACISCA centers personnels with relevant and appropriate educational methodologies and techniques.
3.Identifying available resources and sharing with other centers and involving them as partners in mission.
4.Networking through information sharing.
5. Encouraging participation of youth women in all activities of local centers and ACISCA activities.
6.Sharing information and experiences among the centers for mutual enrichment and meaningful participation in society.
7.documenting relevant stdy materials on contemporary issues and challenges and ACISCA's responses.
8. Establishing training fcilities at all levels including youth,women, tribals etc.
9. Insfrustructuring conflict resolution management facilities at local and organizational level.
9.Organising indept studies on social analyses so that the local institutions can have a clear understanding of society theologically and in turn take active part in transformation.
10. Encouraging the people of God so that they can have a clear understanding of peace by organising peace initiatives, produce relevant material on peace and exposures.
11.Stimulating the locals centrs to have short-term courses on enterpreneurship, social politics, including ecologial awareness.
12. Organizing inter-religious dialogue to promote a society based on communal harmony and peace.
Group II:
I. Empowering of the people at different levels.
II. Environment Concerns.
III. Peace iniatives and Human rights.
IV. CLLT syllabus:
1. Religion and politics;globalization E-gap
2. Relious and Cultural pluralism.
3. Religious fundamentalism.
4. Violence and peace
5. Sustainable development.
6. Internally displaced persons
7. Migrant workers
8. Militarization + environmental concern.
9.Gender justice + empowerment of the people.
V. Fostering Ecumenical Ties.
1. Initiating staff exchange among ACISCA centers;
2. Inviting Church leaders to the programmes of the centers;
3. Collaborates with the National Church Bodies, CCA and WWC in all programmes wherever possible.
Group III
1. Resourcing ACISCA centers to rediscover the problems of the peripheral people.
2. Strengthening the active involvement of laity with the poor in cooperation with the larger community.
3. Enhancing the enterpreneural enterprising potentials of the laity on transforming the society.
4. Networking with the regional, national,and international organizations to achieve the goals.
Group IV.
1. To stimulate thinking ang action on the peoples' issues through member-centers.
2. To promote gender equity, ecological care, child welfare and meaningful life among senior citizens and the differently abled people.
3. To fight against evils andcorruption and drug addiction and exploitation of migrant labour and sex workers.
4. To emphasize the need for the exercise of human rights, democratics values nd ethnic unity and the reconcialtory role for solvin conflicts and thus promoting a process of peace-making.
5. To empower the second line of leadership with women and youth, the pattern of co-Directorship of ACISCA be tried wherever possible.
prepared by:
Elmer Victoria
M.Div. Senior
Ang ECUMENICS ay isang pag-aaral patungkol sa simbahang Kristiano at sa mga aspeto nito bilang isang pandaigdigang Kristianong pamayanan o kumunidad. Ang ECUMENICAL MOVEMENT ay isang uri ng pagkilos o isang kilusan sa loob ng Kristianismo upang pagisahin ang lahat ng mga denominasyong Protestante sa buong mundo at sa lahat ng sekat at denominasyong Kristiano sa kaniyang kabuuan.
Ang INTER-FAITH movement ay tumutukoy sa isang kilusanng panrelihiyon na ang layunin ay pagkaisahin ang lahat ng mga relihiyon; Kristiano, Muslim, Budist, Hindu, Taoist, Confusianist Judio at iba pa. Ang ECUMENICAL movement ay nakatutok sa pagkakaisa ng lahat ng mga Kristiano at ang INTER-FAITH naman ay hindi lamang nakatutok sa mga Kristiano kundi sa lahat ng uri ng religion.
Ang salitang ECUMENICAL ay tumutukoy sa pagnanasa ng isang simbahan o ng mga taong simbahan na pagkaisahin at pagkasunduin ang sangkakristianuhan. Sa ibang mga sekat ng pananampalatayang Kristiano imposible ang bagay na ito, ngunit sa ating panahon ito ay possible na sapagka’t nagaganap ang mga pulong na ecumenical sa pagitan ng mga Katoliko at Protestante at mga Protestante sa iba pang mga simbahang Protestante tulad ng UCCP at Methodist. At marami na rin ang nagtayo ng mga simbahang Ecumenical ang orientation tulad n gaming simbahan na METROPOLITAN COMMUNITY CHURCH.
Ang aming simbahan ay naitayo noong 1968 sa Los Angeles California sa pamamagitan ng taong ginamit ng Dios na si Rev. Dr. Troy Perry. Sa kasalukuyan may mahigit ng 250 simbahan ang MCC sa buong mundo at ang MCC PHILIPPINES ay kasama ditto. Naitayo an gaming simbahan ditto sa Pilipinas noong 1990. An gaming denomination ay magdiriwang ng kaniyang ika-40 anibersaryo sa darating na October, taong kasalukuyan.
Ang aming simbahan ay isang “non-converting” na simbahan. Hindi naming tinuturuan ang mga tao na kailangan nilang baguhin ang kanilang religion kapag sila ay naging member naming. Hindi rin naming sila tinuturuan na kami lang ang maliligtas, na kami lang ang tunay na simbahan at ang lahat ng simbahan ay mali at lahat sila ay pupunta sa impierno. Malayang gawin n gaming mga members ang mga nakasanayan nilang religious practices sa kanilang mga simbahan habang sila ay member n gaming community. An gaming simbahan ay matatawag kong ECUMENICAL sapagka’t an gaming mga members ay nagmula sa mga simbahang Katoliko, Protestante, Born Again, Baptist, Methodist, UNIDA, Iglesia ni Cristo at marami pang iba. Kahit na sila ay member n gaming simbahan sila ay pinapayuhan naming manatiling Katoliko o Protestante maliban na lamang kung bukal sa kanilang sarili na ito ay baguhin ngunit hindi naming ito itinuturo o pinapayo. Ngunit sa aming karanasan karamihan sa kanila ay nananatili sa kanilang mga nakasanayang practice sa kani-kanilang mga simbahan.
Noong ako say naging isang FUNDAMENTALIST madalas akong makipagdebate at makipagtalo sa mga taong iba sa aking paniniwala. Naging seperatista ako. Ang akala ko ako lang ang pupunta sa langit. Ang akala ko ako lang ang sugo ng Dios na gagamitin niya sa huling araw. Ngunit noong mapunta ako sa MCC natutunan kong unawain ang iba’t-ibang pananampalataya o sektang Kristiano ayon sa kanilang paliwanag at paniniwalat at hindi ayon sa sarili kong natutunan. Unti-unting nagbukas ang isip ko at nalaman kong lahat ay may kani-kaniyang katwiran. Lahat ay may kani-kaniyang “valid” na theology. Lahat ay may magandang expression ng pananampalataya. Lahat ay may magandang paraan ng pagsamba. Lahat ay may magagandang mga musika at awit para sa Panginoon.
Unti-unti kong natanggap na Dios na ang bahala at nagiisang hahatol sa ating mga doktrina at hindi tayo dapat mag-away o pumatay ng dahil lang sa dogma n gating mga simbahan. Naunawaan ko ngayon na hindi lang ako ang anak ng Dios, kundi tayong lahat. Nawala ang aking pagiging judgmental, nawala ang aking kayabangan, nawala ang aking pagiging self-righteous at “know it all” attitude.
Sa simbahan naming tuwing Linggo, kaming lahat: mga katoliko, mga protestante, mga Born Again, mga Methodist, mga UNIDA, mga Iglesia ni Cristo ay sama-samang umaawit, sama-samang nananalangin, sama-samang dumudulog sa hapag ng Panginoon at sama-samang sumasamba sa ating Dios na buhay. Natutunan ko na mas masaya pala ang buhay at mas makulay ang buhay kung matututunan nating tanggapin ang lahat at mahalin ang lahat ng tao na nilalang ng Dios ayon sa kaniyang wangis sa kabil;a n gating pagkakaiba.
Masasabi ko ng buong pagmamalaki na ako ay isang ECUMENICAL CHRISTIAN, hindi lang sa salita, kundi sa gawa at sa pananampalataya. Naniniwala ako na matatapos ang gulo, ang debate sa TV at Radio, ang patayan dahil sa doktrina kung lahat tayo ay magkakaroon ng espiritu ng ECUMENISMO at itigil na ang ating pagpupumilit na ipatanggap sa iba an gating mga personal theology. Sa halip pag-ibig an gating pairalin sa ating kapwa. Tulad ni Apostol San Pablo sa kaniyang unang sulat sa mga taga-Corinto kapitulo labingtatlo na kahit malaman pa natin ang lahat ng hiwaga at karunungan kung wala naman tayong pag-ibig ay wala tayong kabuluhan.
AMEN
REGEN R. LUNA
Freshmen, M. DIV
(2008-2009)
http://utsregen.wordpress.com
http://mccph.wordpress.com
Basic Ecumenics Course
Survey of
Asian and Philippine Ecumenical Movement
In his review on “A History of The Ecumenical Movement in Asia” edited by Ninan Koshy, Felix Wilfred said, the divisions within Christianity created in the Western history were first sought to be overcome in Asia by means of ecumenical movement spirit. The Asian ecumenical movement has many things to be proud of. The formation of the Church of South India in 1947 in Madras; the rise of the three movements - the Christian Conference of Asia (CCA), formerly known as the East Asian Christian Conference (EACC), the World Students Christian Federation (WSCF) and the Asia and Pacific Alliance of Young Men's Christian Association (YMCA), through which Asian ecumenism came to obtain its own identity and vitality; the praxis of unity which counterfeit inter-church unity more by joint cooperation and concrete involvement than by trying to resolve doctrinal differences; the decentralization of governance in the church; their sensitiveness on social issues like social justice, human rights and liberation from colonial powers; and lastly, their commitment to ecumenical involvement.
The three ecumenical movements mentioned earlier - CCA, WSCF and YMCA, are the frontier of the said Asian ecumenical movement. As Ninan Koshy points out, the significance of these organizations go beyond the confines of the church to obtain a broader political and cultural scope. They have been important instruments, though among the Christian churches of the Asian region, to foster and practice regional cooperation, even several decades before the formation of such regional bodies as the Association of South Eastern Asian Nations (ASEAN) and the South Asian Association for Regional Cooperation (SAARC) at political and economic levels.
It is our proud to say that, we, Philippines, are part of this identity and vitality. The national ecumenical movements in our land are member on these movements. The National Council of Churches in the Philippines (NCCP) which is the largest group of non-Roman Catholic churches in the Philippines and some mainline churches/denomination are member in the CCA and we have also WSCF and YMCA as national. Despite these identity and vitality as unique nation we have always something notable difference in Philippine ecumenical movement which I did not read in any Asian ecumenical movement materials, the interfaith dialogue. In Philippine ecumenical movement there is the effort toward ecumenical understanding in relations between Christians and Muslims, describing something common ground in the mutual acceptance of much of the Old Testament and New Testament of the Bible. Occasional conferences were held in an attempt to expand understanding. Their success by the early 1990s was limited but might indicate that, even in this tense area, improvement was possible.
In summary, Asian and Philippine ecumenical movement believing that the purpose of God for the church in our on land is life together in a common obedience of witness to the mission of God in the world, ecumenical movement in Asia and in Philippines exists as an organ and a forum of continuing cooperation among the churches and Christian bodies in Asia and Philippines within the framework of the wider ecumenical movement. Asian and Philippine ecumenical movements are committed to the fostering of unity, social issues and strong ecumenical involvement. An Asian and Philippine ecumenical movement contributes in the issues as Asian women, youth, university education, secular history and religious freedom - all in the context of our own. They are strongly committed about the struggles of the Asian Christians to counterfeit an identity of their own.
WSCF Asia-Pacific Region
The WSCF Asia-Pacific Region is part of WSCF’s global fellowship of Christian students. They organise conferences, training events and solidarity activities. WSCF Asia-Pacific currently has a membership of 16 national Student Christian Movements (SCMs).
Countries with WSCF Asia-Pacific Region member and contact movements include:
Aotearoa
Australia
Bangladesh
Cambodia
Hong Kong
India
Indonesia
Japan
Korea
Myanmar
Philippines
Singapore
Sri Lanka
Taiwan
Thailand
Timor Leste
WSCF Asia-Pacific Region Activities
Some of the main areas of WSCF work in Asia-Pacific
are listed below.
WSCF Asia-Pacific Activities:
Student Empowerment for Transformation (SET)
Student Empowerment for transformation leadership training programmes typically include keynote presentations, Bible studies, student forums with national reports, exposure programmes and action plans. The annual programmes are hosted by different national movements and focus on themes of current concern within the region. Recent SET programmes have looked at issues such as: Alternative Education in the Context of a Pluralistic Society in the Asia-Pacific -The Role of the Student Christian Movement (2004).
WSCF Asia-Pacific Activities:
Human rights and Solidarity work
The WSCF Asia-Pacific region responds to human rights issues in the region through education, direct action and through its human rights and solidarity internship programme. Recent human rights and solidarity work has focused on: Transformation of Ethnic Conflict and Ecumenical Movements in Sri Lanka (2004) and protesting the inclusion of education and health in the WTO talks (2005).
WSCF Asia-Pacific Activities:
School for Ecumenical Leadership Formation
The SELF programme is specially designed to train frontier ecumenical leaders in specific social realities and concerns confronting Asia-Pacific peoples. SELF programmes provide a comprehensive 25 to 35 day long leadership course for leaders in SCMs and the churches. The major components of SELF training typically include presentations, seminar work and dialogue on issues such as peace building, globalisation, human rights, feminism, economic justice, ecology, ecumenism, inter-faith dialogue, social movements and community organising. Exposure trips are also organized in the locale of the courses to enable participants to relate their learning to people's struggles.
WSCF Asia-Pacific Activities:
Regional Women’s Programme
The Regional Women’s Programme organises annual training events in women’s empowerment and gender justice for the region. These programmes include: Women Doing Theology programmes and Feminist/Womanist and Gender partnership programmes. Women Doing Theology Programmes usually consist of Bible Studies from Women’s Perspectives, Feminist Theology, Asian Feminist Theology and the impact and relevance of Asian Feminist Theology in SCM and WSCF. Women Doing Theology programmes also include exposure to local realities and sharing of her-stories -input from each participant from her journey as a woman in the midst of her own socio-economic and political backdrop.Concluding each programme is the development of an action plan for ongoing implementation of new insights in participant’s home countries. Gender partnership programmes involve both women and men and consist of Bible Study, Gender analysis, exposure to people’s struggles (through local NGOs) and the development of action plans for ongoing education or implementation of new gender partnership models in the participants' home countries.
WSCF Asia-Pacific Activities:
WSCF Asia-Pacific Publications
The WSCF Asia-Pacific Region publishes a regional magazine entitled Praxis which reports on the regional and national activities within the Asia-Pacific. WSCF Asia-Pacific also regularly publishes new titles in Biblical studies, theology and movement issues in the WSCF Asia-Pacific Regional Book Series.
WSCF Asia-Pacific Activities:
Christian Conference of Asia-WSCF Joint Programmes
CCA-WSCF Joint programmes bring together SCMers and young people from the Asia-Pacific region's broader ecumenical movement. Programmes usually follow similar lines to the training programmes of WSCF/SCMs and can be carried out at national, sub-regional or regional levels depending on the thematic focus and the ecumenical formation needs of young people in different parts of the region.
WSCF Asia-Pacific Region
Three committees are responsible for the leadership of the Asia-Pacific Region, Regional Committee, Standing Committee and Regional Women’s Committee.
The Regional Committee meets every two years and is made up of staff, officers and two representatives each of the region’s national member movements. The Standing Committee meets every year as the ongoing oversight group for Regional Committee. The Regional Women’s Committee meets once every four years to set direction for the women’s and gender justice work of the region.
All WSCF Asia-Pacific Regional Committees are required to have at least 50% women and 50% student representation.
These are the pictures were taken during their Meetings and Seminars
Prepared by
William D. Emiliano
M. Div. Senior
THE CHRISTIAN CONFERENCE OF ASIA
The Christian Conference of Asia is a regional ecumenical organisation representing 15 National Councils and over 100 denominations (churches) in Aotearoa New Zealand, Australia, Bangladesh, Burma, Cambodia, East Timor, Hong Kong, India, Indonesia, Laos, Japan, Korea, Malaysia, Pakistan, Philippines, Sri Lanka, Taiwan and Thailand.
The Christian Conference of Asia began as the East Asia Christian Conference, which was constituted by a decision of churches, national councils of churches and national Christian councils whose representatives met at Prapat, Indonesia, in March 1957. It was inaugurated at an assembly at Kuala Lumpur, Malaysia, in May 1959. In the light of changing circumstances the 1973 Assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia (CCA). In doing so, it retained the purpose of the East Asia Christian Conference and provided for continuing work along the same or similar lines.
Purpose
Believing that the purpose of God for the church in Asia is life together in a common obedience of witness to the mission of God in the world, CCA exists as an organ and a forum of continuing cooperation among the churches and national Christian bodies in Asia within the framework of the wider ecumenical movement.
CCA is committed to the equal participation of women, men, youth, clergy and laity in church and society.
Functions
As a regional ecumenical movement, the Christian Conference of Asia continues to strive for:
-the promotion and strengthening of the unity of the church in Asia
-the exploration of opportunities and the promotion of joint action for the fulfilment of the mission of God in Asia and throughout the world
-the encouragement of an Asian contribution to Christian thought, worship and action throughout the world
-the development of mutual awareness, fellowship and sharing among the churches in the region, and of relationships with other regional ecumenical organisations and the World Council of Churches
-the promotional of common study and action in such fields as evangelism, service, social and human development and international relations
-the stimulation of initiatives and experiments in dynamic Christian living and action
-the development of effective Christian response to the challenges of the changing societies of Asia
-the development and promotion of relationships with people of other faiths in Asia
-the protection of human dignity and the promotion of caring for the creation.
Priorities
CCA seeks to act, from deep spirituality and theology, as a facilitating agent for dialogue and action on issues of common concern and for the breaking down of barriers that separate and cause division between the peoples of Asia.
Its current priorities include:
-engaging and sustaining efforts to deepen, strengthen and enliven the koinonia of Asian churches and Christian communities
-making more real the 'inclusive character of the ecumenical fellowship'
-healing some of the unfortunate divisions and separations that have occurred in the life of Asian churches and society as a result of past political and ideological conflicts
-strengthening ecumenical formation in order to make the ecumenical movement a reality to Asian churches, Christian groups and society
-pursuing further the expansion of the ecumenical fellowship in Asia to involve both Roman Catholics and evangelical churches and communities
-revitalising the ecumenical vision, thought and action in regard to the emerging challenges in the life of Asia and of Asia's place in the world.
Membership
Churches joining the CCA are those that confess the Lord Jesus Christ as God and Saviour according to the scriptures and that therefore seek to fulfil their common calling to the one God, Father, Son and Holy Spirit. National councils or similar bodies joining CCA must be councils or bodies that approve this basis.
The CCA family includes the membership of fifteen national councils and over 100 denominations (churches) in Aotearoa New Zealand, Australia, Bangladesh, Burma, Cambodia, East Timor, Hong Kong, India, Indonesia, Laos, Japan, Korea, Malaysia, Pakistan, Philippines, Sri Lanka, Taiwan and Thailand.
Structure
The quinquennial Assembly, where delegates chosen by member councils and churches meet for a time of fellowship and enrichment as well as to set forth the priorities and programs for the next five years, is the supreme policy-making body, under Christ.
The General Committee is elected by the Assembly. It is composed of the elected officers and one representative from each country represented in CCA. It has the powers of the Assembly between Assembly meetings and normally meets in the year of the Assembly, and thereafter at least once in eighteen months.
The Executive Committee is elected by the General Committee and is composed of officers and three to five members of the General Committee. It meets in the years when the General Committee is not meeting and other times as required by the General Committee.
Prepared by
Luz Quilop
Bachelor of Theology
Convention of Philippine Baptist Churches
Baptists were first identified by the name General Baptists in 17th century England. They were called General Baptists because they believed in a general atonement — holding that the death of Christ made salvation possible for any persons who voluntarily exercise faith in Christ. These churches were Arminian in tendency and held the possibility of falling from grace. The earliest known church of this type was founded about 1609 in the Netherlands. Early leaders of the movement were Thomas Helwys and John Smyth (circa 1560–1612). Smyth was ordained as an Anglican priest in 1594, but received Baptist views by 1609. Helwys was a well-to-do layman. Smyth and Helwys gathered a band of believers in the Midlands, but migrated to Amsterdam, the Netherlands in 1607. In 1611, Helwys led a small group back to England and established in Spitalfield what appears to have been the first General Baptist church on English soil. Smyth and Helwys were also ardent defenders of religious liberty for all people.
General Baptists slowly spread through England and into America, but they never seemed to command as vital an existence as the Particular (or Calvinistic) Baptists. In England at least, the religious revivalism of the mid 18th century changed all that. "Many of the Particular Baptists also effectively sat out of the revival, being especially sceptical of Wesley due to his Arminianism" [1]. Wesley's Arminianism posed no problems for General Baptists. However, traditionally non-creedal, many General Baptist congregations were becoming increasingly liberal in their doctrine, obliging the more orthodox and the more evangelical among them to reconsider their allegiance during this period of revival. Before this re-organisation, the English General Baptists had begun to decline numerically due to several factors linked to non-orthodox 'Free Christianity'. Early Quaker converts were drawn from the General Baptists, and many other churches moved into Unitarianism, a tendency that was replicated on a smaller scale amongst Methodists in east Lancashire (see Rev. Joseph Cooke). Another former Methodist, Dan Taylor, managed to draw together orthodox Arminian Baptist congregations throughout Yorkshire and the east Midlands to form the New Connexion of General Baptists in 1770. By 1798 the Connexion had its own Academy, which later became the Midland Baptist College, Nottingham. By 1817 it had about 70 chapels, with notable concentrations in the industrial Midlands.
Baptist Union of Great Britain formed in 1812 did not include General Baptists. However, after the so-called 'Down Grade Controversy' resulted in the withdrawal of several Calvinistic theological conservatives like Charles Spurgeon, who were sceptical of the value of modern Biblical criticism, the path was open to greater inclusion. John Clifford, baptised in a New Connexion chapel and ordained after studying at the New Connexion's Midland Baptist College, became the President of the Baptist Union of Great Britain in 1888. Under his leadership, the New Connexion merged with the Union in 1891. John Clifford became the first President of the Baptist World Alliance (1905 – 11).
A few surviving Arminian elements would remain independent, whilst a number of congregations joined together in the federal Old Baptist Union.
In America, the General Baptists also declined and were often overtaken by the churches of the Regular Baptists. Remnants were probably responsible for the rise of the Free Will Baptists in North Carolina. Other groups have risen that have an Arminian general atonement emphasis, including the General Six-Principle Baptists and the General Association of General Baptists. Today (2005), the majority of English and American Baptist churches hold a moderately Calvinistic outlook, combining the general atonement whosoever will views of the General Baptists, with the total depravity and eternal security views of the Regular/Particular Baptists
The Beliefs of Baptist Churches are not totally consistent from one Baptist church to another, as Baptists do not have a central governing authority, unlike most other denominations.
However, on major theological issues, Baptist distinctives are beliefs that are common among almost all Baptist churches. Baptists share so-called "orthodox" Christian beliefs with most other moderate or conservative Christian denominations. These would include beliefs about one God, virgin birth, sinless life, miracles, vicarious atoning death, burial, and bodily resurrection of Christ, the Trinity (the divinity of Jesus and the Holy Spirit, together with God the Father), the need for salvation (though the understanding of means for achieving it may differ at times), grace, the church, the Kingdom of God, last things (Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge everyone in righteousness), evangelism and missions.
Some historically significant Baptist doctrinal documents include the 1689 London Baptist Confession of Faith, the 1833 New Hampshire Baptist Confession of Faith, and the Southern Baptist Convention's Baptist Faith and Message. Some individual Baptist churches adopt written church "covenants" as a statement of their faith and beliefs.
Sola scriptura
This article is about theological concept.
Sola scriptura (Latin ablative, "by scripture alone") is the assertion that the Bible as God's written word is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine.
Sola scriptura was a foundational doctrinal principle of the Protestant Reformation held by the reformer Martin Luther and is a formal principle of Protestants today (see Five solas). It may be contrasted with Roman Catholic, Eastern Orthodox, Anglican, and Oriental Orthodox teaching in which doctrine is taught by the teaching authority of the church, drawing on the "Deposit of Faith" and based on what they consider to be Sacred Tradition, of which the Bible is a subset.
Singular authority of Scripture
The idea of the singular authority of Scripture is the motivation behind much of the Protestant effort to translate the Bible into vernacular languages and distribute it widely. Protestants generally believe each Christian should read the Bible for themselves and evaluate what they have been taught on the basis of it. Roman Catholicism and Eastern Orthodoxy, motivated by their belief that authoritative doctrine can also come from tradition, have been more active in translating them as well as the Bible into the vernacular languages, though this has not always been the case. Traditions of these non-Protestant churches include the Bible, patristic, conciliar, and liturgical texts. Even prior to the Protestant movement, hundreds of vernacular translations of the Bible and liturgical materials were translated throughout the preceding sixteen centuries. Some Bible translations such as the Geneva Bible included annotations and commentary that were anti-Roman Catholic. Before the Protestant Reformation, Latin was almost exclusively utilized but it was understood by only by the most literate.
According to sola scriptura, the Church does not speak infallibly in its traditions, but only in Scripture. As John Wesley stated in the 18th century, "In all cases, the Church is to be judged by the Scripture, not the Scripture by the Church."[1] For this reason, sola scriptura is called the formal cause or principle of the Reformation.
Protestants argue that the Scriptures are guaranteed to remain true to their divine source; and, thus, only insofar as the Church retains scriptural faith is it assured of God's favor. Following such an argument, if the Church were to fall away from faith through Scripture (a possibility which Roman Catholics deny but Protestants affirm), its authority would be negated. Therefore, the early Protestants targeted for elimination traditions and doctrines they believed were based on distortions of Scripture, or were contrary to the Bible, but which the Roman Catholic Church considered scripturally-based aspects of the Christian faith, such as transubstantiation, the doctrine of purgatory, the veneration of images or icons, and especially the doctrine that the Pope in Rome is the head of the Church on earth.
Prepared by:
Elsie Aquino
Bachelor of Theology
I. Survey on Ecumenism in Asia
Asian Ecumenism came to acquire its own identity and vibrancy with these three movements. These are the Christian Conference of Asia (CCA), formerly known as the East Asian Christian Conference (EACC), the World Students Christian Federation (WSCF) and the Asia and Pacific Alliance of Young Men's Christian Association (YMCA).
A. The CCA (Christian Conference of Asia)
The Christian Conference of Asia began as the East Asia Christian Conference, which was constituted by a decision of churches, national councils of churches and national Christian councils whose representatives met at Prapat, Indonesia, in March 1957. It was inaugurated at an assembly at Kuala Lumpur, Malaysia, in May 1959. In the light of changing circumstances the 1973 Assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia (CCA). In doing so, it retained the purpose of the East Asia Christian Conference and provided for continuing work along the same or similar lines.
Purposes:
1) to promote and give expression to the spirit of Christian unity among the churches of East Asia;
2) to promote fellowship and mutual helpfulness among Christians in East Asia through conferences. Exchange of delegations and such other measures as may be agreed upon;
3) to promote a sense of the responsibility of the churches in East Asia for the Christian witness and for the building up of the churches in this area;
4) to deepen the unity of the churches in East Asia with the world church;
5) to bring to the life of the world church the distinctive contribution of the churches in East Asia.
B. The WSCF A-P (World Students Christian Federation Asia-Pacific)
As the name itself, this is an ecumenical organization of students which aims to train and nurture members to become "academically advanced as students, theologically equipped as Christians, and ecumenically oriented as church-related persons."
To fulfill this, the WSCF A-P carries out a wide range of programs based on assessed needs of member movements and the current social realities.
The Major Programs of WSCF A-P are the following:
a. Student Empowerment for Transformation
b. Human Rights and Solidarity Work
c. School for Ecumenical Leadership Formation
d. Women's Program
e. CCA-WSCF Joint Program
f. Publications - Praxis and regular Book Series
C. The YMCA (Asia and Pacific Alliance of Young Men's Christian Association)
The Asia and Pacific Alliance of YMCAs, an integral part of the World Alliance of YMCAs, is a Federation of 24 YMCA Councils of YMCA Movements in Asia and Pacific countries and territories. Established as a regional body in 1949, the Alliance unites more than 3,000 local YMCA units with more than 6 million members and many more program participants. Main functions are the following:
1. To promote cooperation among Movements in Asia and Pacific, with other YMCA Movements and the World Alliance while preserving the integrity and identity of each Movement.
2. To promote in collaboration with the World Alliance and the Movements concerned, the extension of the YMCAs in the region to serve new constituencies and new geographic areas.
3. To coordinate and be responsible within Asia and Pacific for inter-movement cooperation, programmes, projects, funding, staffing and other plans including those with Movements from other areas, upon mutual agreement with the World Alliance and the Movements concerned.
4. To search continuously for the meaning of the Christian message in the YMCA in the Asian and Pacific contexts and encourage National Movements to fulfill their Christian Mission in the life and work of each YMCA.
5. To review from time to time the needs, problems and opportunities in Asia and Pacific, and determine the course of action that must be taken inclusive of the realm of social change such as justice and human rights.
6. To promote the study, discussion and action on matters of common concern to the National Movements.
7. To hold the Quadrennial General Assembly of the YMCAs in the region and to hold other Consultations and Conferences from time to time.
8. To promote leadership development.
II. Survey on Ecumenism in the Philippines
The National Council of Churches in the Philippines (Sangguniang Pambansa ng Mga Simbahan sa Pilipinas)
The (NCCP) is the largest aggroupation of non-Roman Catholic churches in the Philippines. For over four decades, the NCCP has kept abreast with and is continually responding to the signs of the times, ever focused on its vision for itself and the wider church and following the example of Jesus. It is the embodiment of more than six decades of the aspirations of non-Roman Catholic churches for unity and common Christian witness. The Council was founded during the First General Convention on November 7-9, 1963 at the Cathedral of St. Mary and St. John in Quezon City when seven churches bonded after decades of working together.
The NCCP traces its roots to the forerunner organizations which evolved over the years such as the Evangelical Union (1901-29), the National Christian Council (1929-38), the Philippine Federation of Evangelical Churches (1938-49), and the Philippine Federation of Christian Churches (1949-63).
The vision of the council is “LIFE IN ALL ITS FULLNESS”. It is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society. Its mission states that: “Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.”
Other Ecumenical Movements/Organizations:
Other smaller ecumenical movements (especially among main-line churches) also exist in different regions in the Philippines working together to promote Christian Unity, Ecumenism, Peace and Justice in their own context. Some of these are the Baguio-Benguet Ecumenical Group and their Regional council which is the Regional Ecumenical Council for Cordillera (RECCORD); the Ilocos Sur Ecumenical Movement (ISEM), which just started last year, 2007, and their regional council, which is the Pangasinan-Ilocos Regional Ecumenical Assembly (PIREA).
He's Got the Whole World in His Hand
Ecumenical movement seeks to achieve unity among all religions through cooperation and fostering greater mutual understanding. The word is derived from Greek oikoumene, which means the inhabited world, and was historically used with specific reference to the Roman Empire. Christian denominations and Christian Churches separated by doctrine, history and practice.
Its goal is to briefly identify its statement of unity, a fully committed fellowship to proclaim the teachings declared by Jesus Christ. Because of its increasing relation between members of churches, some may convey different articulations and definitions, to some it also impress deep results and affects the Church in its entirety.
There were many issues related to the Ecumenical movement which was designed to truly unite the Church in every aspect and stream of vision and mission, though designed to convey the mission and personality of the Church, it went through many areas of controversies. Premises on Church’s true essence in the society.
There were approaches which will concretely identify a possible solution to magnify and root the very core of a problem. Existing to understand how to go about procedure to primarily contextualize our efforts to align everything without neglecting each one’s need and purpose. The Ecumenical Movement has basically referred to as such important issues which may lead to root us in interpreting and communicate the Christian Gospel in relation to community, life of the Church and distinct dynamics of Asian realities.
There is a serious need to realize in understanding what Ecumenism tries itself to deliver in this society. Indeed we are called to participate in the active roles of each one as we go along.
As a survey, this work has defined the result of our education purpose as a Church, called for greater heights to proclaim, declare and seek the concern of our nation. Concretely, this paper study has touched the very meaning of education as it presumably connects the continuing reflection of our theological understanding no matter what the issue is all about, and how we go about theology to surface our need to attack the countries reality of hope and struggle in many areas of theological understanding.
Aforementioned in the survey, it will help us theologically construct, to finally implement, promote situation to interact issues such as globalization, global empire building, ecological and gender justice issues etc. not only on matters about doctrine and religion.
How do we go about it? Primarily, we need to define the root of our tradition and culture, seek the very essence of our being as a person, as a community of faith, as a country, as a people of God, as a group of people who lives in a land, and from which each one has able to develop their own purpose. In this manner, we will be able to start reflecting, developing and nurturing what we have as a person. Thereby making ourselves ready for ecumenical work and mission.
Finally, as I begin and orient in the reality that for a nation to be at its best is to understand the characteristics, self-identify its cultural identity and thereby reclaiming the faithfulness of God.
If we are unable to know our deepest roots, faith and understanding our teachings from what we have from the past, we will never come to grow for the purpose of keeping our heritage, culture and perspective. Thereby enabling individuals to ecumenical understanding in proclaiming and doing missions.
The Ecumenical movement has also much to develop in the years to come, and I have watched and observed its progress as time pass. We, are much in await to its improvement and developing as a curriculum, for the meantime, it has progressively indicated in our theological education as a result. Dealing such an issue indicates our urgent answer to the call of Churches to its mission while being faithful to Christ teaching of salvation and pastoral ministry.
prepared by: Pastor Ma. Beate Mantilla-Hernandez, RND
Master of Divinity - Senior
Ecumenics and Mission
Submitted by:
Grace Zung Tin Mawi
The National Council of Churches in the Philippines (NCCP) or SANGGUNIANG PAMBANSA NG MGA SIMBAHAN SA PILIPINAS (in Filipino) is a fellowship of ten mainline Protestant and non-Roman Catholic Churches and ten service oriented organizations in the Philippines and established in 1963. It represents close to twelve million adherents who believe that the Christian faith must be lived out in the crucible of people’s daily experiences. From its inception, the NCCP has been a channel for united witness to the Good News of salvation through its prophetic role on issues affecting the powerless and its active engagement with the people in their struggle for social transformation. As such, environmental protection and the issue of large-scale mining is one of its core advocacies.[1] It is a fellowship of churches which confess the Lord Jesus Christ as God and Saviour 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. Christian organizations other than churches may be received as associate members. It is member of the World Council of Churches and the Christian Conference of Asia.
The NCCP was founded, it has its forerunners:
· Philippine Federation of Christian Churches in 1949,
· Philippine Federation of Evangelical Churches in 1939,
· National Christian Council in 1929,
· Evangelical Union in 1901,
· Missionary Alliance in 1900).
It is organized in ten regional ecumenical councils:
· Cordillera,
· Cagayan Valley,
· Pangasinan-Ilocos-La Union-Abra,
· Romblon-Mindoro,
· Palawan,
· Western Visayas,
· Eastern Visayas,
· Cotabato,
· Misamis Oriental-Camiguin-Butuan-Lanao,
· Basilan-Zamboanga-Misamis Occidental Regional Ecumenical Council.
The NCCP is located at 879 Epifanio de los Santos Avenue, West Triangle, Quezon City, 1104 Philippines, under the leadership of MS. SHARON ROSE JOY RUIZ-DUREMDES as Secretary-General.
Vision and Mission
Vision.
LIFE IN ALL ITS FULLNESS, is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
Mission.
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
prepared by:
Grace Zung Tin Mawi
Reseach on Asian and Philippine Ecumenical Movement
The word 'ecumenical' comes from the Greek word 'oikoumene' which basically means 'this inhabited world'.
At present, there are two great bodies -- the World Council of Churches (W.C.C.) and the National Council of Churches (N.C.C.). The main aim of the Ecumenical Movement is to bring churches of all denominations and cults, and ultimately, all other religious organisations together as One Ecumenical Church or World Church. At the first Ecumenical Assembly held in Amsterdam in 1948, the motto 'ONE WORLD -- ONE CHURCH' was adopted. It is agreed that one of the major issues for the WCC to tackle is the relations between the churches and the organisations of all the other religions and ideologies. With regards to this issue, dialogues are being held among the different religions of the world. The Bible Prophecy of a Super Church is now being fulfilled.
Brief History how this Movement Began
During and after the Reformation Protestantism separated into numerous independent sects. An early attempt to reverse this tendency was the Evangelical Alliance founded in England in 1846; an American branch was formed by Philip Schaff in 1867. Other organizations that crossed denominational barriers were the Young Men's Christian Association (1844), the Young Women's Christian Association (1884), and the Christian Endeavor Society (1881). In 1908 the Federal Council of Churches of Christ, composed of the larger Protestant denominations in the United States, was organized and strove to represent Protestant opinion on religious and social questions. The movement known as Church Reunion in Great Britain and as Christian Unity (1910) in the United States was active in seeking a creed and polity behind which all Christians could unite.
On an international scale the ecumenical movement really began with the World Missionary Conference at Edinburgh in 1910. This led to the establishment (1921) of the International Missionary Council, which fostered cooperation in mission activity and among the younger churches. Other landmarks in the development of the movement were the Universal Christian Conference on Life and Work (Stockholm, 1925), inspired by Nathan Söderblom of Sweden; the World Conference on Faith and Order (Lausanne, 1927); and the first assembly of the World Council of Churches (Amsterdam, 1948). The World Council, bringing together Protestant, Orthodox Eastern (including the Russian Orthodox Church), and Old Catholic bodies, is now the chief instrument of ecumenicity; in 1961 it united with the International Missionary Council.
Progress has also been made in mergers between individual churches; notable examples include the Church of South India (see South India, Church of ), established in 1947, the first union between episcopal and nonepiscopal churches, and in the United States, where there have been many mergers, the United Church of Christ . A proposal was made in 1960 to bring together the American Methodist, Episcopal, United Presbyterian, and United Church of Christ denominations; this led to the establishment (1962) of the Consultation on Church Union, whose discussions continued into the 1970s. A proposed merger between the English Methodists and the Church of England was rejected by the Methodists in 1969. The Anglicans did, however, reach several doctrinal accords with the Roman Catholic Church in the early 1970s. Several American Lutheran churchs united to form the Evangelical Lutheran Church in America in 1988, which agreed in 1997 on a full communion (an arrangement by which churches fully accept each other's members and sacraments) with the Presbyterian Church (USA), the United Church of Christ, and the Reformed Church in America. The Lutheran group reached a similar agreement with the Episcopal Church and the Moravian Church in 1999. Under the terms of the full communion, the churches involved can hold joint worship services, exchange clergy members, and collaborate on social service projects.
The Vatican did not give formal recognition to the existence of the ecumenical movement until 1960, when it established the Secretariat for Promoting Christian Unity. Protestant and Orthodox Eastern observers were invited to the Second Vatican Council (1962-65), and the Decree on Ecumenism (1964) promulgated by that council encouraged new dialogues with Protestant and Orthodox churches. In 1969, Pope Paul VI visited the headquarters of the World Council of Churches in Geneva; the Catholic Church now sends observers to the World Council and is a full member of some of its committees. In 1995, in his encyclical Ut Unum Sint, Pope John Paul II reaffirmed the Roman Catholic commitment to Christian ecumenism; in 1999, he became the first pope to visit Orthodox nations. Catholics and Lutherans signed a joint declaration in 1999 on the doctrine of justification that resolved some of the issues that led to the Reformation in 1517.
Goal of the Ecumenical Movement
The articulated goal of the ecumenical movement is to create unity in the search for truth as expounded by Jesus Christ. It does not seek to establish an orthodox body or to forge a compromise among doctrines held by different Christian churches. It aims to concretize God's will in all aspects of people's life and work. This objective, however, has not been easy to attain as the movement did not arise from a homogenous group of believers. Its members have different motives and varying interpretations on the meaning of church and church unity.
(from:Journal on Ecumenical Studies
Author: Rusch William G.)
Ecumenical Theology
An analogy from St. Paul illustrates the two types of unity, one given and existing; the other to be manifest and still in the making: “In each Christian there is both the ‘new man’ who has been created and yet must be put on daily, and also the ‘old man’ who has been crucified with Christ and yet must be daily mortified. So the Church is already one in Christ, by virtue of his identification of himself with it, and must become one in Christ, so as to manifest its true unity in the mortification of its divisions.”In ecumenical theology, “the Lord has given His Church abundant means for the gradual, though never total, manifestation of unity among the members of His Mystical Body.” “Christ of his love and grace has given his Church such gifts as it needs for its growth from unity to unity….He has given apostles, prophets, evangelists, pastors and teachers, that the unity of the body may be continually built up. He has given the church the gift and power of prayer, by which the church can plead both for its own unity and for the reconciliation of men to God and to one another.”
Church’s Unity Partially Realized. Painfully aware of their mutual discord, the denominations in the World Council wanted to assure themselves that “the undivided Christ is present among us, in spite of our divisions.” To this end they narrated the various gifts received from God, which suggest at least some measure of uniformity. As regards faith “We all wait upon one Father, through the one Holy Spirit, praying that we may be ready to hear and obey when he talks of the things of Christ and shows them to us.” As regards the Scriptures, all the churches read them, “and proclaim that the gospel forms them in the faith that the word speaking through them draws us to himself and into the apostolic faith.” Relative to the sacraments, “we all receive his gift of baptism whereby, in faith, we are engrafted in him even while we have not yet allowed it fully to unite us with each other.” Moreover, “we all hear his command ‘do this’ and his word ‘this is my body…this is my blood’ in the sacrament of the Eucharist, even while our celebration of the Lord’s Supper is not yet at one table.” In like manner, “we all receive a ministry of the world and sacraments, even while our ministers are not yet recognized by all and not understood in the same sense.”
Here the World Council makes a careful distinction between the terms “common” and “uniform” as applied to the churches. The gifts of Scripture, baptism, the Eucharist and the ministry are not indeed being used in a uniform manner, but, at least, “the fact of our common though diverse, use of these gifts is a powerful evidence of our unity in Christ.” As a “present reality,” it affords some consolation since justice “compels us now to examine seriously how it is that our disunity as churches contradicts our unity in Christ.”
-Broken relationships give way to reconciliation.
-Fear gives way to trust.
-Duplication and waste gives way to coordination and efficiency.
-Division among ministries gives way to unity and commitment to each other.
-Separate, often less effective strategies, give way to a common vision and approach.
-Isolation gives way to a sense of belonging and community.
-Despair gives way to hope.
--
"The main purpose of this movement was to unite the churches as one body of Christ. Though we have different traditions, rituals and practices, our purpose was to bring people in reconciliation and restoration through the love of God."
Prepared by:
Grace Fe Inocentes
Bachelor of Theology IV
Rose C. Castro
As an introduction, the Christian Conference of Asia is a regional ecumenical organization representing 16 National Councils and over 100 churches/denominations in
Aotearoa-New Zealand, Australia, Bangladesh, Burma, Cambodia,
East Timor, Hong Kong, India, Indonesia, Laos, Nepal, Japan, Korea, Malaysia,
Pakistan, Philippines, Sri Lanka, Taiwan and Thailand. The Christian Conference of Asia began as the East Asia Christian Conference, which was constituted by a decision of churches, national councils of churches and national Christian councils whose representatives met at Prapat, Indonesia, in March 1957. It was inaugurated at an assembly at Kuala Lumpur, Malaysia, in May 1959. In the light of changing circumstances the 1973 Assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia (CCA). In doing so, it retained the purpose of the East Asia Christian Conference and provided for continuing work along the same or similar lines. Believing that the purpose of God for the church in Asia is life together in a common obedience of witness to the mission of God in the world, CCA exists as an organ and a forum of continuing cooperation among the churches and national Christian bodies in Asia within the framework of the wider ecumenical movement.
CCA is committed to the equal participation of women, men, youth, clergy and laity in church and society.
As a regional ecumenical movement, the Christian Conference of Asia continues to strive for:
• the promotion and strengthening of the unity of the church in Asia
• the exploration of opportunities and the promotion of joint action for the fulfillment of the mission of God in Asia and throughout the world
• the encouragement of an Asian contribution to Christian thought, worship and action throughout the world
• the development of mutual awareness, fellowship and sharing among the churches in the region, and of relationships with other regional ecumenical organizations and the World Council of Churches
• the promotional of common study and action in such fields as evangelism, service, social and human development and international relations
• the stimulation of initiatives and experiments in dynamic Christian living and action
• the development of effective Christian response to the challenges of the changing societies of Asia
• the development and promotion of relationships with people of other faiths in Asia
• the protection of human dignity and the promotion of caring for the creation.
In the context of the ecumenical task of the church, CCA continues to strive for mutual and reciprocal relationships with other ecumenical bodies, both global and regional, so that the common witness of the churches in Asia is fostered for the benefit of the peoples of Asia.
The National Council of Churches in the Philippines (NCCP) or SANGGUNIANG PAMBANSA NG MGA SIMBAHAN SA PILIPINAS (in Filipino)is a fellowship of ten mainline Protestant and non-Roman Catholic Churches and ten service oriented organizations in the Philippines and established in 1963. It represents close to twelve million adherents who believe that the Christian faith must be lived out in the crucible of people’s daily experiences. From its inception, the NCCP has been a channel for united witness to the Good News of salvation through its prophetic role on issues affecting the powerless and its active engagement with the people in their struggle for social transformation. As such, environmental protection and the issue of large-scale mining is one of its core advocacies.[1] It 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. Christian organizations other than churches may be received as associate members.
VISION
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
MISSION.
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
At the end I could say that the ecumenical goal has been summarized in so-called ‘statements on unity’, which have formed milestones for the ecumenical movement, orienting it toward its goal. Thank you and God bless.
Bevelyn P. fullantes - Master of Divinity (Senior)
Asian and Philippines Ecumenical Movement
The Ecumenical Movement is one of the most controversial subjects in this present hour.
The word ecumenical comes from the Greek word ‘Oikoumene’ which basically means –this inhabited world. And also given to the movement aimed at the unification of the protestant churches of the world and ultimately of all Christians. Ecumenism is a movement that seeks to achieve unity among all religious through cooperation and fostering of greater mutual understanding. Most humanist, both religious and secular, are advocates of ecumenism, as the ecumenical process is inherently one that dispels fanaticism and that, at its best, attempts to arrive at the truth through a careful advocated by the humanism as well. At present there are two great bodies-the world council of churches and the National Council of Churches. The main aim of the ecumenical Movement is to bring churches of all denominations and cults, and ultimately, all other religious organizations together as one ecumenical church or world church.
The ecumenical movement goal has, one might say, lived its motivation more than it has reflected upon it. Its goal, however, has regularly and intensively been considered. The result has repeatedly been summarized in so-called ‘statements on unity ‘which have formed milestones for the ecumenical movement, orienting it toward its goal. At the same time, such statements have served as a means by the ecumenical movement has reassured itself of its integrity.
Above all, the statements on unity are such milestone and tests of integrity for the ecumenical movement. The unity of the church to which we are called is koinonia (Fellowship) given and expressed in the common confession of the apostolic faith; a common sacramental life entered by the one baptism and celebrated together in one Eucharistic fellowship; a common life in which members and ministers are mutually recognized and reconciled; and a common mission witnessing to the gospel of God’s grace to all people and serving the whole of creation. Communion in apostolic faith and its confession, – communion in the sacraments, - communion in ordained ministry, - communion in the mission of proclaiming the gospel, -communion in the mission of serving of all humanity and creation. Thereby these statements on unity protect the integrity of our ecumenical effort.
prepsred by ; Bevelyn Fullantes
DONNA BELLA ORENIA AGASER
M.DIV.SENIOR
SURVEY OF THE ASIAN PHILIPPINES ECUMENICS
Ecumenics might therefore be called the field of force the complementaries and conflicts of identities and ideologies are held in a fruitful tension. Ecumenics may be defined as the multi-disciplinary and problem-oriented study religious and ideological interrelationship at ant level,in medium and in any context. Though not in itself theological ecumenics makes explicit a dimension of theology which open to relationship with religious and political worlds other than the Christian and western. Nor is ecumenics value neutral in learning how to understant and overcome the causes of confliction
Report of the General Secretary: Philip Potter
Potter is an ecumenical youth leader and director of WCC who worked for mission and evangelism. He said: that the Church is the people of God called and consecrated through the Exodus in the death and resurrection of Christ. It is to participate in the sufferings of Christ for the salvation of our broken, divided world. It is for the house of the living community of sharing in justice and peace. Christ focused his life on earth through a “Diaspora” by his sufferings and sharing. It only emphasized to marginalize the people and bringing them to a highest task of their life and not to continue suffers their own suffering. A living house “oikos” means the enlivened Spirit that Christ is the cornerstone and the Spirit and we need to build the house. Shalom! Who’s building up the community to its eschatological perspective by God’s living life, and His abundant love to all humankind.
The journey of the ecumenical movement is a calling for a commitment themselves to the ecumenical movement to the fellowship of the World Council of Churches. First; their fellowship of confessing that basis upon the Lord Jesus Christ that seeks God’s love and compassion the humanity and that will lead them for its uniformity of the church and not for themselves. Second; a fellowship of learning-Learning from the Bible or the Word of God, Scripture for the people and God’s way of truth, righteousness and peace that they may obey and practice for the nations just like the experience of Moses even in the wilderness. To communicate with the people because of these loving God that teaches us to present the programmers, media, and educational structures. It can be an additional learning to all of us. Third; A fellowship of participation Remember the Reformation both for the woman-and –man alike is a priest before God, offering the life of the world to God and receiving his or her life through the Eucharistic sacrifice of Christ for the life of the world. That we are a royal priesthood, a royal nation, that were here in our own local or mission churches to do our own task to encourage them and bringing their lives to God. And to be serve in the churches as well as the community with different perspective, ideologies, personalities and characters of their life to do so. Fourth; A fellowship of sharing A relationship of sharing the life which God has given us. Like forming, helping, guiding and teaching different organizations or small groups example the Methodist churches have WSCS, UMM, CHOIR, MYF, MYAF etc. Fifth; A fellowship of healing “Health, Healing and Wholeness”, a dynamic state of well being of the individual and of society; of physical, mental, spiritual, economic, political and social well being: having a harmony with a holistic approach and like the healing ministry of Jesus. It only focused by helping the weaker from your own stronger elements. “ I experienced to have a weekend appointment for having a two old maid women age 66 yrs. Old up they were both sister. They were the owner of church, yes! People tell them they’re the owner of the church from the land, building and even the gift of a minister who worked in abroad for buying a complete set of all the instruments in the church, and even the management from the council down to every member of the church and even the assign Pastor and all the people were afraid, ashamed and fearful. What I did, I got nervous Praying without ceasing, lying down to God, crying a lot, talk to the person(s), educate the council especially the PSPR Chairman about my function and their own function. Honestly, it is so difficult having member who were always criticized my sermon, just like a (demon) having bad spirit, wanted to leave me in their church. But God is faithful and just not to condemn the person but to understand her and loving them in behalf of their attitudes. And by God’s grace and power little by little and time will come healing will continue in their different aspects of their life. Sixth; A Fellowship of reconciliation there were still conflicts between the powers and denials of the individual and the churches too. But the good news is that God will reconcile the people, the nation. My experience for I have been in the ministry for almost seven years and emotionally before I am very weak, because I’m too much sensitive with the feelings and needs of other people the reason I wonder all ministers and even members might be the same. But God allows me to experienced it and have a feeling of making a real reconciliation that is not an easy task because I’m perfectionist, and very authoritative before. Seven; A Fellowship of Unity We are called precisely United Methodist Church but were not really true and genuine Unite. Like the churches it has its own programmers but the facts were all didn’t follow Christ, even the ministers, council, or even we not only the members. But we need to have a fellowship of confessing “open-forum” or an eye-opener for us to know ourselves and to understand our own churches, congregation. Learning, sharing, and participation of reconciliation to overcome the stumbling blocks which have deeply divided us that we need through Unity. Finally, A Fellowship of expectancy there is only Hope and always Hope, expect the unexpected. Even the injustices of some workers, members, community, social injustices, crime, and other related problems. God is just………………………………….Therefore: God is faithful, loving, and He sees or overview our own lifestyle of Ecumenism pursue to be in his presence even the difficult task of life, but these guidelines will continue teaches, and guides humanity to ecumenically follow the footstep of Christ.
prepared by:donna bella agaser
Survey of ecumenical movement in Asia and Philippines
It is vital to clarify what is ecumenism and worthwhile to ask whether is achievable ideology. The ecumenical ideology is an attempt to put together in one household. Simon Oxley in his essay writes, ‘The word ecumenical acquired its ecclesiastical connotations through the name being applied to the early councils of the church from the Council of Nicea in 325. Although it can be argued that these councils contained a variety of practice and belief, the term ecumenical was applied because they brought together representatives of Christian communities from around the then known world. A council called by the Roman emperor was de facto an authoritative body. The word ecumenical when applied to Nicea and subsequent councils became associated with that which is authoritative and valid throughout the whole church. An ecumenical council becomes understood as a body which speaks on behalf of the whole church.’
The 1910 Edinburgh Missionary Conference is considered to be the beginning of modern ecumenical movement in the ecumenical history by many. In this conference few Asian churches of which India and China seemed to sent the most number of delegates, participated and made their contribution to the infant stage of modern ecumenical movement. Interestingly, Asia played a vital role in nurturing the modern ecumenical movement. World Churches Council (WCC); the landmark of the modern ecumenical movement was founded in 1948. At the point of the formation of WCC, Asia is called the global south. The first regional ecumenical organization called East Asia Conference was founded in Asia in the year 1957. The Christian Conference of Asia is the representing body of ecumenical movement from Asia. The Asia region covers a wide area including churches from Australia and New Zealand.
The main bodies at the regional level are:
1. Christian Conference of Asia (CCA)
2. Federation of Asian Bishops’ Conference (FABC, Roman Catholic)
3. Evangelical Fellowship of Asia
All these movement are actively involving in the community life in an effort to bring unity and harmony.
Ecumenical Movement in the Philippines
The National Council of Churches in the Philippines (NCCP) was formed in 1963 as an ecumenical group of the “mainline” Protestant churches, committed to unity and service, human rights and social justice. There is also cooperation from Philippine Council of Evangelical Churches in the task of bringing unity and united in fighting against human right violations. The churches in the Philippines dream more of ecumenical reality than any other countries in the world. This statement can be validates by the fact of the presence of numerous ecumenical movement. They are:
Ecumenical Movement for Justice and Peace,
Ecumenical Center for Development,
Ecumenical Partnership for International Concerns,
Inter-church Center for Development,
Mindanao Ecumenical Union of Seminarians,
Mindanao Interfaith Peoples' Conference Secretariat,
Northern Luzon Ecumenical Forum for Church Response,
National Ecumenical Forum for Church Response,
National Ecumenical Conference on the Philippines, and
National Council of Churches in the Philippines.
There are several more that will tell the story of how people craving for unity among the Christian brethren and the entire community as a whole.
“Behold, how good and pleasant it is when brethren dwell in unity” (Psalm 133:1)
By Gangmei K.Jaojian And Choon Ock Kang (MIchelle)
Sonny T. San Pedro
The objectives of the program are:
To provide ecumenical learning opportunities to theological students of the NCCP member-churches in order to foster understanding of, commitment to and informed participation in the ecumenical movement.
To assist in the theological education and nurture of second- and third-liner ecumenical leaders.
To support the education for ministry program of seminaries/bible schools.
To encourage the participating seminarians to engage themselves and carry-out advocacy programs on peace building ministries, and stewardship of Gods creation.
To equip seminarians with the relevant tools necessary for mission work among the poor in the urban and rural communities.
The Basic Ecumenical Course (BEC) is an annual training program for ecumenical formation and leadership development conducted by the NCCP through the Program Unit on Ecumenical Education and Nurture. The BEC is a comprehensive, systematic and ladderized capacity-building program, aimed at enhancing the theoretical/theological resources and practical skills of potential leaders in analyzing social realities and responding effectively to contemporary ecumenical challenges.
Designed as a centerpiece educational project of the NCCP, the program is implemented through inter-program unit cooperation (with the program units on Faith, Witness and Service, Church Unity and Ecumenical Relations and the General Secretary’s Office). The entire program consists of four phases: three phases covering an uninterrupted period of four weeks or the regular
The Basic Ecumenical Course
The Comprehensive Program on Women’s Formation and Gender Justice is an ongoing program designed to promote greater awareness on issues related to gender justice, enhance the capacity of the women to engage in holistic ministry, and enable women to participate more fully at all levels of decision-making-at home, in the community, church and the workplace. It seeks to actively engage churchwomen in building a community of faith where women and men work as equal partners in mission.
The program is envisaged to contribute to the ecumenical vision of empowered women working towards an inclusive and just society, a society in which the gifts of women and men, young and old, people of all races ethnic backgrounds are fully recognized, harnessed and developed. The stakeholders of the project, whose active participation shall be ensured from planning to implementation, are church women of the member churches of the NCCP, ecumenical women, and, ultimately, all women and men as well as youth and children suffering from discrimination, exclusion, marginalization and oppression.
ASIAN ECUMENICAL MOVEMENT
Asian ecumenical movement has done many great things in the past century, and especially for the past 45 years. It was born in the most turbulent time of Asian history. Many Asian nations came out of the Pacific War. We shook off the yoke of colonialism and began the arduous task of nation-building as independent nations. We have survived and come through the tunnels of anti-colonial wars and hot and cold wars.
Asian ecumenical movement was born in the post-war period, but it has been thriving in the cold-war period. Our movement was against colonialism and the hot and cold wars in Asia. We might have thought that we have overcome our inherited colonial legacy, but Western colonialism continues under a different name: globalization. The 20th Century cold war now has a new name: “War Against Terror”, which has been fought on the Asian Continent.
Asian ecumenical movement finds its task in this global and Asian context. We find ourselves in the midst of “Western war against Asian terror”, or “Christian war against Muslim terror”. Since the present so-called war against terror is religiously defined with such terms as “Crusade” or “conflicts of religious fundamentalism”, and so forth, and since it is waged and fought against in Asia, we cannot escape from our responsibility as a Christian ecumenical movement. With this historical awareness, as our movement has been a prophetic voice in the Asian wilderness, we must enhance our mission to raise our voice even louder and clearer.
One of the legacy Jesus has left us is the spirit of Ecumenism, His disciples is an example of first ecumenical gathering made by Jesus, that is the meeting of different ideologies, traditions, orientation, academic status, social and political status, even theological.
Such action that time and even today is I think dangerous in many times, the first time I attended a “human rights” forum in NCCP, a forum which is well attended by various NGO’s and the churches composing the NCCP is truly a fearful experience on my part, I am thinking that time that what if one of the attendees is a government or military people? I really appreciated such forum; such ecumenical forum that led me to think that churches should used their resources and opportunities to talk on the issues of life rather than to talk about their differences. Differences are common denominator to all, same with similarities. Ecumenical movement is a call for the church to unite and act as a one and a response to the world were togetherness makes stronger impact breaking the cycle of abuse, oppression, injustice and greediness.
David Kwan-sun Suh- Executive Director of the Asian Christian Higher Education Institute. Proposed
First, we must direct our ecumenical efforts toward expanding inter-religious dialogue and understanding. In the region where Christian population is a minority, we often argue that Christian survival is a major issue, and dialogue is not an urgent issue. We must realize that we are part of the Asian problem of neocolonialism and the Western wars against Asians. We must acknowledge our Asian solidarity with the people of Asia, and create Asian solidarity movement with all the major Asian religious communities to fight against “terrorist wars against terror” and to work toward peace with justice in the region.
Second, Asian ecumenical movement has a prophetic role to play in the area of keeping international peace and economic justice. As we have been working against massive poverty in Asia in the last century, we have to further work toward economic justice in the Asian region. We should speak about the drastic economic disparity between “north” and “south” within and among Asian nations, which is ever widening (it is 200 to 1 in the extreme cases, e.g. between Japan and East Timor; or 100 to 1 between Japan and Cambodia).
Third-The intellectual communities in Asia need the ecumenical movement to renew themselves to meet the pressing needs of Asian societies. Likewise, the Asian ecumenical movement needs the intellectual communities of Asia. In this connection, I hope that the Christian Conference of Asia would participate in the movement towards contextualization of theological education.
Fourth, in order to meet our responsibility as a Christian prophetic movement, we must become more mature intellectually, theologically and spiritually. We need to train our younger leaders to be able to carry out these responsibilities.
Our heroes must come with or from us Asians, to save Asia. We cannot hope others to do it for us, What I am saying is that we should be sensitive as Asian churches that our identity as human and Christian Asian has been contaminated by a culture which is destructive to our values and belief system.
Ecumenism I think is one of the best way to confront secular globalization…
by:sonny t. san pedro M-Div. Sr.
Ecumenical Movement In the Philippines – National Council of Churches
Ecumenical Education and Nurture
It is involved in teaching and cultivating future leaders of ecumenism as concretized in its activities and program are: Vocation Church School, Basic Ecumenical Course, Summer Internship Program and Women, Children and Youth Formation.
Vacation Church School
Part of the educational work of the National Council of Churches in the Philippines (NCCP) is geared toward children's ministry. The NCCP has consistently implemented a program for literature production and facilitators' training in the use of the study manuals for Vacation Church School (VCS). Each year, new sets of Teacher's Manuals are published for use of local churches. Vacation Church School is one of the most patronized programs of the NCCP. Writers for the four levels: Nursery and Kindergarten; Younger Elementary; Middle Elementary; and Older Elementary come from the NCCP member churches.
The Basic Ecumenical Course
The Basic Ecumenical Course (BEC) is an annual training program for ecumenical formation and leadership development conducted by the NCCP through the Program Unit on Ecumenical Education and Nurture. The BEC is a comprehensive, systematic and ladderized capacity-building program, aimed at enhancing the theoretical/theological resources and practical skills of potential leaders in analyzing social realities and responding effectively to contemporary ecumenical challenges.
Summer Internship Program
Summer Internship is an intensive immersion program of experiential learning on ecumenical work linking potential church leaders (seminarians) with the NCCP member-churches and with the church-based development-oriented programs and communities for theological action-reflection, ecumenical commitment and mission perspectives. It is a six-week program that intends to satisfy the curricular requirements of divinity schools and seminaries.
Women, Children and Youth
The Comprehensive Program on Women's Formation and Gender Justice is an ongoing program designed to promote greater awareness on issues related to gender justice, enhance the capacity of the women to engage in holistic ministry, and enable women to participate more fully at all levels of decision-making-at home, in the community, church and the workplace. It seeks to actively engage churchwomen in building a community of faith where women and men work as equal partners in mission.
The program is envisaged to contribute to the ecumenical vision of empowered women working towards an inclusive and just society, a society in which the gifts of women and men, young and old, people of all races an ethnic backgrounds are fully recognized, harnessed and developed.
Christian Unity and Ecumenical Relations
The Program Unit on Christian Unity and Ecumenical Relations (CUER) projects the programs and positions of the NCCP to various agencies government and non-government, and church bodies in the promotion of unity. The CUER cooperates actively with the regional ecumenical councils in nurturing the ecumenical movement in the grassroots and provides support to the ecumenical initiatives of its member-churches. It also relations with other National Councils of Churches or National Christian Councils in the world.
Relations With Other Peoples
The CUER initiates interfaith dialogue especially with the Muslims with special focus on promoting Muslim-Christian understanding and joint efforts for peace initiatives. It advocates the concerns and aspirations of the indigenous peoples in basic skills necessary in the preservation of their ancestral domain and the right to self-determination.
Ecumenical Activities
The CUER facilitates the annual observance of the traditional activities of the NCCP (e.g., Week of Prayer for Christian Unity, Ecumenical Easter Sunrise Service, and the Ecumenical Witness Sunday) and other observances promoted by the World Council of Churches and the Christian Conference of Asia. Moreover, it facilitates the recruitment of Chaplains and provides direction to the Ecumenical Chaplaincy in the Armed Forces of the Philippines and the Philippine National Police as well as the ecumenical ministry in the state university, University of the Philippines.
Faith, Witness and Service
Development Education and Training
The development education and training of the Program Unit on Faith, Witness and Service (FWS) is designed to provide the NCCP constituency as well as its ecumenical partners with the knowledge and skill in development work and peace building. The education and training activities are categorized into activities for awareness building and skills development. The activities are geared towards providing partners with the capacity and capability for advocacy work in peace, human rights, ecology, migrant concerns and development work.
Development Advocacy and Campaign
Through advocacy and campaign, the FWS has been propagating the peace and human rights ministry of the NCCP. As in the past, the FWS has responded to various people's issues and concerns in partnership with member churches, people's organizations, inter-faith and multi-sectoral networks in the national, regional and local level. Moreover, it continuously assists in mobilizing church people and other sectors in strengthening organized and newly-formed advocacy groups.
Direct Services
The direct service component of FWS is basically aimed at providing emergency assistance to disaster-stricken families and communities, assistance to small community-based projects, and in providing solidarity support (financial, material, technical assistance) to workers on strike, displaced urban and rural poor, families of victims of human rights violations, etc.. Small community-based projects are closely monitored and regularly evaluated.
Presented by;
Van Nawl
M.Div - Senior
San Pwint
The Christian Conference of Asian
is a regional ecumenical organisation representing 16 National Councils and 95 denominations (churches) in Aotearoa New Zealand, Australia, Bangladesh, Burma, Cambodia, Hong Kong, India, Indonesia, Laos, Japan, Korea, Malaysia, Nepal,Pakistan, Philippines, Sri Lanka, Taiwan, Thailand and Timor Leste.
The Christian Conference of Asia began as the East Asia Christian Conference, which was constituted by a decision of churches, national councils of churches and national Christian councils whose representatives met at Prapat, Indonesia, in March 1957. It was inaugurated at an assembly at Kuala Lumpur, Malaysia, in May 1959. In the light of changing circumstances the 1973 Assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia (CCA). In doing so, it retained the purpose of the East Asia Christian Conference and provided for continuing work along the same or similar lines.
Purpose
Believing that the purpose of God for the church in Asia is life together in a common obedience of witness to the mission of God in the world, CCA exists as an organ and a forum of continuing cooperation among the churches and national Christian bodies in Asia within the framework of the wider ecumenical movement.
CCA is committed to the equal participation of women, men, youth, clergy and laity in church and society.
Functions
As a regional ecumenical movement, the Christian Conference of Asia continues to strive for:
- the promotion and strengthening of the unity of the church in Asia
- the exploration of opportunities and the promotion of joint action for the fulfilment of the mission of God in Asia and throughout the world
- the encouragement of an Asian contribution to Christian thought, worship and action throughout the world
- the development of mutual awareness, fellowship and sharing among the churches in the region, and of relationships with other regional ecumenical organisations and the World Council of Churches
- the promotional of common study and action in such fields as evangelism, service, social and human development and international relations
- the stimulation of initiatives and experiments in dynamic Christian living and action
- the development of effective Christian response to the challenges of the changing societies of Asia
- the development and promotion of relationships with people of other faiths in Asia
- the protection of human dignity and the promotion of caring for the creation.
Priorities
CCA seeks to act, from deep spirituality and theology, as a facilitating agent for dialogue and action on issues of common concern and for the breaking down of barriers that separate and cause division between the peoples of Asia.
Its current priorities include:
- engaging and sustaining efforts to deepen, strengthen and enliven the koinonia of Asian churches and Christian communities
- making more real the 'inclusive character of the ecumenical fellowship'
- healing some of the unfortunate divisions and separations that have occurred in the life of Asian churches and society as a result of past political and ideological conflicts
- strengthening ecumenical formation in order to make the ecumenical movement a reality to Asian churches, Christian groups and society
- pursuing further the expansion of the ecumenical fellowship in Asia to involve both Roman Catholics and evangelical churches and communities
- revitalising the ecumenical vision, thought and action in regard to the emerging challenges in the life of Asia and of Asia's place in the world.
Membership
Churches joining the CCA are those that confess the Lord Jesus Christ as God and Saviour according to the scriptures and that therefore seek to fulfil their common calling to the one God, Father, Son and Holy Spirit. National councils or similar bodies joining CCA must be councils or bodies that approve this basis.
The CCA family includes the membership of fifteen national councils and over 100 denominations (churches) in Aotearoa New Zealand, Australia, Bangladesh, Burma, Cambodia, Hong Kong, India, Indonesia, Laos, Japan, Korea, Malaysia, Nepal,Pakistan, Philippines, Sri Lanka, Taiwan, Thailand and Timor Leste.
Structure
The quinquennial Assembly, where delegates chosen by member councils and churches meet for a time of fellowship and enrichment as well as to set forth the priorities and programs for the next five years, is the supreme policy-making body, under Christ.
The General Committee is elected by the Assembly. It is composed of the elected officers and one representative from each country represented in CCA. It has the powers of the Assembly between Assembly meetings and normally meets in the year of the Assembly, and thereafter at least once in eighteen months.
The Executive Committee is elected by the General Committee and is composed of officers and three to five members of the General Committee. It meets in the years when the General Committee is not meeting and other times as required by the General Committee.
prepared by: San Pwint
Master of Divinity- senior
The ecumenical movement in the Philippines has been under the auspices of the NCCP (National Council Churches in the Philippines), though there are other efforts from other groups like PCEC (Philippine Council of Evangelical Churches), PJM (Philippines for Jesus Movement), and others to promote and pursue the initiative of bringing together groups of various faiths together “in the same table”, doing the same goal of propagating the gospel. This only shows the need for these so-called “evangelicals” to exemplify a life that is truly doing “kingdom values”. But there had been problems and hindrances among the “evangelicals”, like personal indifferences, some minor theological issues and personal views. In the light of how I understand and interpret this event, the goal has never been defeated, and problem exists in the shade of who’s “equipped”, “properly trained”, and most “capable”. While these groups have been in the struggle of shrugging off any form of “suspicion”, others continue on proselyting and “fishing on other’s aquariums”, this is in the shade of having a large number of members (or followers). There were also steps to have continue (and I believe that there is one) an interfaith dialogue among our Muslim brothers. The dialogue does not begin and end in just plain words; rather, they are put into meaningful actions. In the mind of Jesus Christ, who is our model of service, faith and relating to others, there is more what is expected to us. We live in a violent-oriented society (dominated and maintained by men), where women are treated as second-class citizens and where children become slave-workers and abused because of their youthfulness. What’s wrong anyway in being a child? Have we not experienced being one? One preacher said “the problem among adults is that we do not like to see children playing together.” But the Jesus who befriended the sinners, the lepers, the prostitutes, young and old, women, children and men, once became a child. It was the same Jesus who became a miracle worker, healer of the sick, liberator of the oppressed, defender of the weak and disabled, enemy of the state (maybe because the church leaders are afraid of Jesus’ popularity). The transforming and incisive words of Jesus (a.k.a. “teachings”) found in the parables, daily conversations and group discussions brought the greatest impact of who carefully listens and obeys them. Jesus taught differently, with compassion, concern, understanding, patience (these are traits lacking among us) to the impoverished people existing then and now. Jesus was taught or handed-down over to us was entirely different from the Jesus that the NCCP is projecting, Jesus was not the silent or passive type of person, rather the person who experienced thirst, agony, pain, struggled with the abused, fought those who sowed evil deeds in the hearts and lives of ordinary people, in other words, this Jesus is truly human, always finding someone to relate with.
NCCP is consistent in its belief that “Lord Jesus Christ as God and Saviour 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. Christian organizations other than churches may be received as associate members”. NCCP also worked hand-in-hand with the CBCP (Catholic Bishops Council of the Philippines) in bringing into light the plight of those who have experienced violence, abuse, and other forms related (women and children). NCCP also pursue its open dialogue among interfaith groups in order to find a lasting solution to disagreements and conflicts, thus pursuing peace in the midst of (religious) differences. NCCP itself is an active member of the CCA (Council of Churches in Asia), with CCA having the purpose statement “(CCA) exists as an organ and a forum of continuing cooperation among the churches and national Christian bodies in Asia, within the framework of the wider ecumenical movement, believing that the purpose of God for the church in Asia is life together in a common obedience of witness to the mission of God in the world.” In order to be a member of the CCA, churches must “confess the Lord Jesus Christ as God and Savior according to the scriptures and therefore seek to fulfill their common calling to the one God, Father, Son and Holy Spirit”. National councils or similar bodies joining the CCA must also approve this basis. The CCA strives for the unity of the church in Asia, joint action in mission, Asian contribution to Christian thought and worship, sharing and fellowship among the churches in Asia and beyond, effective Christian response to the challenges of the changing societies of Asia, relationships with people of other faiths in Asia, human dignity and care for the creation.
The themes reflect the continuing desire of the CCA to relate the common Christian witness of the churches, which constitute a small minority in most Asian countries, to the wider context of the people, the nations and the religions in Asia. The biblical promise of “fullness of life”, not only for Christians but for all of Asia’s people, especially the poor and marginalized, has been a guiding concept in recent years. In pursuing this reflection, the CCA takes into account the rapid industrialization of Asia, in the framework of globalization, and its implications of increasing social and economic injustice.
Among the current priorities of the CCA are the strengthening of the koinonia of Asian churches and Christian communities, the healing of divisions in the churches and society, ecumenical formation, the expansion of the ecumenical fellowship in Asia to involve Roman Catholics and Evangelicals, and revitalizing the ecumenical vision, thought and action in regard to the emerging challenges in Asia and Asia’s place in the world. The core programmes of the CCA are Faith, Mission and Unity, Ecumenical Formation, Gender Justice and Youth Empowerment, Justice, International Affairs, Development and Service. Special concerns include the Congress of Asian Theologians, Ecumenical Theological Formation and the Decade to Overcome Violence (the DOV focus was on Asia in 2005). The CCA and the Federation of Asian Bishops’ Conferences (FABC, Roman Catholic Church) have formed an Asian Ecumenical Committee to monitor joint activities and programmes, e.g. in the field of ecumenical formation. Together they founded the Asian Movement for Christian Unity, which was joined by the Evangelical Fellowship of Asia in 2007. The CCA has 95 member churches and 16 member councils in 17 countries, representing 55 million Christians in Asia. Councils (national councils of churches and national Christian councils) are full members of the Conference along with the churches. The 2005 assembly decided that the offices of the CCA should be moved from Hong Kong to Chiang Mai, Thailand, in 2006.
On September 12 - 19, 2000, the World Council of Churches and Christian Conference of Asia Women's Concerns jointly sponsored a workshop attended by fifteen women in the church who come from the minority/indigenous/ aboriginal/racially and religiously marginalized communities, who are involved in the struggle for overcoming discrimination and who are willing to make follow-up on actions to overcome racism. The theme was "Church Women's Role in Overcoming Racial/Ethnic/Minority/Religious Discrimination in Asia." The workshop was hosted by the Presbyterian Church in Taiwan, at the Hsinchu College in Hsinchu City. Taiwan, which has about 30 indigenous or aboriginal tribes who have lived there for over a thousand years, is an appropriate place for the meeting and for encounter with aboriginal communities both in the countryside and around the city.” (From the WCC web site)
Sometime in June 2005, an interreligious dialogue took place between the WCC and Rabbi James Rudin, a member of the American Jewish Society which centered in the issue of Holocaust. This step received positive results from both sides and this is an attempt to show an attitude of openness, regardless of what had happened in the past, but not touching on the issues of politics, conversion and being sensitive to the conflict between Israel and Palestine. The ongoing Middle East crisis between the two countries have caused so many lost lives (of women, children and men), millions of dollars used to purchase weapons of mass destruction (instead of focusing on food production and people empowerment), and had misplaced lives and hopes of many civilians up to this present time. So this is the task of the WCC to have a balanced view and treatment of the issue. A member in the dialogue was quoted saying, “the task (of the dialogue) is not yet finished, but we should not excuse ourselves from it.”
On my personal assessment of the scenario, it is not only the task of the WCC, NCCP or other groups to promote peace and seek equality and justice, but it should begin among us, we who call ourselves as followers of Christ. It would surely take a long period of time to fulfill and truly achieve its goal of reaching out to others, but it’s not impossible, unless we would accept our mistakes and try to correct them in our lifetime. We are preparing the future of the upcoming generation of children, free from violence, abuse, injustice and to other forms of evil.
(joey cunanan)
(to randy j)
but where in the world is heaven? i beg to disagree in the term that you used stating that NCCP and PCEC "these movements are now indicative of having an identical role in the society, whereas they advocate for the welfare of the people in this part of Asia". where have you purchased this idea?
Survey about the Asian and Philippines ecumenical movement
In Asian, Christian Conference of Asia (CCA) is the oldest ecumenical organization, founded with nearly 100 churches and fifteen national councils from nineteen countries. Their main theme is: Called to Prophesy, Reconcile and Heal. God's call to people to prophesy, reconcile and to be a healing community is a tremendous challenge and a call to a costly discipleship. As most of the Asian countries are third world countries, we need to be reconciled, healed, and need to be prophets against the corrupted Governments.
As far as I can observe the movement of CCA, they are really helpful for the people in Asia. In accord with their theme, they always try to reconcile, heal the people of Asia. Through their publications, we can see their stand point as prophets that called questions and challenged idolatry, exploitation of the poor, ill-treatment of the widow and the orphan in Asia. Actually, what they are doing now is rooted in the life and teaching of Jesus of Nazareth. Reconciliation is rooted and flows out of Jesus' birth, passion, death, resurrection and ascension. As Christians, we should always aware that spreading the Gospel is not just converting the people into Christianity from other religions. The Gospel Jesus brought here is to make the blind see, to liberate the oppresses and to make hear the deaf, etc. It is what we call a holistic salvation, not just only for the salvation of the spirit.
Recently, A few days after the cyclone in Myanmar the Executive Staff of CCA met to discuss the catastrophic event in Myanmar and how the CCA as a regional ecumenical body could respond. They were conscious of their role that decided to assist the victims. They appointed three members of the executive staff, Rev. Dr. Sungkook Park, Ms.Naveen Qayyum and Rev. Freddy de Alwis, to visit Myanmar as soon as possible and met with the Myanmar Council of Churches and constituent member churches. We are happy to hear that they tried to help the victim of Myanmar.
Also in the Philippine we can see the movement of ecumenical churches. The Philippine government aggressively did extrajudicial executions in recent years, Human Rights Watch said in a new report. In this kind of situation, who dare to stand as prophets against the government are from the ecumenical churches, especially the National Council of churches in the Philippine. Many pastors gave their lives for calling the truth and protecting the lives of the people. Although it endangers their lives, most of the pastors from the NCCP still struggle to fight for the truth. As far as I can concern The NCCP always stand on the side the poor, the oppresses, and the needy.
In conclusion, I wish to express my encouragement to the CCA and the NCCP on their activities and movement. Jesus said that he is the truth. So telling the truth is declaring that Jesus is our God. We should dare to tell the truth to everyone, even if which endangers our lives. Let’s try to be the Good Samaritan. We should restore the fallen, care for the needy, and give life to those who are dying, brokenness, bleeding and.
By Nawl Hre Cin
M.Div III
Union Theological Seminary
The Christian Conference of Asia was constituted as the East Asia Christian Conference by the decision of churches, national councils of churches and national Christian councils, whose representatives met at Prapat, Indonesia, 17 - 26 March 1957. It was inaugurated at an Assembly at Kuala Lumpur, Malaysia, 14 - 24 May 1959. The original constitution was amended at the next Assembly at Bangkok, 25 February - 5 March 1964. A major revision was undertaken in 1971, in the light of changing circumstances. As a result, the 1973 Assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia, CCA, and amended the constitution. In doing so, it retained the purpose of the East Asia Christian Conference and provided for continuing work along the same or similar lines. The Constitution was amended again at the Extra Ordinary Assembly held in Colombo, Sri Lanka, in June 1995.
C
News and Updates
Southeast Asian consultation-dialogue on holistic mission
CCA-FMU organized the Southeast Asian sub-regional consultation-dialogue on "Holistic Mission in the Context of Asian Plurality," at the UCCP Shalom Center in Manila, Philippines on March 24-29. It was hosted by the National Council of Churches in the Philippines and the United Church of Christ in the Philippines supported by Kerkinactie/ICCO.
The objectives of the consultation were: (i) To review, assess and critique the impact of traditional and narrow mission orientation and practice in Asia; (ii) To confess our participation in such traditional and narrow mission orientation and practice; (iii) To equip ourselves, our member churches and their related agencies (e.g. Bible schools and seminaries) with holistic mission understanding and practice in view of the context of Asian plurality; and (iv) To share and publish stories and experiences of alternative forms of mission that are more holistic but less known in Asia.
Participants included staff of mission and ecumenism of the national councils or national churches, professors of mission from church-related theological institutions and representatives of mission-sending churches in Korea and Taiwan.
Countries represented were Indonesia, East Timor, Malaysia, Thailand, Laos, Myanmar, and Philippines. Cambodia could not be present because of their General Assembly held at that time. Of the 34 participants, 11 were women and three younger people.
Sharing some alternative ways of doing mission were: Rev. Son Sung Kyu (from PCK doing natural farming among the poor, including Muslims, in Davao, Philippines) and Rev. Kim Hyun Sook (from PROK, doing accompanying work in Iloilo and Bukidnon). The group visited a number of depressed communities in Manila: a Muslim migrant community, a slum/squatter community, a fishing community, and a garbage community.
Based on their evaluation, participants found the consultation helpful and meaningful. The time and space together was one of open and honest sharing (a trusted space). The visit to the depressed communities touched many participants – someone said experiential learning is more powerful than classroom discussion.
posted by hope at Thursday, April 10, 2008
Feminist theologizing with Thai women, students
CCA-FMU hosted meetings of the Asian Women's Resource Centre for Culture and Theology on 18-21 February at the McGilvary College of Divinity, Payap University, in Chiang Mai, Thailand along with the Rev. Dr. Chuleepran Srisoontorn, academic dean of McGilvary College of Divinity and a member of CCA-FMU program area committee.
The meetings were aimed to assess the modules project on Asian feminist theologizing, of which Hope Antone has been a part. This project has produced two module booklets: (a) an introduction to Asian feminist theologizing and (b) an introduction to an Asian feminist re-reading of history. Two other modules are still in process: (c) on Asian women and religions; and (d) an Asian feminist view of leadership.
Apart of the meeting was to plan for the workshop on leadership since the writing of the
posted by hope at Monday, March 10, 2008
Feminist theologizing for Indigenous/Dalit women
Hope S. Antone served as resource person at the regional workshop on Indigenous Women's Alternative Leadership for Transformation (IWALT) on 4-8 February in Chiang Doi, Thailand.
As in the previous sub-regional training workshops, Hope S. Antone served as resource person on Asian feminist theologizing at this CCA-EGY organized program.
This regional program was the culmination activity after a series of sub-regional activities and follow-up activities at the national and local levels by participants in the sub-regional programs.
See EGY report for more on this program or the CCA News (March 2008, pp. 6-8).
posted by hope at Thursday, February 28, 2008
Intra-faith Meetings with Catholics and Evangelicals
Part of the concern of CCA-FMU is the growing mission expansion in Asia that is carried out not only by Western mission organizations but also by various Asian mission bodies. In order to situate mission work in the overall ecumenical movement in Asia, CCA-FMU staff has tried to make linkages with CCA member churches that are now among the "mission-sending bodies" in Asia and elsewhere.
In response to this, the Presbyterian Church of the Republic of Korea (PROK), through the office of Rev. Shin Seung Mi who is in charge of ecumenical relations of the PROK General Assembly, invited the CCA-FMU staff to provide a keynote presentation at a retreat of the PROK mission co-workers in Indochina in Pattaya, Thailand, on August 1, 2006. Rev. Jeong Jin-Woo from the PROK headquarters was also there to give the opening message. Rev. Kim Hyung Ki, an ecumenical church pastor now based in Phnom Penh, served as coordinator of the meeting.
The title of the keynote presentation made by Hope Antone was "Challenges and Issues for Indo-china Mission Works in the Wider Asian Context." She began by recalling the rich legacy of the PROK in its involvements as a church in human rights advocacy, minjung theology, care for migrants, and empowerment of women, among other things. She then reminded the group of the perennial challenges and issues in mission in Asia which are the context of Asian plurality and the context of Asian suffering and struggle for life.
posted by hope at Tuesday, August 15, 2006
prepared by
Ptr. Gener S. Destor
prepared by:
Ms. Jonna Teressa S. Indico
Bachelor of Theology
Unity and the Ecumenical Movement
The ecumenical movement is the thing which marks our generation off from all earlier generatiuons of Protestants as unique. It is what the late Archibishop Temple called "the great new fact of our era." It is significant that when the secular world is breaking apart and deepening the rifts which divide men, the church has begun to take more seriously than at any time since the Reformation the meaning of her own unity. The word "ecumenical" is not a good one, but has to be used for want of a better. It means literally "worl-wide" or "that which includes the inhabited world." It is quite akin to the word "catholic" or "universal", but because that word has been taken over so largely by one part of the church, the word "ecumenical" is perhaps the better one to express the church's unity in our time.
The ecumenical movement, which has eventuated in the World Council of Churches, is a united effort by many members of the Body of Christ to move toward a realization of the church's true unity. It is not an effort, as some allege, to make one world church organization, a super-church, which shall wield authority from above over all Christians. The majority of those who are most active in the World Council of Churches are most aware of the deep differences which divide Christians in our time, and of the long and difficult road ahead in trying even to approximate the actual unity of the church. They are determined, however, in spite of diiferences of doctrine, liturgy, and organization "to stay together." The differences which divide the churches are less important than the fact that they are one in Christ.The World Council is an effort, through penitence and faith, to witness to the world the church's unity in Christ, and to follow, if even afar off, the One whose prayer for His church was that it should be one.(see John 17)It is the one significant symbol in our time that the church desires really to be the church,by growing up "in every way into him who is head,into Christ"(Ephesians 4:15), and thus upbuild itself in love.
I have tried in this work to avoid lengthly quotations from modern writers. I cannot, however, refrain from bringing it to a close by some words from the late Archibishop Temple who before his untimely death was one of the most significant figures in the ecumenical movement and one of the founders of the World Council of Churches:
"the unity which the Lord prays His disciples may enjoy is that which is eternally characteristic of the Triune God. It is therefore something more than a means to any end...it is itself the one worthy end of all human aspiration; it is the life of heaven...Before the loftiness of that hope and calling our little experience of unity and fellowship is humbled to the dust. our friendships, our reconcilliations, our unity of spirit in Church gatherings or in missionary conferences-beautiful as they are, and sometimes even wonderful in comparison with our habitual life of sectional rivalries and tensions, yet how poor and petty they appear in the light of the Lord's Jonging. Let all of us who are concerned in... 'Conversations' with fellow-Christians of other denominations, take note of the jugdment under which we stand by virtue of the gulf separating the level of our highest attainment and noblest enterprise, from 'the prize of the call upmwards which God gives in Christ Jesus'-that they may be one as we.
What is ecumenism? Ecumenism refers to unity in faith. There are two classification of ecumenism. One classification is unity among trinitarian denominations and the other unity among different faiths.
How does ecumenical movement differ from inter-faith encounters? Ecumenical movements aim to understand that all faiths can have deeper understanding with one another so that all may coexist in peace while inter-faith encounters are encounters between two or more beliefs that may result in conflict.
Are you an ecumenical Christian? Explain. My understanding in Ecumenical Christianity, that helps me to understand other faiths that I can reach out to them effectively.
The Ecumenical Movement
The ecumenical movement is one of the most controversial subjects in this present hour. What is the ecumenical movement?
The word ecumenical comes from the Greek word “Oikoumene” which basically means this inhabited world. At present there are two great bodies, the world Council of Churches (WCC) and the National Council of Churches (NCC). The main aim of the ecumenical movement is to bring churches of all denomination and cults, and ultimately, all other religious organizations together as one ecumenical church of the world church. At the first ecumenical assembly held in Amsterdam in 1948, the motto “One World- One church was adopted. It is agreed that one of the major issues for the WCC to tackle is the relation between the churches of organizations of all the other religions and ideologies. With regards to these issues, ideologies are being held among the different religion of the world. The Bible prophecy of a super church is now being fulfilled.
The Ecumenical Movement in Three Levels
1. There are the administrative level of the ecumenical movement, represented by the world council of Churches at the global level, National Councils in the national level and the clergy association in the local level.
2. There is the denominational level which is the local church crowd, while there are exceptions among some old line Pentecost; the charismatic world focuses on experience instead of biblical doctrine. And seeks to unite every sort of denomination.
3. The Evangelical level represented by interdenominational para-church organizations fellowships and mission organizations.
The goal of the ecumenical bunch is to destroy the belief in absolute authority coming from God and putting in its place, the relative authority of man, composed with preferences and opinions of men who consider themselves fully equipped to be your guide instead of the holy bible itself (Hebrews 4:13)
Errors of the ecumenical movement
1. True Christian unity is God made not man-made (Eph. 4:1-6)
2. The ecumenical movement downplays the local church and exalts inter-church and interdenominational relationships.
3. Ecumenical groups substitute social and political work for Christ command of world evangelism and preaching.
Definition of ecumenism
Ecumenism is the movement that seeks to achieve unity among all religions through cooperation and the fostering of greater mutual understanding. Most humanists, both religious and secular, are advocates of ecumenism as the ecumenical process is inherently one that dispels fanatism and that, at its best, attempts to arrive at the truth through a careful weighing of contending viewpoints.
Prepared by
Gemma Cujano
Bachelor of Theology IV
Ronnie N Buendicho June 26, 2008
BTH- l Assignment: Definition of Ecumenics- The study of the promoting the goals and development of unity bet. Different Christian churches and groups, The study of Christian church in its aspects as a worldwide Christian community. 2ND ANSWER Ang ecumecal ay may layunin na pagkaisahan ang buong kristiyano subalit ang encounterfaith encounters ay ang layunin nito ay to unite all religion. `` 3RD ANSWER; Yes I am a Ecumenical Christian dahil gusto ko na magkaisa ang lahat ng kristian kahit magkakaiba ng sekta o kinaaaniban sa tamang pananampalataya, at pakikitungo sa kapwa na ang tanging hangarin ay pag-ibig.
ECUMUNICAL MOVEMENT IN THE PHILIPPINES
The National Council of Churches in the Philippines, is the embodiment of more than six decades of the aspirations of non-Roman Catholic churches for unity and common Christian witness. The Council was founded during the First General Convention on November 7-9, 1963 at the Cathedral of St. Mary and St. John in Quezon City when seven churches bonded after decades of working together.
The founding member churches of the NCCP are the Convention of Philippine Baptist Churches, the Iglesia Evangelica Metodista En Las Islas Filipina, the Iglesia Unida Ekyumenikal, the Iglesia Filipina Independiente, the Philippine Episcopal Church, the United Methodist Church, and the United Church of Christ in the Philippines. There were observers from the Lutheran Church in the Philippines, the Salvation Army and the Seventh-Day Adventist Church. The first two churches later became members of the NCCP.
After a few years, it also accepted ecumenical organizations which adhere to the objectives of the Council.
The NCCP traces its roots to the forerunner organizations which evolved over the years such as the Evangelical Union (1901-29), the National Christian Council (1929-38), the Philippine Federation of Evangelical Churches (1938-49), and the Philippine Federation of Christian Churches (1949-63).
During the Japanese occupation in 1942 to 1944, churches were merged to form the Evangelical Church of the Philippines under the auspices of the Religious Sector of the Japanese Imperial Army. This formation was dissolved after the Second World War as the Churches reconstituted the pre-war Federation.
The Philippines is the only predominantly Christian country in Asia, with a majority Catholic Church, established under the Spanish rule. Several large independent churches have separated from the Catholic Church. Protestant missions arrived during the early 20th century. The National Council of Churches was formed in 1963 as an ecumenical group of the “mainline” Protestant churches, committed to unity and service, human rights and social justice. There is some cooperation with the Philippine Council of Evangelical Churches, which is affiliated with the WEA. Several large Pentecostal and Evangelical denominations make up about 50 percent of the Protestants.
NCCP VISION
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
NCCP MISSION
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
ECUMENICAL MOVEMENT IN ASEA
The Christian Conference of Asia began as the East Asia Christian Conference, which was constituted by a decision of churches, national councils of churches and Christian councils, whose representatives met at Prapat, Indonesia, in 1957. It was inaugurated at an assembly in Kuala Lumpur, Malaysia, in 1959, under the theme Witnessing Together. In the light of changing circumstances, the 1973 assembly, meeting in Singapore, agreed to change the name to Christian Conference of Asia (CCA). The purpose statement of the CCA says that CCA exists as an organ and a forum of continuing cooperation among the churches and national Christian bodies in Asia, within the framework of the wider ecumenical movement, believing that the purpose of God for the church in Asia is life together in a common obedience of witness to the mission of God in the world. In order to be a member of the CCA, churches must “confess the Lord Jesus Christ as God and Saviour according to the scriptures and therefore seek to fulfill their common calling to the one God, Father, Son and Holy Spirit”. National councils or similar bodies joining the CCA must also approve this basis. The CCA strives for the unity of the church in Asia, joint action in mission, Asian contribution to Christian thought and worship, sharing and fellowship among the churches in Asia and beyond, effective Christian response to the challenges of the changing societies of Asia, relationships with people of other faiths in Asia, human dignity and care for the creation.
The themes reflect the continuing desire of the CCA to relate the common Christian witness of the churches, which constitute a small minority in most Asian countries, to the wider context of the people, the nations and the religions in Asia. The biblical promise of “fullness of life”, not only for Christians but for all of Asia’s people, especially the poor and marginalized, has been a guiding concept in recent years. In pursuing this reflection, the CCA takes into account the rapid industrialization of Asia, in the framework of globalization, and its implications of increasing social and economic injustice.
Among the current priorities of the CCA are the strengthening of the koinonia of Asian churches and Christian communities, the healing of divisions in the churches and society, ecumenical formation, the expansion of the ecumenical fellowship in Asia to involve Roman Catholics and Evangelicals, and revitalizing the ecumenical vision, thought and action in regard to the emerging challenges in Asia and Asia’s place in the world. The core programmes of the CCA are Faith, Mission and Unity, Ecumenical Formation, Gender Justice and Youth Empowerment, Justice, International Affairs, Development and Service. Special concerns include the Congress of Asian Theologians, Ecumenical Theological Formation and the Decade to Overcome Violence (the DOV focus was on Asia in 2005). The CCA and the Federation of Asian Bishops’ Conferences (FABC, Roman Catholic Church) have formed an Asian Ecumenical Committee to monitor joint activities and programmes, e.g. in the field of ecumenical formation. Together they founded the Asian Movement for Christian Unity, which was joined by the Evangelical Fellowship of Asia in 2007. The CCA has 95 member churches and 16 member councils in 17 countries, representing 55 million Christians in Asia. Councils (national councils of churches and national Christian councils) are full members of the Conference along with the churches. The 2005 assembly decided that the offices of the CCA should be moved from Hong Kong to Chiang Mai, Thailand, in 2006.
CESAR G. AGNO BTH 4
Melvin Jay D. Guerrero M.Div.(junior)1)Q: What is ecumeics? A:Ecumenics is the process of representing different Christian Churches and the promotion of unity among the world's Christian Churches. Ecumenics was taken from the Latin word "oikomenikos" which was taken from the greek word "oikoumene" which which means "the inhabited earth".
2)Q: How does the ecumenical movement differ from interfaith encounters? The ecumenical movement mainly revolves around the traditional Christian Churches (ex. Protestant and Catholic churches etc.)while interfaith encounters relates to or between religions other than the Christian Churches.
3)Q: Are you an ecumenical Christian? A: Yes I am. Because I believe that there should be a co-existence between Christian Churches regardless of theological differences. A harmonious relationship should be cultivated among believers of Christ
ang ekumenismo sa pagtingin ng iba ay isang tiwirang pagsangayon sa di-umano'y maling paraang ginagawa ng ibang uri ng pananampalataya, ngunit sa isang malayang kapahayagan ng saloobin, sino ang makapagsasabi na ang isang paraan ay mali o tama? ang grupo ba nagsasalita o yung grupo na walang sinasabi? ang kultura kaya? nararapat na maging malinaw sa atin na ang ekumenismo na ginawa ni Jesus ay nakasalig sa tao at hindi sa kultura. hindi rin ito nababatay sa sasabihin ng iba o mismong sa taong gagawa nito. kung ganito ang ating nagiging pagtingin, malayong malayo na tayo sa iniwang pamamaraan ni Jesus. ang ating tungkulin ay ipagpatuloy ito at kung mayroong mga pagbabago ay nararapat natin itong gawin, dahil sa tayo'y katuwang at hindi tayo ang unang nagisip at nagpanukala nito. ang katotohanan din na iba ang nagiging pagtingin ng tao sa NCCP kumpara sa PCEC. malinaw na sa pangalan ng PCEC (Philippine Council of Evangelical Churches), ang kanilang taglay ay yaong pagiging "ebanghelikong" mga iglesya, ang ibig ba na tukuyin nito ay hindi "evangelical" ang NCCP? hindi ba't ang konsepto rin ng ebanghelismo ang saligan ng mga iglesyang tulad nito na ang hangad ay hindi lamang makapagpahayag kundi yaong patuloy na madama ng lipunan na ang iglesya ay hindi instrumento ng pagwasak, manapa'y ng pagsasaayos, pagtutuwid, pag-aangkop at paglalapat ng mga makakapagbigay ng pag-asa sa mga walang tinig, walang lakas, at labis na inaaba. at kung hindi pa rin tayo nakahulagpos, natuto at naging malakas matapos makalaya sa tanikala ng dayuhang kaisipan, "gising na kapatid, nag-aantay na ang lipunang ating ginagalawan, hindi lamang dahil wala itong magawa, kundi dahil na rin sa WALA tayong ginagawa..."
Ecumenics is concerned with the study of ecumenism which is promoting unity among churches (especially Christian churches) or religions. It is also said that ecumenicism is for the better understanding among different religious denominations; aimed at universal Christian unity. Doctrines of Christian churches differs from each other but whatever and how it is different from each other still the Christian community shares a unique and common subject of worship and that is Jesus Christ, the center of Christianity.
The ecumenical movement differs from inter-faith encounters since inter-faith focuses far more on the relationship of multi-religion beliefs or faiths from the Christian faith, the example of this is the relationship of Abrahamic-faith: Judaism, Christianity, and Islam. The scope of this encounters are much broader in term of their doctrines, beliefs, values and rituals, while in ecumenical movements the plurality of thoughts, beliefs and values are shared relatively with all.
My openness to the ecumenical movement will surely and obviously say that I am willing to accept the plurality of thoughts and opinions of people in different denomination. I can say that thoughts learned from each other will help build a strong and better relationship with every believer.
David Jonathan “D.J.” S. Alcantara
Junior – Master of Divinity
Basic Ecumenics Course
UTS Student
references: * “the word web”
** “the free wikipedia..”
WHAT IS ECUMENICS?
The study of the nature mission, problem, strategy of Christian church from the perspective of its ecumenical characters.
How Does The Ecumenical Movement Differ From Interfaith Encounters?
For further understanding, that the study of the Christian ecumenical movement cannot deprive itself to Christian theology. So as to give an impression of making possible reflection on the distinctiveness of religious, cultural and social world and the inference of their encounters with one another for the truth and identity each embodies. This comes into existence the basic structure into which the study of world religions, such as Judaism, Islam, Hinduism, and Buddhism and their interrelationships with one another and with Christianity brings together into a whole.
Are You An Ecumenical Christian?
Yes, because I am distinct or belong to a whole Christian church. In which enable us to seek Christian unity worldwide without any restriction. As Christian do believe that Christianity based on the teaching of Christ.
Prepared by:
Jolimar S. Ilan
M.DIV.1-UTS
Dasmarinas, Cavite, Phils.
JACKIE LOU M. VINO
M.DIV.1
BASIC ECUMENICS COURSE
QUESTION: What is ecumenics? How does the ecumenical movement differ from interfaith encounters? Are you an ecumenical Christian? Explain.
ANSWER: Ecumenics is the study of the Christian Church in its aspect as a worldwide Christian community and its goals is to develop a unity between different Christian churches and groups. Kapag tinawag na ecumenical movement ito ay ang mga kilusan ng mga kristiayano ano mang sekta denominasyon manggaling ay itaguyod ang kristiyanismo sa buong mundo sa lahat ng tao sa sanlibutan. INTERFAITH is involving persons of different religious such as Judaism. Islam, Hinduism, and Budhism that they have also a belief, doctrine, and practices that we have also to respect them because they have also their own belief like us as a Christian. And I’m an ecumenical Christian na itinataguyod at naniniwala naman ako sa Panginoon and us we belong to Christian group we are hand in hand to proclaim and share the goodnews about Jesus Christ. And I believe that much could be done when all Christian work together as one community of believers.
Ecumenical Movement in the Philippines
Survey by: Marco P. Aranilla
Bachelor of Theology
Union Theological Seminary
June 27, 2008
9 a.m.
One of the biggest Ecumenical Movement in the Philippines is the National Council of Churches in the Philippines (NCCP) or SANGGUNIANG PAMBANSA NG MGA SIMBAHAN SA PILIPINAS (in Filipino) is a fellowship of ten mainline Protestant and non-Roman Catholic Churches and ten service oriented organizations in the Philippines and established in 1963. It represents close to twelve million adherents who believe that the Christian faith must be lived out in the crucible of people’s daily experiences. From its inception, the NCCP has been a channel for united witness to the Good News of salvation through its prophetic role on issues affecting the powerless and its active engagement with the people in their struggle for social transformation. As such, environmental protection and the issue of large-scale mining is one of its core advocacies. It 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. Christian organizations other than churches may be received as associate members. It is member of the World Council of Churches and the Christian Conference of Asia.
The NCCP was founded, it has its forerunners:
• Philippine Federation of Christian Churches in 1949,
• Philippine Federation of Evangelical Churches in 1939,
• National Christian Council in 1929,
• Evangelical Union in 1901,
• Missionary Alliance in 1900).
It is organized in ten regional ecumenical councils:
• Cordillera,
• Cagayan Valley,
• Pangasinan-Ilocos-La Union-Abra,
• Romblon-Mindoro,
• Palawan,
• Western Visayas,
• Eastern Visayas,
• Cotabato,
• Misamis Oriental-Camiguin-Butuan-Lanao,
• Basilan-Zamboanga-Misamis Occidental Regional Ecumenical Council.
Vision and Mission
Vision
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
MISSION
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle.
Member Church Name
1. Apostolic Catholic Church (ACC)
2. Convention of Philippine Baptist Churches (CPBC)
3. Episcopal Church in the Philippines (ECP)
4. Iglesia Evangelical Metodista En Las Islas Filipinas (IEMELIF) (Evangelical Methodist Church in the Philippines)
5. Iglesia Filipina Independiente (IFI) (Philippine Independent Church)
6. Iglesia Unida Ekyumenikal (UNIDA)
7. Lutheran Church in the Philippines (LCP)
8. The Salvation Army (TSA)
9. The United Methodist Church (UMC)
10. United Church of Christ in the Philippines (UCCP)
List of associate members
• Association of Christian Schools, Colleges and Universities (ACSCU)
• Consortium of Christian Organizations in Urban Development (CONCORD)
• Ecumenical Church Loan Fund, Inc. (ECLOP)
• Kaisahang Buhay Foundation (KBF)
• Manila Community Services, Inc. (MCSI)
• Lingap Pangkabataan, Inc. (LPI)
• Philippine Bible Society (PBS)
• Student Christian Movement of the Philippines (SCMP)
• Union Church of Manila (UCM)
References
1. Letter from NCCP
2. World Council of Churches - Philippines - Ecumenical Organizations and Councils
Ecumenics is a subject that study about ecumenism. Ecumenism came from the the Greek word calle "OIKOUMENE" "OIKOS" means "household" and "MENE" means to dwell or to abide. So, "OIKOUMENE" means "the household of God" or "the inhabited world".
Ecumenical Movement is a movement of the different Christian denominations which relates to the task of the whole church to bring the gospel justice, peace and liberation to the whole world.
Inter Faith Encounters is a fellowship of different faiths or religions. it goes beyond to the ecumenical movement which I mean not only to the Christian denominations but also to the different religions or faith communities that the basis of unity is on the issues and service common to both faiths.
Yes, I am an ecumenical Christian because I am part of the household of God. I want to serve God and to God's people. Advocating justice, peace and integrity of creation to the whole world.
Efren Velasco-Genotiva
M.Div. - Junior
June 29,2008 @ 5:45 pm
Ecumenics, is the study of a Christian ecumenical movement,ecumenics can also called the field of force within which complementarities and conflicts of identities and edeologies are held in a fruitful tension and also live in a pluralistic society.
Ecumenical movement refers to our relationship and our partnership with other christian individual and group.
Interfaith movement is to denote those interacting and relationship with individual and group which would not discribe themselves as a christian.
As a servant of God the importance of a ecumenical is a work and partnerships and the gatherings that we have a segnificant amount of time and energy to work of ecumenical bodies in local, national and international settings and with the certain responsibilities. And also we particularly concerned with what we sees as a loss of theological depth and conviction in the churches without htese elements, friendly cooperation and polite tolerance. And we believes is a major threat to the movement works on the assumption that God has already given us unity. And as a ecumenical christian we current need ecumenical movement but there is less imphasis on our Godgiven unity than on our efforts to creaat it, and we inseparable from the unity of our church...
Prepared by:
Mrs. Arlene V. Sodario
UST- FRESHMEN
Pastor Layno said;
As the Columbia Encyclopedia said Ecumenical Movement is a name given to the movement aimed at the unification of the Protestant churches of the world and ultimately of all Christians, it was different from interfaith which operating and occurring between persons belonging to different religions.
But according to the book of Hans-Ruede Weber “Ecumenical Movement” (ekyoomen ekal) name given to the movement aimed at the unification of the Protestant Churches of the world and ultimately of all Christians. Protestantism during and after the Reformation separated into numerous independent sects started in England I846.. I get only the latest on the year I960 – the Anglicans did however, reached several doctrinal accords with the Roman Catholic in the early I970’S. The greatest Ecumenical figure was Pope John XXIII, who created a secretariat for promoting Christian unity and in I96I convoked the Second Vatican Council, whose agenda included Christian unity.
O. Tomkins wrote also about the nature of Ecumenicity. A word to describe the wholeness of the church- the word Catholicity. “Ecumenical movement” – a word that describe the attempt to reach the wholeness or catholicity of the Church, men turned to another ancient Christian word. It was also label the whole movement for Christian co-operation and unity which has taken increasingly clean form since the beginning of this century. In I946 – History of the ecumenical movement was published.
A. It sets the following terms of reference of this History:
a) Cooperation between Christian belonging to different confessions and Churches
b) Co-operation between several churches and confessions
c) Union or reunion of separated churches
c) The full and final restoration of the unity of all Christendom
Full Ecumenical vision to the ecumenical movements
I. They must expand the meaning of the terms unity, wholeness and catholicity to
such an extent that they include also such concepts as apostolicity, mission, service &
renewal.
Paul D. Devanandan in I948 wrote that Ecumenical Christianity is vital to both international & missionary.
Mission & Unity – the 2 poles of Ecumenical Movement can be found in many Asian contributions
The report of VISSER’t Hooft – historic systematic analysis of the interaction and gradual integration of the interaction and gradual integration of the interaction and gradual integratiobn of the MISSIONSOKUMENE and the KIRCHENOKUMENE.
It quoted the definition which the Central Committee of the WCC (World Council of Churches }gave its meeting at Rolle in I95I
ECUM3ENICAL - a Greek word for the whole inhabited earth, is properly used to describe everything that relates to the whole task of the whole Church to bring the Gospe3l to the whole world.
Rolle definition of Ecumenical-movement
I) It ahowed the dynamic adoptability of the term ecumenical
2. It pointed to the relevance of the biblical meaning of this world.
EVANSTON added two key terms unity, mission and renewal
Ecumenical work means work which help the existing Churches in process of renewal to become the one missionary Church. It was summed up our call to witness, to service ,and to unity. Visions going to towards the wholeness of the Ecumenical Movement.
In the Bible Lucan writings oikoumene means the whole inhabited world. It embraces politically not only the Romans Empire (Luke 2:I) but all the Kingdoms of the Earth (Luke 4:5)
In the Ecumenical movement there is then no more place for superiority or inferiority complexes among Christian & Churches. Grace has appointed to each one his task and authority to the members of the laity and to the ordained ministers set apart for service among them to men & women, young & old, Baptist & Anglican European & Asian, to large and small churches
CONCLUSION
One of the most basic convictions which is growing at present among Asian ecumenical leaders has to do with the minority and diaspora situation of the Church..
Christ’s Church lives in specific and changing situations. What may be true indigenization in the villages of rural Asia
Christ’s Church lives not only in but also against its environment. Its calling is not only to relate this world to the Kingdom in worship but to service.
Is this image of the Church on the way to wholeness as the first fruit of the Kingdom mere wishful thinking ? But we dare and believe that it is a vision of the reality of God, that the Church may really be God’s Church and the world indeed God’s world in unity and mission.
Submitted by : Pastor Erlinda Ulanday-Layno
Senior Mdiv. Student
Ecumenics – is the study of nature, mission and strategy of the Christian church as a whole or working forward unity of different denominations and create a universal church.
Ecumenical Movement – is a movement of different denomination of the Christian church toward unity or cooperation and unifying the basis of Christ’s prayer that they might be all one!
Example the NCCP (National Council of churches in the Philippines) compose of different denominations of Christian church.
Interfaith encounters is relating to different religions participate as equal. It is not only for Christian denominations but to other religions also like Muslims, Buddhist, and Hinduism etc.
Yes, I am an ecumenical Christian because I am a part of the Christian denominations which is UMC and a member of a National Council of churches in the Philippines.
Prepared by:
Josefina D. Lagua
Junior – M. Div.
UTS Dasmariñas Cavite
Ecumenics – pagkakaisa ng magkakasampalataya.
– is the study of the nature, mission, problems, and strategy of the Christian
Church from the perspective of its ecumenical character.
The Ecumenical Movement, as William Temple once put it, “is the great new fact of our era”. After centuries of separation and hostility, Christians have begun to recapture “the simple biblical truth that the church as the people of God and the body of Christ must exemplify in this world how God gathers people together from the ends of the earth in order to live as a humanity” churches representing over a billion an a half members are now engaged with one another in councils of churches, theological dialogues, various forms of collaborative missions, common prayer, and other expression of ecumenical life.
The whole burden of the ecumenical movement is to cooperate with God in making the oikoumene an oikos, a home, a family of men and women, of young and old, of varied gifts, cultures, possibilities, where openness, trust, love and justice reign.
On the other hand, interfaith means involving persons of different religious faiths, such as the Roman Catholic, Iglesia ni Kristo, Presbyterian, and etc. These people have different beliefs, practices and doctrines to follow but they were all created by our Lord and Savior Jesus Christ.
Yes, I am an Ecumenical Christian because I believed in God as my Lord and Savior, sustainer, redeemer, and the great provider of my needs.
Besides, He is a loving God, and the God of surprises who works in an expected time and place.
Prepared by:
Petra B. Balunsat
Junior – M. Div.
UTS Dasmariñas
ECUMENICS - the study of Christian Church in its aspect as a worldwide Christian community. Towards an integrated definition the noun ECUMENISM and the objective ECUMENICAL are derived from the Greek work OIKOUMENE which is used in the New Testament to mean the Roman Empire or simply the whole world. In Matthew 24:14 gradually the term came to refer to the whole Church as opposed to that which is divisive, or to the whole church, as opposed to that which is partial.
It is appropriate, therefore, that the world is now used to designate a modern Christian movement concerned with the unity and renewal of the church and its relationship to God’s reconciling and renewing mission throughout creation.
The Ecumenical refers to the expression within history of the given unity of the church. The first two (2) periods of movements where strongly Cristacentric as indicated by the WCC’S basis as a “fellowship” of churches which confessed the Lord Jesus Christ as God and Savior according to the Scripture” the fellowship. The focus was on the Church as the universal body of Christ and the proclamation of Christ throughout the OIKOUMENE.
ECUMENICAL MOVEMENT- it’s an act among the protestant groups since 1800’s aimed to achieving universal unity thru international interdenominational organizations, inter-religious groups, at its best creatively with such tensions refusing to reduced them to either or choices.
INTERFAITH ENCOUNTER- it’s a memorable and meaningful experience among religious groups.
YES, because I am a Christian, and as Christian I want to get involved and get acquainted with the activities of Christ which were entrusted to His disciple and I believe I am one among them. I want to value and appreciate their ways and strategies. Besides I will be empowered, I want to be an instrument of uniting Christian people everywhere. As Christ follower I want to be a part of the advancement of Christendom from a no linger-lenable position that of parochialism into the wider horizon of the inhabited earth, the inescapable context of the human development of mankind.
PREPARED BY:
Edith Cabañero
M.DIV 1
UTS DASMA. CAVITE
Ang Ecumenics ay pag – aaral patungkol sa Iglesia ng mga kristiano at sa pananaw ng buong mananampalatayang kristiyano.
Ang kaibahan ng Ecumenical at Interfaith: ang Ecumenical ay saamahan ng mga mananampalaatayang kristiayano na may pagkaunawa sa iisang pananampalataya sa pagkaadakila ni Hesu – Kristo, at may paggalang sa tradisyon, pinaniniwalaan, practices, polity, katuruan at doktrina ng bawat isa. Samantalang ang interfaith ay mas malawak ang kanyang saklaw nito para sa paagkakaisa at ito ay fellowship ng iba’t – ibang mananampalataya naniniwalang iisa ang lumalalang sa ating lahat. At ito ay bukas para sa lahat ng relihiyon na naniniwalang malaki ang kanyang maiiambag para sa tunay na paggalang sa isa’t - isa.
Oo, ako ay ecumenical Christian sapagkaat nauunawaan ko ang ibang relihiyon sa buong mundo at nirerespeto ko ang pinaniniwalaan at paninindigan ng bawat isa .
Reymond Catalan Dungao
Mater of Divinity - Junior
2008 -2009
VANIZA RIVERA-MANGAY-AYAM
MERCEDITA RIVERA-ANTIPOLO
M.Div. – Junior
What is Ecumenics?
- Is the study of the ecumenical movement worldwide and explores the meaning, nature and praxis of mission.
How does the Ecumenical Movement Differ from Inter-Faith encounters?
ECUMINICAL MOVEMENT:
- It is a mutual relationship among Christian religion.
INTER-FAITH :
- It is a movement beyond Christian denomination.
Are you an Ecumenical Christian?
Yes, we are because we are part of the household of God. And we are inclusive to other people despite of differences. We are particular on the task of living and thinking as Disciples of Christ in the new external situation in which we may find ourselves of participating in God’s ongoing mission of reconciliation.
Shalom!
What is Ecumenics?
Ecumenics deals about the development of unity between Christian churches and groups of other faith. Its about ecumenism. It promotes ; 1) Christian Unity and; 2) Interfaith Dialogue/encounters.
2. What does the ecumenical movement differ from interfaith encounters?
Ecumenical movements promote unity or cooperation between distinct religious groups or denominations of Christianity. Interfaith encounters is a dialogue between diverse faith or different religions with the intention of settling or reducing conflicts between their religions and to achieve agreed upon mutually desirable goals.
3. Are you an ecumenical christian? Explain.
Yes, I am. I believe that unity can be achieved in diversity, being ecumenical it respects the differences of each group. it’s a welcoming spirit to other faiths or Christian faith, open for optimistic development in favor for human welfare. As far as I am concern, my philosophy is, “we can be united in the promotion of human welfare while we are differ in religion,”
melchor abesamis
Ecumenics – The study of the nature, mission, problem and strategy of the Christian church from the perspective of its ecumenical character (Merriam-Webster)
The study of Christian church in its aspects as a worldwide Christian community (Random House unabridged dictionary)
Ecumenical movement is an attempt to bring about the cooperation and unity of all believers in Christ. While Inter-faith encounters deal with the quest for an answer to faith question.
I can say that I am an ecumenical Christian. I was once a part of the ecumenical movement in our country. I work with the NCCP members churches. At one time as part of the NCCP Regional center in Central Luzon and also work with the Ecumenical Center for Development. I was part of the group who facilitated the organization of these two centers in Central Luzon. I worked with the United Methodist being a Methodist myself, with the United Church of Christ in the Philippines, the Salvation Army, The UNIDA, Philippine Independent church, and the Eimelif. I believe that as a Christian we should work together to confront the evils in our society.
Pedro Alano Jr
Junior BTh
ECUMENICS- the study of the Christian church in its aspect a worldwide Christian cummunity.
Ecuminical movement is the united christian service into the community, social, culture and the political aspect. This is the communal services of the different churches or within the NCCP. But the Intefaith is that the riligios with own faith and own culture. So the Ecumenical movement is differ than the Interfaith.
I sure, I am belong to the Ecumenical Christian, because i am a Christian.
State of ecumenical formation in Asia
What is the state of ecumenical formation in Asia? What constitutes ecumenical formation in Asia? In order to describe the state of ecumenical formation in Asia, there is a need to look into how ecumenism is understood by Asian Christians. For just as there is a broadening understanding of ecumenism, there are also shifts in the way ecumenical formation has been conceived and carried out in Asia.
In the beginning, ecumenism was understood as the movement towards Christian unity by the mainstream Protestant denominations. Whether the unity came to be expressed in an organic union, which happened to a number of denominations, or in mutual cooperation expressed in a national council structure and later the regional ecumenical organization, the dream of unity was something shared mainly by Protestant denominations. The Orthodox Church in Asia has also come to share that dream, and so has the Catholic Church. In a few countries in Asia, the Catholic Church has become a member of national councils of churches. At the regional level, the Federation of Asian Bishops' Conferences (a Catholic body in Asia) and the Christian Conference of Asia began in 1994 an ongoing collaboration through the Asian Movement for Christian Unity (AMCU). The two have also been in collaboration for a number of their programmes, if not inviting the other to their respective programmes.
Generally speaking, therefore, ecumenical formation refers to the efforts of ecumenical organizations to promote ecumenism or what has come to be known as the movement of churches towards unity. These efforts include, for example, such programmes as the Asian Ecumenical Course (AEC) of CCA. The AEC has, since 1976, been bringing each year a group of people from its member Protestant denominations for studies in three major components: (a) Asian contextual realities, (b) the situation of the ecumenical movement in Asia, and (c) the why and how of ecumenical education in Asia. It was hoped that graduates of AEC would return to their home countries and become active ecumenical leaders for their respective constituency. In 2003, the AEC was renamed as the Asia Ecumenical Academy (AEA), offering a more advanced programme.
CCA and FABC have co-organized a series of joint ecumenical formation programmes for various audiences or participants, including church leaders and theological students. The youth network involving CCA youth and other youth and student organizations in the region has also collaborated on the School for Ecumenical Leadership Formation (SELF). Thus, ecumenical formation is not only in the content, but also in the methodology, of studying and living together with people of other denominations and dealing with the issues related to people of other faiths.
Ecumenical formation can also be understood as the formation programme that formally and intentionally happens in theological institutions or seminaries in Asia. Generally speaking however, a course on ecumenism in an average Asian seminary is basically a study of the history, life and work of the ecumenical movement, highlighting ecumenical bodies at global, regional and national levels. Thus, it is a study of ecumenism as traditionally associated with the movement towards unity and begun by mainline Protestant mission bodies to overcome the tendency towards strong denominationalism, competition, or rivalry that characterized much of early mission work that was prevalent in Asia.
Unfortunately, after some 50 years or so of the ecumenical movement in Asia, there seems to be a resurgence of denominationalism among many churches--as shown in the proliferation of denominational seminaries or the strong emphases on denominational theologies or doctrines in most seminaries' curricula. In some places, there seems to be an allergy or aversion to ecumenism. While this can be traced to the legacy of rivalry between the so-called movement of liberal theology and the counter-movement of neo-orthodox theology, the lack of understanding of this unfortunate historical accident from the West continues to divide and haunt Asian Christians. Thus, the dream of unity is still seriously at risk today.
Challenges for ecumenical formation in Asia
One of the important challenges for ecumenical formation in Asia is the need for a broader understanding of ecumenism itself, which should be grounded in the radical (i.e. root) meaning of oikoumene. An understanding of the whole world as the "household of God" does not limit the all-embracing love of God to a selected or chosen few. Neither does it put any select group in opposition to all others outside the group.
NCCP
The National Council of Churches in the Philippines (NCCP) is the largest aggroupation of non-Roman Catholic churches in the Philippines. For over four decades, the NCCP has kept abreast with and is continually responding to the signs of the times, ever focused on its vision for itself and the wider church and following the example of Jesus. Churches in the Philippines, is the embodiment of more than six decades of the aspirations of non-Roman Catholic churches for unity and common Christian witness. The Council was founded during the First General Convention on November 7-9, 1963 at the Cathedral of St. Mary and St. John in Quezon City when seven churches bonded after decades of working together.
The founding member churches of the NCCP are the Convention of Philippine Baptist Churches, the Iglesia Evangelica Metodista En Las Islas Filipina, the Iglesia Unida Ekyumenikal, the Iglesia Filipina Independiente, the Philippine Episcopal Church, the United Methodist Church, and the United Church of Christ in the Philippines. There were observers from the Lutheran Church in the Philippines, the Salvation Army and the Seventh-Day Adventist Church. The first two churches later became members of the NCCP.
After a few years, it also accepted ecumenical organizations which adhere to the objectives of the Council.
The NCCP traces its roots to the forerunner organizations which evolved over the years such as the Evangelical Union (1901-29), the National Christian Council (1929-38), the Philippine Federation of Evangelical Churches (1938-49), and the Philippine Federation of Christian Churches (1949-63).
During the Japanese occupation in 1942 to 1944, churches were merged to form the Evangelical Church of the Philippines under the auspices of the Religious Sector of the Japanese Imperial Army. This formation was dissolved after the Second World War as the Churches reconstituted the pre-war Federation.
Our Vision
LIFE IN ALL ITS FULLNESS is what Jesus Christ lived and died for. NCCP envisions this life in a just, egalitarian, self-reliant, and sustainable society.
Our Mission
Our faith and vision move us to be an ecumenical fellowship of churches, be a channel for united witness and common action, by being in solidarity with the people in the struggle for justice, peace and the integrity of creation.
Prepared by: Edwin L. Abag
1. What is Ecumenics? - Ecumenics is the study of Christian churches and its aspect as a worldwide Christian community.
2. How does the ecumenical movement differ from interfaith encounters? Ecumenical movement is the name given to the unification of Christian Churches towards specific goals. An interfaith encounter is the relationship that occurs between Christian churches and Non – Christian churches.
3. Are you an Ecumenical Christian? - Yes I am an Ecumenical Christian. Because I do and believe what Ecumenical Christians believed and does.
Kristian Noel V. Keyda
Junior - Master of Divinity
Union Theological Seminary
Source:
Random House Unabridged Dictionary 2nd Edition
Q: What is Ecumenics? Ecumenics for me is a study of Christian churches where it focus not only inside but also outside the community through perspective aspect that leads to the unity of all Christians worldwide in terms of service.
Q: How does Ecumenical movement differ from Interfaith encounter? Interfaith encounter is an expansion of faith a "DIALOGUE" where openness, humility and respect occurs that leads to ecumenical movement while Ecumenical movement is an understanding of all faith meaning whatever denomination you belong where unity occurs.
Q: Are you an Ecumenical Christian? Explain. Yes I am an Ecumenical Christian because I believe we can strive or achieve our goal as far as we are united and being united is the best way in achieving the goals.
Prepared by:
ROBERT C. YALONG JR.
Master of Divinity - Junior
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