REALITY AND PERSPECTIVES ON THE

ECUMENICAL MOVEMENT IN LATIN AMERICA

 

CONTENTS

I. PRESENTATION OF THE RESEARCH

II. SYNTHESIS OF THE CASE STUDIES

III. FINAL CONSIDERATIONS AND RECOMMENDATIONS

 

 

I. PRESENTATION OF THE RESEARCH

While they were talking and discussing, Jesus himself came near and went with them. But their eyes were kept from recognizing him.

Luke 24:15-16 NRSV

with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling Ephesians 4:2-4 NRSV

 

1. Preliminaries

This document is a synthesis, for operational effects and analysis, of a study much broader 1that was carried out with the objective of diagnosing, analyzing, and reflecting upon the current state of Latin American ecumenism, and gathering perspectives and options of ways to understand and/or create it. It takes account of the historical trajectory of the distinct expressions of the ecumenical movement, 2 starting from the collective and individual experiences and manifestations, in countries which are representative of the continent (Argentina, Brazil, Nicaragua and Peru). 3

This work was commissioned by FOCER (Ecumenical Forum for the Sharing of Resources), and it is hoped that it will serve as a source for discussion about the current ecumenical movement, to be presented at the upcoming Fifth General Assembly of CLAI, towards the active discussion of the mission, guidelines, and lines of action for the organization.

This report seeks to give significance to the history of the EM, confirming its advances and retreats, its failings and its continuities. In this creative approach to that which happens in everyday ecumenism, we note the emergence of new paradigms which show that the face of the ecumenical movement is broader and more inclusive than the efforts traditionally realized . 4

 

2. Methodology

The methodology employed for this diagnosis is based on the following:

•  Surveys of ecclesiastical and institutional leaders in the period of February to June, 2006.

•  Direct interviews with ecclesiastical and institutional leaders, also in the period of February to June, 2006.

•  Seminars and workshops with ecclesiastical and institutional leaders.

•  Documentary and bibliographic research.

•  Observation through participation in activities of diverse ecumenical experiences in Latin America .

 

 

II. SYNTHESIS OF THE CASE STUDIES

II.1. ARGENTINA 5

The reality of the ecumenical movement in Argentina cannot be separated from the role that churches and individual believers played during the last military dictatorships in the southern cone of Latin America , especially the dictatorship which subjected the country to the gravest violations of human rights in its history, with the practice of State Terrorism (1976-1983).

Starting with the military coup in Chile (September 1973), churches connected with the World Council of Churches started to organize themselves into entities and ecumenical groups in solidarity with the persecuted and the victims who started coming to the country to save their lives. Thus CAREF (Refugee Aid Commission) was formed , an ecumenical entity that continues today to lend its services in the area of assisting refugees and immigrants who are at risk.

At the end of 1975, the Permanent Assembly for Human Rights (APDH) was created, stressing in its initial thrust the work of three religious leaders: Bishop Carlos Gattinoni of the Evangelical Methodist Church of Argentina; Bishop Jaime de Nevares of the Catholic diocese of Neuquén; and Rabbi Marshall Meyer. These religious leaders formed, during the government of Dr. Raúl Alfonsín (1983-1989), the Commission on the Disappearance of Persons (CONADEP) . This commission produced, in 1985, the report Nunca Más . 6In February 1976, the Ecumenical Movement for Human Rights (MEDH) was formed , whose work resulted in the saving of lives, keeping contact with those imprisoned for political reasons, and helping those who were expelled by the military government to leave the country.

In 1976, Protestant and Anglican churches who were members of Higher Evangelical Institute for Theological Studies (ISEDET) , before the military coup, decided to unite in a Consultative Council (COCO), formed by their highest authorities, and started to meet periodically in order to unite its mission and testimony in such difficult times. COCO laid the foundation for permanent and lasting dialogue among these churches, all of them affiliated with the Argentine Federation of Evangelical Churches (FAIE) . They presented joint proposals and positions on crucial subjects: the Malvinas War (1982); the debate on the Divorce Law (1987); the discussion of the new National Constitution which has governed Argentina since 1994; the laws on Sexual and Reproductive Health; the debate over the laws on Sex Education; laws relating to the prevention and treatment of HIV/AIDS; and attention to the victims, their families, and others, and signing the protocol of the CEDAW (Convention Against All Forms of Discrimination Towards Women). In reality, COCO no longer exists. The consultation and dialogue with the leadership of the member churches of ISEDET was given the name POM (Presidents, Bishops and Moderators) , and has a more consultative character. In 1978, these churches became members of the recently created Latin American Council of Churches (CLAI) .

On the April 2l, 1977, the Evangelical Pentecostal Confraternity (CEP) was formed, now the Federation of the Evangelical Pentecostal Confraternity (FECEP) , which brought the majority of the Pentecostal churches in the country together . In 1982 the Christian Evangelical Alliance of the Republic of Argentina (ACIERA) was convened , with membership primarily of Baptist churches and the Free Brethren, together with a number of independent churches, including the new renewal, charismatic, and neopentecostal churches. FECEP, like ACIERA, has as one of its goals cooperation among churches, local congregations, and other entities, as well as mutual assistance, reciprocal consultation, fraternal relationships, and the defense of the evangelical spiritual heritage.

 

The boom of the new evangelical churches with the coming of democracy

1983 witnessed the emergence of local electronic preachers, with evangelical Pentecostal roots, which started to preach the Gospel in places previously unreached by historical Protestantism or by the institutional evangelical churches. The Argentina Biblical Society won, in the mid 80's, the prize that the United Bible Societies awarded to the affiliate with the most sales in the region. This drive for the massive distribution of the Word of God started in the most poor and marginalized neighborhoods in the cities, where preaching and services were held in small chapels and old movie theaters.

 

The reaction of the historical Prostestant and evangelical churches was to be critical and skeptical. The students of ISEDET crowded into movies houses and theaters of the electronic preachers to observe the phenomenon and to write reports which included sociological, theological, and doctrinal analysis.

With the return of democracy, it gave an official phase of entry towards Protestant and evangelical churches. The growth of religious pluralism was visible, along with the recognition of the work that the Protestant churches had accomplished in defense of human rights during the military dictatorship, and their contributions in the realms of education, community service, and assistance to the most vulnerable sectors of the population.

 

In view of the social and political crisis and the relationships with power

The serious social, political, and economic crisis of hyperinflation in 1989, even more than the uncertainty of the first months of the economic policies of Carlos Menem, led to a rise in extreme poverty and exposed the social exclusion caused by the absence of distributive policies.

The breaking and collapse of traditional values and the impoverishment of the population brought about a new religious inquiry, which found expression in charismaticism, which grew in the Catholic Church and also in the conservative evangelical churches, which experienced charismatic renewals and growth in their memberships.

The evangelical growth drew pastoral leadership together and led to the formation of the Pastoral Councils , present in almost all the cities of the country . In the province of Buenos Aires the Federation of Pastoral Councils was formed, with influence in public policies (education, security, and community services). They provide meeting places for prayer and sharing, emphasizing: (1) the value of unity and mutual respect; (2) the working together of pastors and accompanying each other in difficult situations; and (3) the strength of the group and the possibility of each member contributing to diversity.

In the government of Menem, the Secretary of Worship wanted to impose a project of Religious Freedom that did little to support the freedom that it claimed to uphold. Opposition to this law was manifested in an evangelical march in front of the National Congress, so that the leaders of FAIE , ACIERA and CEP could present before deputies and senators a project of their own. This first step gave place to a more sustained dialogue among the three entities which resulted, in the late 1990s, in the creation of the National Evangelical Christian Council (CNCE).

In doctrinal and theological dialogue, the member churches of ISEDET began to adopt the Leuenberg Concord , which in 1980 had been accepted by the Evangelical Church of Río de la Plata (IERP). At the end of the 1980's, a dialogue began between the IERP and the United Lutheran Church (IELU), the Waldensian Church of Río de la Plata and the Argentina Reformed Church. On November 26, 1989, these four churches agreed on an ecclesiastical communion in the spirit of the Leuenberg Concord. In 1991, the Evangelical Methodist Church of Argentina (IEMA) signed the Concord; in 1992 the IERP recognized the ecclesiastical communion with that church in its synod. Already in the 1970's, the churches of ISEDET had started, without further development, a dialogue for unity.

The importance of the Week of Prayer for Christian Unity also gathered strength . In the 1980's, it began to be adopted gradually by Catholic dioceses and evangelical and Pentecostal churches throughout the country. Up to now, it is one of the small ways in which the drawing together and dialogue among Christians of the country is made visible and concrete.

Starting with the attacks (1992 and 1994) on the Israeli embassy and the Mutualist Israelite Association of Argentina (AMIA), which resulted in the destruction of buildings and the deaths of dozens of people, inter-religious dialogue for peace and co-existence gained importance. The Argentine Judeo-Christian Confraternity (1995) has developed activities which encourage dialogue and meeting. This has also led to dialogue with the more progressive sectors of Muslims. The entity Women of Monotheistic Faith encourages meetings among Catholic, Protestant, Jewish, and Muslim women.

In the area of theological education, in 1986 the New World Center (an entity of Catholic origin but with great ecumenical openness) organized the Seminars for Theological Formation organized since 1986 by the New Earth Center , which are held year after year for the formation of lay leaders, Catholic as well as Protestant, with the participation of professors, theologians, liturgists, and musicians from various churches.

In the realm of ISEDET, the Forum for Theology and Gender was created (1999), formed by women pastors, theologians, bible scholars, and others from different evangelical denominations and from the Catholic church, who contribute from the social sciences. A re-reading of the Bible from the perspective of gender, the new role of women within the churches, and the battle against gender discrimination and violence are some of the major topics which dominate the task of the Forum.

 

Large evangelical public demonstrations

At the end of the 1990's, the discussion about the draft of the Religious Liberty Law had become a strong debate with officials of the Office of the Secretary of Worships. The evangelical churches' associates in FAIE , ACIERA , and CEP decided to constitute the National Evangelical Christian Council (CNCE) to have a united voice in the discussions, to represent an evangelical people that was growing steadily. This entity brought together a massive concentration of evangelicals in the heart of Buenos Aires . The first act was carried out September 11, 1999, at which were congregated more than 400,000 people.

Another evangelical demonstration took place on September 15, 2001, during the administration of President De la Rúa , also as a way of affirming identity and unity in favor of religious liberty.

The third concentration was more talked about. Because of disagreements in the leadership of the CNCE, it could not be celebrated two years after the second, just as was planned, and had to be deferred until April 3, 2004. A document of consensus was newly read, and the demonstration, though crowded, no longer had the extensive support of the churches of FAIE.

With time, disagreements among the member churches of ACIERA and FAIE have been seen, above all in view of the discussion in the legislature of Buenos Aires about laws concerning reproductive health, sex education, and civil union of homosexual couples. In 2005, some Pentecostal churches renounced their membership of FAIE because they were not in agreement with the position of the majority of the historical member Protestant churches regarding the Law of Sex Education in Buenos Aires .

 

The influence of international ecumenical agencies and of the policies of the Vatican

Ecumenical dialogue in Argentina is fed by actions and initiatives that are given in this realm at an international level, and also by their failures. The dialogue among the orthodox, Protestant churches, and the Vatican was seen reflected in the creation of the Ecumenical Commission of Christian Churches of Argentina (CEICA) , which was celebrated with a festive ceremony at ISEDET on December 27, 1988. CEICA adopted, for the acceptance of membership, the formula created by the WCC as a common doctrinal base for the membership of this international agency.

In various places in the country, participation in the Week of Prayer for Christian Unity has generated other activities (for example, joint study of the Bible, training seminars, ecumenical celebrations of Advent, and celebration of the World Day of Prayer).

Liturgical materials prepared by the Liturgy Network of CLAI have also been a source of expression of unity. In Catholic parishes songs are sung that have arisen from the evangelical ecumenical movement. In Protestant churches the services maintain similar characteristics with the use of these materials, creating an environment in which the faithful of other denominations feel welcome.

The statement of the Vatican Dominus Iesus strongly affected the dialogue with the Catholic Church in the country. The Christian Meeting 2000 , planned among Catholics, Protestants, and evangelicals to celebrate 2000 years of Christianity, was tainted by the repercussions of this document. The mass celebration that was expected in the Plaza de Mayo did not occur, and several Protestant churches decided not to be represented officially in the gathering.

Instances of dialogue between charismatic and evangelical Catholics exist. In 2003 the Renewal Commission of Evangelical and Catholics in the Holy Spirit (CRECES) was created, which seeks to express the true communion that exists before the common charismatic experience: that of the baptism of the Holy Spirit. This movement has promoted brotherly and sisterly encounters and meetings of priests, pastors, and leaders. In 2006, the Fraternal Meeting was crowded, held in a stadium in Buenos Aires; the cardinal primate of Argentina was present, receiving the laying on of hands and prayers by pastors and charismatic priests.

 

Ecumenism and social movements

With the social, political, and economic crisis of 2001, Protestant churches and ecumenical agencies mustered new strength in their fight for the social, political, and economic rights of the population.

Before the crisis, Protestant churches began to participate in movements of condemnation against External Debt (for example, Dialogue 2000 , Cries of the Excluded , and Campaign for the Abolition of External Debt ). The campaign that developed Dialogue 2000 brought together Catholics and Jews. The program Faith, Economy, and Society , of CLAI, had good reception in these churches and permitted greater expression with the organizations mentioned and other actors that work for not repaying the debt and an alternative economy for a just distribution of revenue.

The ecological question brought about by the construction of the pulp mills (for paper manufacturing) on the coast of the Uruguay River, in Uruguay , that affects the population of the coast of Argentina , brings up a sense of concern and ecumenical action. Already there were ecumenical declarations before the installation of a mining company in Esquel in the south, and when the installation of a nuclear waste facility was attempted in Patagonia some years ago.

The question of the usurpation of the territories of the native communities in Chaco, Salta , and Jujuy also initiated actions by Protestant churches, accompanied by CLAI. The United Board of Missions (JUM) has joined in, with its pastors and faithful, the protests and hunger strikes of the native peoples.

The decision of CLAI, of the WCC, and of other ecumenical agencies to participate actively in the World Social Forum (FSM) was also an acknowledgment to the participation of believers in social movements. During the IX General Assembly of the World Council of Churches , the Mutirão was carried out, a place to share experiences of action and commitment of churches; there were churches, congregations, and Argentine ecumenical agencies present that brought to light their mission and testimony in the social, ecumenical, and evangelistic fields.

 

In conclusion

•  The ecumenical movement in Argentina presents diverse facets, with an amplification of the topics being discussed and with a search for dialogue that does not necessarily have as a goal the unity of the churches but rather finding points of encounter for action as much in the expression of faith and spirituality, like in the study of the Bible, social commitment, and legal recognition with equity.

•  Churches maintain an important prominence in the ecumenical movement and not as much in the agencies. ISEDET and the Argentinean Biblical Society are settings for meeting and dialogue that deserve the confidence and the recognition of the diverse actors in the ecumenical field.

•  Criticism and rejection of the model of an ecumenical agency rich in resources continues between the faithful, with powerful and well paid leaders by their political or social influence that are left by the wayside by churches and their faithful. This ecumenical model continues to dominate the minds of church membership.

•  New instances of dialogue and joint work maintained by voluntary work and offerings of the people that participate are visible. These instances do not pass through hierarchical decisions but by the foundations of churches and lay leaders, without needing resources from the outside.

•  Evangelical growth, in turn, calls for new forms of interdenominational dialogue, one that is not simple and that requires attention when it deals with fighting for religious freedom and adequate legislation that supports it. Maintaining a fluid relationship among historic evangelicals, conservative evangelicals, born again evangelicals, and Pentecostals requires a constant exercise of recognition and mutual respect.

•  The challenge of inter-religious dialogue is present, but it is desired that it flow without political influence, neither internal nor international. There have been actions shared with some expressions of the Jewish community (for example, the participation in the APDH and the Argentinean Judeo-Christian Confraternity) and of the Muslim community (for example, participation in Women of Monotheistic Faith).

•  Ecumenical churches are reaping the fruits of their work in the 1970's, when social commitment, the defense of human rights and of life, and prophetic condemnation of the repression and terrorism of the State brought them to be criticized, suspected, and condemned for being involved in politics, being communists, or subversives. 30 years after the military coup in Argentina, the commitment to defend human rights and evangelical values maintained during the struggle for justice shapes a part of Christian testimony of congregations and the faithful, especially of the youth; they have even been recognized by critics from long ago, many of them belonging to conservative churches.

•  Spirituality and the celebration of ecumenical ceremonies are expressed with the aid of the ecumenical songbook and liturgies prepared with a sense for unity in worship. In the dialogue among charismatic Catholics, evangelicals, and Pentecostals, liturgy of praise and celebration is very important.

•  In congregations social commitment is present, but not divorced from the proclamation of the Gospel. Ecumenism is seen as a way in which this commitment can be expressed, without leaving by the wayside spirituality or expression of the Christian faith.

•  Relations with the Roman Catholic Church are formal, and they went through an ecumenical winter (decisions taken by John Paul II, accusations against some priests and bishops because of their support for the military dictatorship, the debate over the new Law of Religious Liberty, and other discussions in the realm of the Office of the Secretary of Worship). After Dominus Iesus, Protestant churches are willing to not abandon ecumenism, but to seek a dialogue that affirms the evangelical and Protestant identity and the equity and equality before the law of all religious creeds in the country.

 

II.2. BRAZIL 7

This research seeks to represent experiences and collective and individual expressions that in their content give a concrete sampling of how the ecumenical movement is in Brazil, as well as what the perspectives, proposals, and options of paths to be traveled through are.

As a contextual premise, one should recall that the ecumenical movement in Brazil can be characterized into four phases:

In front of that reality many leaders left their initial commitment and participation the local communities of their churches to act in social movements with which there was strict relationship and identification among them. Little by little the ecclesiastic reality of churches was to stop being a place for reflection and action of the ecumenical movement.

Therefore the ecumenical movement forgot the ecclesiastic space, restricting its discussions in relation to social questions and, at most, to theological and doctrinal questions. On the other hand Churches utilize a closed approach in regards to questions of their environment, defending their own ethic against the corruptions of the world and of modern life. Certainly one should not generalize, and as such there are exceptions.

 

In this context it is important to point out that there is not in Brazil one model of ecumenism. There is not just one concept because the ecumenical movement currently is living out a plurality which it has not previously experienced. There are various models of ecumenical experience, and that makes a rich and extensive experience possible.

Sectors and entities that before did not communicate are now gathering, planning, and carrying out joint actions with churches and with organized civil society. A new reality inside the ecumenical movement is lived in which old difficulties are overcome and walls are knocked down because the national juncture of the country requires a concrete position and interventions that do not permit that each one (agency/entity, ecumenical/church) continues to remain in its corner, giving place to competition and duplication of efforts.

It is necessary to readdress the old model of the classic ecumenical movement started at the end of the 19 th century and the beginning of the 20 th century. It certainly had its importance, relevance, and validity, historically responding to the demands that were presented. In the present days, although that model is exhausted, it is necessary to recognize that there are other settings of ecumenical relationships that redesign the ecumenical movement from other models.

Dividing the Brazilian Protestant realm among the Lausanne Covenant and the World Council of Churches or to use as a sign of separation evangelicals or liberals, like the protagonists of the divider of waters between the evangelical movement and the ecumenical movement, does not have good reason to exist because ecumenical relationships already overcame those paradigms. Evidently in that setting there are tensions, and in the present moment there is a tendency for radical groups to form.

On the other hand, it cannot be forgotten that the new models of ecumenical experience, at certain times, have generated tensions in the classical model of the ecumenical movement, mainly in the ecclesiastical ecumenical space (CONIC/CLAI/WCC). The oldest traditional Protestant churches from time to time question the convenience and legitimacy of the participation of the Pentecostal and Free churches in the ecumenical movement because they were confused with groups and movements that utilize intense marketing tools in the sale of symbolic goods. That has generated discomfort for both sides because Pentecostal and Free churches cannot be confused with groups and movements who in certain times have been wrapped up in scandals, mainly financial.

Already the Free and Pentecostal churches question the model of the ecumenical movement adopted historically by the oldest traditional churches affirming that that model is set in stone and that acting in a different way is necessary, mainly as to the concept and form of doing mission.

There is therefore now a place for various expressions of the ecumenical movement. There are various possible models that coexist and can continue coexisting, a new possible ecumenical world.

 

•  Full ecumenism: It is that which is lived beyond the borders of Christianity. There are several initiatives. Among them the LBV (Legion of Good Will) can be highlighted, which has as its main areas of action human and social advocacy, formation of ecumenical citizenship, and education and culture with spirituality. Another type of a full ecumenical experience is the experience of popular movements, that exhibit a model free of doctrines and an experience of ecumenical spirituality starting from sharing and acting before concrete questions of everyday life. Finally, the experience of some ecumenical service organizations is significant who coordinate actions of social presence along with other religions. For example: Koinonia Ecumenical Presence and Service, UNIPOP, and CENACORA (it is interesting to note that this is an organization whose members are churches).

•  Ecumenism among Christians: This is seen in several entities that belong to the Roman Catholic Church and the Orthodox Church. It is the setting of CONIC, CESE, MEET, CEBI, CECA, CESEP.

•  Evangelical ecumenism: 9This is seen among Protestant Christians, Pentecostals, and evangelicals in a general way in entities, councils, and associations. For example, CLAI, even though there might be other settings in this realm, for example, Associations and Councils of Pastors, that are prolific in large cities and half the size of a long time ago. Service and cooperation organizations exist in which the evangelical presence is their trademark, for example, World Vision, Biblical Society of Brazil, SEPAL, Diaconía, MEP, GTME.

Finally, the existence of evangelical networks between churches and organizations is recorded with specific programs. For example, the Evangelical Network of Solidarity which puts together programs of sex education, the prevention and battle against HIV/AIDS, and welfare and pastoral action for people that live with HIV. This network arose from the Program of Sex Education and Reproductive Health of CLAI in Brazil , and today includes more than 15 organizations and churches, including World Vision. Another network to be emphasized is RENAS National Evangelical Network of Social Action, a joint initiative of World Vision, Koinonia Ecumenical Presence and Service, and the group Ultimato, that includes among its supporters the Regional Secretary of CLAI for Brazil .

It is important to emphasize that evangelical expression is given from the context of CLAI in Brazil . Today this prominence is recognized, as when the Federal Government appeals to the Regional Secretary as spokesperson and convener of the evangelical world in order to attend to the demands of the State, as in the case of the National Council of Transparency and Fight against Corruption, the National Council of Youth, and the National Council of Safe Food and Nutrition.

•  The non-ecumenicals: In spite of the fact that already they might be dealing with ecumenical settings and experiences, is important to emphasize that there are groups, organizations, and churches that are not identified with any of the above mentioned models, and they reject any possibility of an ecumenical relationship. These are mainly the fundamentalists and those belonging to market religions. 10

 

Work organized in networks of expression and cooperation

a) Ecumenical Forum of Brazil

The present time of the ecumenical movement is marked mainly by expression and cooperation. FE-Brasil is one of the most important experiences of work in networks.

This initiative began in 1994, as fruit of the challenge and initiative from the WCC. In the beginning its acronym was CER-Brasil (Ecumenical Sharing of Resources - Brazil ), which subsequently changed to the present acronym (FE-Brasil). The main areas of action of FE-Brasil are:

 

b) Church Councils

Another network of expression and cooperation are the two councils of churches. They will be presented through the specificities of their networks:

CLAI

 

CONIC

 

The councils are joined institutionally to each other. CONIC is a fraternal member of CLAI. In some cases the councils act jointly in networks (gender, battle against racism, bioethics, DSV [Decade to Overcome Violence]).

 

c) Bilateral relationships and networks

These relationships are seen in the local, regional, and national sphere. They are communications that, the majority of times, are initiated in an informal way and continue on. Others, starting from a certain moment of development, are sealed with formal agreements of accompaniment in programmatic activities, joint declarations about theological or doctrinal topics, and other initiatives.

Many networks are started from personal relationships of similarity and friendship that are constructed in ecumenical life together.

In this context one has the following relationships:

 

The following activities are developed:

 

Challenges for the future: Prevalence in the local community

It must be recognized that efforts, resources, programs, and activities have been carried out, but the main sign is that presence in local communities is lower than hoped for.

The main challenge that is confirmed from this analysis is that there is a need for greater presence together with the local community, coming from two roads: ecumenical formation and specific activities in the local context.

a) Ecumenical formation

The material produced by ecumenical agencies concerns itself only a little in contextualizing itself with local reality. Beyond that, it is necessary to work in a more insightful way to promote ecumenical reflection together with theological institutions in the perspective of forming more sensitive leaders, and principally participants in the ecumenical environment. On the other hand, it is necessary to expand the promotion of formative activities more towards the rhythm of life and the dynamic of urban society.

b) Specific activities

One of the clear points is that the ecumenical movement, mainly the councils of churches, should expand their actions together with local communities through programmatic activities in the context of the local reality. This initiative would enable the promotion of more relationships among different ecclesial communities/denominations/locations, permitting contact to start from an articulated action and of general interest.

It is necessary to expand the mission of councils as mediators and facilitators to encourage the articulation of local networks of ecumenical cooperation. It is very important to broaden settings for meeting.

One should recall that CONIC some time ago created local centers which serve as a reference for CLAI.

 

II.3. NICARAGUA 11

Ecumenical practice in the last 25 years in Nicaragua has as a reference the decades of the 1980's and 1990's until today. As antecedents of ecumenical practices occurred during the national emergency in 1972 with the earthquake in Managua a practice of assistance began that brought churches together and generated a network of pastors that came to be known as Pastoral Committees at the service of the people of CEPAD. Later in the 1980's it led to a practice for further development. In reflection about these years, reference to ecumenical practices is articulated from years ago, connected to some initiatives of pastors in the service of the Communities of Faith. Also the participation of university students and universities is mentioned, citing organizations such as FUMEC and European student federations and pastors that had an evangelical vision led by social thought. They have identified in some of these practices the relationship with youth and Catholic parishes with a pastoral commitment to justice. In these antecedents the experiences of international ecumenism can be set that permitted the reflection and the advancement of Latin American ideas through agencies such as the WCC and others such as CLAI.

The base communities of Nicaragua are also settings that arose in the 1960's and 1970's, and during the 1980's they were strengthened, from Medellín and Puebla , in the service of citizen demands. In these practices one can find the experience of the Intercommunity Block Association of Chinandega, coming about in 1978, to work with rural communities. The base communities have as antecedents the position of Vatican II that was open to dialogue, and this permitted a different vision of church relationships even with separated brothers and sisters.

It is emphasized also in the Caribbean context, in which the ecumenical experience refers to the solidarity with campesinos and miners. In it the Anglican, Moravian, and Catholic Churches have been the protagonists. These traditions are of North American and European origin and in a process of indigenization. In these practices, experience was shared among churches through confirmations and common religious festivals, common pastoral vision, and unity in the evangelization. It can also be emphasized that the first ecumenical organizations in the Caribbean are CEBIC, ADIC, ACARIC, CASIM, CEPAD, and CIEETS.

In the Sandinista Revolution in the 1980's, a mobilizing practice of struggle for justice and peace has been reflected, emphasized by the commissions of peace in the north of the country and identified in churches such as the Baptists and the Base Communities. In this decade the ecumenical practices of base communities produced marches for peace, via crucis for peace, solidarity of many religious orders that were not sent by Catholic officials. Institutions can be mentioned such as CIEETS, the Evangelical Faculty of Theology, the Baptist Seminary, the Ecumenical Axis, and the Antonio Valdivieso Center .

More recently, the post-sandinista time, from the 1990's onward, is characterized by the loss of referents and the presence of anti-ecumenical practices, and connected to churches which grow rapidly in Nicaragua . In these years a loss of referents tied fundamentally to the social practice of the 1980's is identified. They have also decayed in the Caribbean even when the reference is not revolution. Centers such as the CAV feel the loss of the objective of ecumenical practice in the context of revolution. Thus evaluative elements are planted in a different context, like the lack of self-criticism of Christians in the revolutionary process. CEPAD begins to diminish for economic reasons; RIPEN ceases functioning though in the 1980's up to 1,000 pastors were joined during its days of reflection. Other actors begin, in the 1990's, to emerge as nongovernmental organizations, such as World Vision and Christian Medical Action. Peace commissions are converted from work boards for reconciliation of 2,000 into formal places of attention for the resolution of problems in communities, especially in those where legal representatives do not exist.

Given the relationship between commitment and ecumenism, the designation of what was considered to be ecumenical was identified as an expression of political identity, something viewed with suspicion during the 1980's and 1990's.

In the Caribbean, the Ecumenical Council of the Caribbean Coast emerges by the end of 1999. During 2004 it had been strengthened as a new setting for conversation whose purpose is the promotion and defense of human rights and native peoples.

In reality ecumenical experiences are viewed as settings for an integrative model of service on behalf of human development. And they are taking on specific themes that call them to life. Ecumenical practices currently include a greater integration of Pentecostal sectors, a sector that has current leadership in political and educational projects and in church growth. For some, Pentecostal sectors managed to hold on to hope when other projects have failed.

It is also certain that in the post-Sandinista time, from the 1990's until today, a backward movement has been experienced in assembly and ecumenical practices. This has been identified as a phenomenon of individualism and new ecclesiastic subjects that promote a theology of prosperity and of gatherings. The meetings are indicated as days of inductive reflection with a strong psychological load that alleviates emotional weights. But as a consequence they also have an effect on pastors with regard to ecumenical practice to withdraw from the places that they previously shared with other pastors in their regions.

One must emphasize that this last perception would have to be deepened by studies of this phenomenon in Nicaragua .

 

A conceptual framework of everyday ecumenism

During the days of work and of exchange and study, the conception about ecumenism was not discussed. A perspective of practice around the social and human solidarity was presented where that which is doctrinal was not primary. It was emphasized, as in the 1980's, the visible community. An example of this is demonstrated in the experience of the women's ministry of CEPAD that attended to mothers and wives of those who were affected in the fratricidal war of those years. Without making the doctrinal element important, the attention to their needs was based on the pain of losing loved ones.

The established theological references connect human liberation with the essential project of God in the story of salvation , the Kingdom of God , and the Spirit of God . Especially the base communities, in the 1980's, identified with the axis of reflection of the practical ethics of Jesus . The ecumenical reflection continued in the 1990's and from 2000 to 2006 with new critical elements such as racism, gender discriminatory practices, dialogue between faith and culture, youth delinquency, new subjects of ecumenical experience such as those living with HIV/AIDS, women, indigenous peoples, and inter-religious dialogue. Inter-religious dialogue implies a language of respect and of recognition of these practices. Reverend Norman Bent, leader of the Moravian Church , has indicated that, from the organizations of CLAI and the legal offices of indigenous peoples, work has been done in the dimension of the rights of ethnic minorities.

These new conceptual referents, theological and paradigmatic, sow for us the dimension of a new missiological vitality that invites us to practices of social intervention. Power is not a referent that accompanies this process but rather the dimensions of an ecumenical participatory reality.

Special reference is made to the expansion of leaderships not only of pastors but of women and youth. From the experience of Youth CLAI, young people characterize the relevance of the reflection located here. The president of the Board of Directors of CLAI Nicaragua conceives justice in a holistic framework where God crosses over those practices. The development of youth leadership is in harmony with a vision of reflection of theology with life, tied intimately to the church.

A greater conscience of the social reality has grown that needs to be touched and attended to. Human solidarity has made the connection of theological education as the forerunner for models of integration of social ministry to the life of communities. The Baptist Seminary and the FEET are identified as schools that linked liberation theology with the fields of action of believers. Theological education is necessary for significant changes in the life of communities.

New contexts establish solidarity with the construction of the Caribbean nation and the autonomous process. From this perspective an effort is established to recognize identities and the construction of essential new themes of spirituality. It seems important that for the ecumenical processes to work in the Caribbean coast this special emphasis is needed. Spirituality is experienced in a new axis of identity and corporeality, from the subjectivities and purposes of God in the life of communities.

The setting in the outline of identities also indicates new places for ecumenical practices. UENIC, UPOLI, and universities with ecumenical practice and reflection indicate that university youth are also finding a sense of the dimensions of Christian human solidarity. We stop to think about the antecedents of ecumenical practices in Nicaragua that were pointed to by organized youth and their influence in the 1970's.

 

II.4. PERU 12

 

Historical perspective

The processes of unity of the Church in Peru were begun in the first decades of the 20 th century with the work of missionary cooperating agencies (CCLA) and interdenominational institutions. The missionary cooperation effort was weakened because of the contradictions of missionary agents. Likewise, since the 1930's, the arrival of a new, more conservative wave of missionaries, many of them fundamentalist, caused the first frictions in Protestant missionaries.

The rise of CONEP (1940) signified the birth of the most important and permanent expression of unity of evangelical churches in Peru . Throughout its entire path it has maintained its stance to not take positions from theological or ideological currents inside the evangelical community.

Since the 1940's, institutional ecumenism (demonstration connected with the efforts of the WCC and, subsequently, of CLAI) began to have an important presence in Peru through a series of continental events and the participation of the Methodist Church in the continental ecumenical events.

The ideological polarization of the 1960's weakened Protestant cooperation, which was divided into two large blocks: the ecumenical liberal and the evangelical conservative. From there the efforts of Protestant unity had a parallel existence through the CLADE and FTL (evangelical sector) on one hand, and CELAS and UNELAM on the other. In Peru this division was shown in the withdrawal of the Methodist Church from CONEP.

The influence of the international ecumenical events was demonstrated in lay ecumenical movements: ULAJE, MEC, CELADEC, and ISAL. The lay movements of institutional ecumenism developed efforts preferentially directed towards political and social projects, abandoning the more general vision for unity of the Church.

The formation of CLAI (1982), and the subsequent establishment of their continental offices in Lima , gave momentary energy to institutional ecumenism in the country.

The development of institutional ecumenism in Peru since the 1990's has been seen around NGO's such as CEPS ( Christian Center for Advocacy and Services) and institutions related to it. In the realm of theological education, the first Theological Biblical Community and the Latin American Biblical University District of Lima afterwards were the main referents of institutional ecumenism.

 

Ideological-theological framework

Ecumenism is a concept that refers to an attitude (adjective) as well as to a specific institutionalized movement (noun). In reference to the first, that which is ecumenical is every effort or attitude that seeks the cooperation of diverse churches in the task of mission. In the second meaning ecumenism refers specifically to the whole of processes and movements related to the ideology and philosophy of the international ecumenical movement, whose basic institutional expression is the WCC on a worldwide level, and CLAI on a continental level.

In its more broad sense, ecumenism has included different ideological tendencies from the most conservative to the most progressive. Nevertheless, in its more restricted expression (noun), institutionalized ecumenism has been identified historically with the supporters of democratic socialism and, in many cases, of Marxist socialism. Within it, the defense of human rights, the fight for equality and tolerance, the ceaseless search for peace, the defense of the environment, identification with the poor and oppressed, and the longing for a fair and just world are fundamental ideological principles that have characterized the action of the ecumenical movement. In the same way, the crisis of the paradigms of modernity and the subsequent fall of the great utopias of historic socialism have affected the bases on which institutional ecumenism was developed.

 

Ecclesial and missiological framework

Ecumenism is understood as the cooperative effort of churches, its leaders and members, as well as of the institutions for ecclesial support within the general purpose of building spaces for the unity of churches for Christian testimony.

Ecumenism is a practice that starts out from churches and is aimed towards the world. Working towards the unity of the Church, by itself only, is not sufficient. An authentic ecumenism searches for the welfare of all creation and of all humanity following the values and principles of Jesus within the particularities and demands of each historic context.

 

Perspective for the ecumenical experience

  1. The ecumenical movement has managed to place in the visions of churches the theme of unity, in spite of the fact that the category ecumenical continues to be seen with suspicion by churches.
  2. The rise and development of numerous and energetic ecumenical institutions in the countries of the continent, including Peru , is a great achievement.
  3. The struggle for human rights and social justice by ecumenical sectors has been and continues to be recognized by society.
  4. Identification with the ideological paradigms of socialism caused in many sectors of the ecumenical movement a clear ideological dependence. This entered into crisis with the fall of the Berlin Wall and the general decadence of real socialism in the world. As a consequence, historic leaders of ecumenism, save for a few exceptions, have entered a phase of revision of their ideals, coming even to renounce them. This has created such emptiness in the generational change that institutional ecumenism is found to be in danger of being left without new leaders.
  5. Institutional ecumenism needs, urgently, to redefine its philosophical, theological, and ideological paradigms, with a view towards the challenges of this century (diversity, relativism, segregation, deinstitutionalization, existential emptiness, civil networks, etc.).
  6. Institutional ecumenism needs to recognize the efforts for unity in other sectors of Protestant Christianity and to create bridges of cooperation with them.
  7. In view of the energetic resurgence of fundamentalist and conservative movements in the interior of Christian churches, institutional ecumenism should remain firm in its principles that favor life, human rights, and the unity of the Church.

 

 

III. FINAL CONSIDERATIONS AND RECOMMENDATIONS

Subsequently we present a series of considerations and recommendations collected from the different documents that served as a basis for this synthesis. As we anticipated from the beginning of this report, the purpose of the research was not to close the topic but to be a starting point for reflection that we consider necessary within the Latin American ecumenical movement.

 

  1. To rescue and to value the contributions of ecumenical experiences in the last 30 years (for example, leadership formation, contextual theological education, defense of life and of human dignity, conformity of agencies, work for peace, promotion of justice, conflict mediation, etc.).
  2. To finally eradicate the existing myth in the conception of churches that the goal of ecumenism is the creation of a super-structure through a fusion of churches.
  3. To recognize that the Latin American context presents challenges to churches that demands a common answer.
  4. To recognize that the roads to unity are built from the life and mission of churches, as is the same in the diversity of expressions of the ecumenical experience.
  5. To recognize the diversity of expressions of the ecumenical experience, in which churches, agencies, networks, expression, and cooperation have assumed prominence in the construction of bridges between church and society.
  6. To recognize that in the ecumenical movement new paradigms have emerged (with emphasis on relationship, life, and mission), that overcome dogmatism and ideological language, to value the meeting with new expressions of the ecumenical experience.
  7. To continue deepening ecumenical dialogue between evangelical and Protestant churches with the Roman Catholic Church, which permit the elimination of sectarian and hegemonic tendencies of all involved.
  8. To define guidelines for the establishment of dialogue with other religions, valuing them from an active respect of their efforts for the construction of a culture of peace, the promotion of life, and the defense of human dignity.
  9. To expand and redefine the vision of existing strategies to strengthen the prominence of the different sectors of churches in the search for concrete expressions of their ecumenical experiences (for example, women, youth, children, leadership, ethnic groups, etc.).
  10. To present the need, in view of the denominational identity crisis, to reconsider the basic biblical axes for the construction of ecclesial identity as the framework for dialogue and ecumenical cooperation.
  11. To strengthen biblical-theological education for dialogue, that serves as an affirmation of an identity that is not exclusive, the appreciation of the other, and self-criticism starting from contact with the other.

 

Appendix: Additional recommendations arising from FOCER

  1. To recognize that inside the Latin American ecumenical movement there were themes of faith and constitution (for example, ecclesiology, faith, etc.), that have not been dealt with in a necessary depth and that are converted into pending subjects.
  2. To recognize that the crisis of the ecumenical movement or ecumenical winter goes through the process of institutionalization of the same, but not by the charisma that is represented by the unity of the Church.
  3. To recognize that the roads of unity are built from the life and mission of churches, as in the same way from the diversity of expressions of the ecumenical experience. Life and mission is supported in a theology of life, whose unshakeable base is the Missio Dei .
  4. To recognize that even when paradigm changes were produced, they did not change our ethical affirmations. The values that the history of the ecumenical movement records cannot be left by the wayside.
  5. To recognize the vision of another ecumenical rationality, originating from evangelical and Pentecostal sectors, that challenges the models of thought, relationship, and action of traditional ecumenism.
  6. To recognize that many times a lack of reciprocity is experienced in dialogues begun between the different denominational families and the Roman Catholic Church, through which clear norms should be established for future dialogues.

 

 

1 The documents which collect all the contributions presented in the research of the particular cases are available to the public on the CLAI web site (www.clai.org.ec). The coordination of the process was the responsibility of Daniel Oliva, a Uruguayan-Argentinean Pentecostal pastor who resides in Quito , Ecuador , together with a team of people who coordinated the research of the case studies.

2By the term ecumenical movement, we mean the efforts in search of the unity that distinct churches, associations, and ecclesiastical organizations have made throughout the last century.

3 The research also incorporates the informal ecumenical experiences of the Fraternidad Teológica Latinoamericana, the Comunidad Internacional de Estudiantes evangélicos and the recent Red del Camino.

4 Words of Rev. Dr. Samuel Kobia, General Secretary of the World Council of Churches.

5 The investigation in Argentina was coordinated by Dafne Sabanes Plou, a journalist and member of the Evangelical Methodist Church of Argentina.

6Nunca Más was the basis for the judgment of the military juntas responsible for the military coup and human rights violations, a unique act in the history of Argentina and of Latin America .

7 The research in Brazil was coordinated by Darli Alves, university professor and member of the Presbyterian Church.

8 MENCONÇA. Protestantes, Pentecostais e ecumênicos. REILY. História documental do protestantismo brasileiro .

9 It is important to recall that the term "evangelical" is utilized in various contexts and in several ways. Beyond this, in principle and in reality every Christian is evangelical by the simple fact of following the message of the evangelists. Nevertheless the term is utilized here to facilitate understanding of the ecumenical model, in which pertains more specifically to identity.

10Groups or religious organizations, not all of Christian inspiration commercialize symbolic goods.

11 The research in Nicaragua was coordinated by Débora García, theological member of the Baptist Church .

12 The research in Peru was coordinated by Juan Fonseca, historian and university professor, member of the Church of God .






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