Wednesday, 15 March 2017

Role of the laity and young people in modern ecumenical movement

Role of the laity and young people in modern ecumenical movement

Introduction
In the history of ecumenical movement the role of youth and laity are more significant. The term laity in Christian history had not been derived from specific biblical meaning, many inspiring speeches have been made about the laity being the people of God. The meaning of the words “lay” and “laity” is interpreted in the light of the Bible, affirms about God’s chosen people. The church called the non-clerics as lay people or laity, who were more remarkable for propagating the gospel. Christian youths and their movements are the pioneers in ecumenical movement, and are included in the term “laity”. The youth movements became a worldwide ecumenical organizations, and through missionary societies they engaged in missionary accomplishments. This paper narrates the role of laity and young people contributing for unity of churches, witness and service.  
1.Laity
The words lay and laity (laikos) never occur in the Bible. The first known Christian usage of the term is found in a letter addressed around A.D. 96 by Clement of Rome to the church in Corinth (1 Clement 40:5). There it refers to the rules and also to a special group of persons within the Christian worship assembly: “the lay person (laikos anthropos) is bound by the lay ordinances (laikois prostagmasin)”. Laity is not a biblical word at its origin and in Christian history it had a quite different meaning, but now it is interpreted in the light of the vocation of God’s people.[1]
2.Witnessing Laity
The members of the church stand at the most critical point of witness when they are living out their daily life in society. The most vital witnessing responsibility is not fulfilled by inviting the non-church goer to come to church. The frontiers on which the church is called to witness to the world and serve men in Christ’s name are as diverse as life itself. The mission field is the world and every area of human interest and activity. Yet the church’s mission continuous to be the distinctive call and witness of foreign missions. The call is one which impels men and women to go beyond their immediate environment, going to the end of the world.
The laity are the missionaries of Christ in every secular sphere. Theirs is the task to carry the message of the Church into every area of life, to be informed and courageous witnesses to the will of our Lord in the world. The strong impulse toward greater consecration of life and greater efficiency in church activities has led to the inception and development of several lay enterprises of a union nature, and others in which laymen have had at least a very large share. There were in large measure the result of the conviction that the ministries of the churches are confined too exclusively to the clergy and do not enlist sufficiently the practical business experience of men who are equally desirous of rendering devoted and united service to the kingdom.[2] Very soon missionary movements awakened and missionaries travelled to different places.[3]
3.Lay Movements
The ecumenical youth movements of the late 19th and early 20th centuries the World YMCA (1855), the World YWCA (1894) and the World Student Christian Federation (1895) reflects the role of laity in ecumenical movement. Especially YWCA and WSCF strongly emphasized the role of women in Christian life and mission. The members of such movements were not anti-clerical, but keen young lay people with a great evangelistic commitment, a deep concern for what happened in society and the conviction that Christians of all continents and confessions must band together for their world-wide task.[4]
3.1.American Systematic Beneficence Society
The American Systematic Beneficence Society, founded in 1857 was a significant movement of deeper sense of stewardship in the use of possessions. It was established by clergy and laity of the various evangelical denominations and that its object was to promote the great work of systematic beneficence according to the Christian principle. The founder of this society was Mathew W. Baldwin a laymen and founder of Baldwin Locomotive Company. Sheldon Jackson a missionary was commissioned “to present the cause of systematic beneficence by addresses and public assemblies, hold conferences and other methods with clergy and friends of scriptural liberality. In England the movement had more extended than in America, and published a quarterly journal The Benefactor. Although this society disappeared the emphasis on the stewardship of possessions has been revived in many forms and has deepened the sense of Christian fellowship and service.
3.2.Laymen’s Evangelistic Movement
The laymen’s Evangelistic Movement was less a formal and organized interest than the response of Christian leaders in various churches and different parts of the United States to the need for deeper concern for the immediate and urgent preaching of the gospel in ways less formal and fixed than in the usual methods of evangelism. Its purpose was the encouragement of all the churches in the utilization of such evangelistic powers as they possessed, without depending too much upon professional assistance.
3.3.Laymen’s Missionary movement
The Laymen’s Missionary movement, 1906 is an outgrowth of Student Volunteer Movement. It was an effort to capitalize lay efficiency in the promotion of missionary enthusiasm and activity. Several series of conventions were held in different cities stimulated interest in the cause of mission, deepened spiritual life and promoted the spirit of unity and the practice of united endeavor among Christians of many names.
3.4.Men and Religion Forward Movement
The Men and Religion Forward Movement, 1912 another expression of the sense of responsibility on the part of the laymen in the churches. It embraced members of all the denominations, in so far as they were moved to participate in so promising an enterprise.  It laid the foundation of efficient and comprehensive plans for the achievement of the Christian objectives uniting the entire church, laymen and ministers.
3.5.Young people’s movement
An influence on Christian unity that deserves more attention was Young people’s movement, which has found expression in the Christian Endeavor Society. Founded in 1881 in Portland, Maine, by Francis E. Clark, it took root so rapidly that within four years it had been carried to India. Local and state unions were organized and within a quarter of a century. A Worlds Union of Christian endeavor societies was organized and has held several conventions. At Switzerland in 1906 principle was adopted “Christian endeavor stands for Loyalty and Fellowship.[5]
4.Role of Laity in Faith and Order
Reflections about the laity are sparse in pre-war Faith and Order documents. In 1952 the Faith and Order theological commission mentioned in its preparatory volume for the third Faith and Order world conference at Lund the ecumenical rediscovery of the laity. An attempt made through a “laity dialogue” during a joint session of the Faith and Order Commission and the laity department in 1960 did not achieve much. The mandate of Faith and Order has been mainly concerned with the gathered life of the churches, their unity, worship and ministerial patterns, their common faith, life and witness. The famous statement on “Baptism, Eucharist and Ministry” (1982) speaks little to the experience and vocation of Christians of the lay people. If a new reflection on the ministry of the laity starts in the WCC it will be important that the Faith and Order Commission be fully involved, not only as one who teaches but also as one who is being taught.
5.WCC Department on Laity
The department on the laity (1955-71) developed a world-wide network of people, movements and organizations related to the ecumenical rediscovery of the laity. Out of this grew in 1972 the “World Collaboration Committee of Christian Lay Centres, Academies and Movements for Social Concern”. The centre laid much emphasis on study and on the training of lay leaders for the churches’ presence in the world. Insights from the Orthodox Churches became stronger, and a fruitful collaboration with people and movements in the Roman-Catholic lay apostolate were developed. While in the 1950s, 1960s and up to the mid-1970s much thinking and talking was done about the laity, necessitated the need for action.[6]
6.Roman Catholic Lay Apostalate
The various forms of Catholic Action and the initiatives by Pope Pius XII led to the three large world congresses on the lay apostolate in Rome (1951, 1957, 1967) and a world consultation in year of 1975, organized by the Roman Catholic “Permanent Committee for International Congresses of Lay Apostolate” (later the “Consilium de Laicis”). The first of these meetings were only internal Catholic affairs, but increasingly they became truly ecumenical events for two reasons: (i) the Concilium de Laicis and the WCC department on the laity strengthened their collaboration which led to jointly organized meetings. (ii) Catholic, Orthodox and Protestant lay people hoped that through their collaboration a major break-through will happen in the ecumenical movement.  Within the Roman Catholic Church the pronouncements of Vatican II strongly fostered the lay apostolate through the constitutions on the Church (1964), on the Church in the Modern World (1965) and through the Decree on the Apostolate of the Laity (1965). In 1976 the Consilium de Laicis received a more official status as the Pontifical Council for the Laity and came under stricter supervision of the Council. Reflection on the lay apostolate continued through papal statements.[7]
7.New Developments
Ecumenical study and action on the vocation of the laity is being resumed through the apostolic exhortation of Pope John Paul II on “Christifidelis Laici” in 1989. In the WCC the former sub-unit on “Renewal and Congregational Life” and in 1992 the work done by “Lay Participation towards Inclusive Community” has taken up the discussion of ecumenical study. Together with the World Collaboration Committee of Christian Lay Centres, Academies and Movements of Social Concern a large world convention was held at Montreat in 1993. This discussion tend to talk about “the laos: the whole people of God” which became more popular.
7.1.Ecumenical learning
The power of bringing together participants from different nations and Christian traditions into a small community which engages with the wider community in a particular context and which builds in space for reflection and experiential learning from and with one another is clearly seen in this model of ecumenical learning. It was seen too in the activity and learning which took place through the YMCA, YWCA and Student Christian Movement. It is a model with many similarities to that adopted by the Courses of Lay Leadership Training (CLLTs) run today by the networks of lay educational institutions.[8]
The IMC in 1952 pleaded for a fresh advance in ‘training for Christian Witness and service of the church in secular occupations overseas’. In Switzerland mission and church were experimenting in training laymen and women for this kind of service. In Great Britain an Oversea Service was formed with the initiative of the Conference of British Missionary Societies and the British Council of Churches, which provides intensive courses of study for men and women under appointment to secular posts in Government or commercial undertakings overseas. The Missionary societies also instituted a procedure by which Christian men and women going abroad to appointments of this kind may become ‘associates’ of the missionary society or members of an ‘Overseas Fellowship’ in token of their Christian commitment.[9]
7.2.Lay Ecumenical Theological Institute
The Ecumenical Institute participates in the reopening of the ecumenical discussion of the laity and new types of training. From 1947 onwards the pioneers of the new thinking on the laity gathered annually at Bossey, a few miles from Geneva and the institute collaborated with the WCC Secretariat for Laymen’s Work which had been created in 1949. Which led to the most important official statement of the WCC on the laity, namely the report of the 6th section of the WCC Assembly at Evanston in 1954 on “The Laity: the Christian in his vocation”.[10] Lay participants at the Evanston Assembly had expressed disquiet that the reports were written in a kind of theological language that they found difficult to understand. As Hans-Reudi Weber, the staff member of the Department of Laity, pointed out to the 1958 Central Committee, this had implications for the education of theologians and ministers as well as laity.
This concern which found expression in the work of the World Council of Churches, both in the kind of studies and experiments initiated by the department on the work of the Laity, and through the Ecumenical Institute John D. Rockfeller and Prof Kraemer are the prominent persons in this institute who gathered together representatives of the professions law, medicine, education, politics, the science and the arts, engaging them in study of the significance of the Christian revelation for these differing areas of social and vocational responsibility. Philosophers, theologians and pastors studied in this institute which enabled them for the Church’s’ task in the modern world. Later this Ecumenical theological Institute provided residential and longer programmes with the aid of University of Geneva.[11]
8.Youth Department of the World Council of Churches
The concern for young people and young adults, both being encompassed by the term 'youth' in the World Council of Churches, had been present from the beginning. The Youth Department of the World Council of Churches had a responsibility to be a point of ecumenical contact and inspiration and to enable collaboration and interaction. The committee which guided this work included representatives of the International Missionary Council and the World Council for Christian Education. As well as organizing conferences and meetings, the Youth Department took on responsibility the work camp programme which expanded across three continents. The physical tasks were of benefit but perhaps more so was the ecumenical learning: The work camps sponsored by the World Council of Churches provide opportunities for young people to participate practically in the ecumenical movement. The life of the camp itself, international and inter-confessional, involving work, worship, Bible-study, discussion and relations with the local community, is in itself a miniature ecumenical encounter. The projects chosen all relate to some concern of the World Council of Churches-for refugees, for the evangelism of industrial workers, for the strengthening of the Church's ecumenical life and witness. Young people who have taken part in such camps go back to their home communities with a new awareness of the task of the Church in the world, and the eagerness to translate it into local terms.
A “Statement of Policy for the Youth Department” was brought. Its primary task was “to help the churches and in particular the youth organizations of the churches in giving to their youth a sense of participation in and responsibility to the Church Universal as it finds its provisional expression in the ecumenical movement”. The Provisional Committee noted that the World Council was being encouraged to extend its work into other areas, one of which was Christian Education. The World Sunday School Association had direct relationships with the youth and children’s work of the churches. The Youth Department had continued to promote Ecumenical Youth Camps. The Youth Department was encouraged to help the churches develop catechetical and Christian education material which was relevant to young people and encouraged ecumenical growth.[12]
9.Christian education and lay movement in ecumenical movement
Sunday Schools began in England in the late eighteenth century as a social response to the behavior of children on their one day each week free of employment, rather than as a Christian nurture initiative.[13] At first Sunday Schools were not related to churches but established by people of goodwill on an interdenominational basis. The Sunday school movement developed and spread from England to many parts of the world. Local, national and global associations of Sunday Schools were formed in the nineteenth century drawing in an increasing variety of representation of traditions. The early pioneers worked for the “cause” without serious regard for denominational affiliation and so it can be called as “un denominational” or “nondenominational”.[14]
10.Impact of Lay movements
The most valuable effect of these movements was unity through mutual acquaintance among Christians and a realization of the value of joint endeavors. The Brotherhood movement has released new lay effort in Christian service. Women’s work in the church has been widened during the past few years. Prayer leagues have sprung out as a formal effort and common impulse uniting Christians everywhere. Many undenominational agencies for the distribution of scripture and to study gathered.[15]
The formation of the ecumenical movement in Asia had its origins in the founding history of the World YMCA (1855), World YWCA (1898) and WSCF (1895). Asian Students and Youth had their pioneering role in making an Asian ecumenical movement.[16] The youths and youth movements were instrumental in creating and building up an indigenous church geared towards self-reliance they raised the problem of cooperation and relation between foreign missionaries and national workers, they spoke of sharing a common life in Christ that broke racial barriers and expressed hope to bring about unity in the universal Christian church without denominational and national distinctions.
The World Wars had profound repercussions for Christian mission. Christianity was seriously challenged and the credibility of mission work collapsed. New questions on faith and theology were raised in the discussions. Christian youths assumed the role of being ambassadors of Christ to the world with the aim of evangelism and mission.
The youth movements played a very prominent role in the quest for unity among Indian churches. In 1947 CSI was inaugurated uniting four Reformed Churches. They also supported for the movement for unity resulted in the formation of CNI.[17] The CCA rural Youth Program was conceived in 1975 as a concrete response to encourage and support youth leadership and participation in the struggle for justice and liberation. This was mooted as an alternative to the church’s social concerns projects that were short term relief or charity oriented.[18] 
Conclusion
The term laity does had a Biblical origin but it signifies the common people in the church excluding Clergy. The laity were participating in the life of the world in a way which the institutional church and her clergy were not. This gave the laity a special role in communicating the gospel and in the total mission of the church. The term laity includes youth also, youth movements and lay movements were formed in response to be witness and to serve God in this world considering World as mission field. Missionary societies were another enterprises created by lay people with non-denominational venture to propagate gospel. Faith and order, WCC and Roman Catholic Lay Apostalate enabled lay people to participate in ecumenical movement leading to developments of Ecumenical Lay training and theology including all people. The training further developed to include Christian education, preparing study materials for Sunday school, conducting youth camps through youth departments etc. The role of youth and laity in forming ecumenical movement in Asia, and very particularly in India the formation of CSI and CNI is noteworthy.


Bibliography
Adams Brown, William.  Christian unity; Its principles and possibilities. New York:           Association Press, 1921
Goodall, Norman.  The Ecumenical Movement. New York: Oxford University Press, 1961.
Lemos, Avelino. ‘The Nature and Role of Lay People in the Church and in the World       According to the Decree Apostolicam Actuositatem” M.Th Thesis, Catholic university           of Portugal, 2014.
Ting Jin, Young. “The Role of Youths and Students,” in A History of the Ecumenical Movement in Asia. Vol II, edited by Ninan Koshy (China: Christian conference of Asia, 2004).
Wand, J.W.C. A History of the Modern Church. London: Methun and Co. Ltd, 1930.
Webliography




[2] William Adams Brown, Christian unity; Its principles and possibilities. (New York: Association Press, 1921), 276
[3] Norman Goodall, The Ecumenical Movement. (New York: Oxford University Press, 1961), 96.
[5] William Adams Brown, Christian unity; …, 276- 279.
[7] Avelino Lemos, ‘The Nature and Role of Lay People in the Church and in the World According to the Decree Apostolicam Actuositatem” (M.Th Thesis, Catholic university of Portugal, 2014), 6-11.
[9] Norman Goodall, The Ecumenical Movement…, 97, 98.
[11] Norman Goodall, The Ecumenical Movement…, 98, 99.
[13] J.W.C. Wand, A History of the Modern Church, (London: Methun and Co. Ltd, 1930), 227-228.
[15] William Adams Brown, Christian unity; …, 280.
[16] Young Ting Jin, “The Role of Youths and Students,” in A History of the Ecumenical Movement in Asia. Vol II, edited by Ninan Koshy (China: Christian conference of Asia, 2004), 198.
[17] Young Ting Jin, “The Role of Youths and Students,” in …, 201- 203
[18] Young Ting Jin, “The Role of Youths and Students,” in …, 215.

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