World Council of Churches
Introduction
Division in the church took place all
through the history of the church. That divisions was experienced in the
mission fields and there are voices to have missionary conferences to talk
about it. To foster unity lay people’s contribution is needed and with the
effort of the lay people WCC was formed. It helps the churches grow and live
together, it is not a church. There are various departments in it and is
closely connected with regional and national councils. Regional Christian
conferences have a significant role to promote ecumenical awareness. WCC is a
mile stone in the history of modern ecumenical movement. This paper will give
an account of its origin, purpose, structure, theology, assemblies and regional
and national councils.
Factors led to the
formation of WCC
Global mission conference in Edinburgh,
Scotland in 1910 is often called “the birth place of the ecumenical movement”.
When gospel was preached in many lands people came to view differences of
doctrine, church government and style of worship which divided the churches and
made proclaiming the gospel a difficult task.[1]
At the beginning of nineteenth century
William Carey from Calcutta wrote a letter to his mission society in London,
proposing global Christian conferences. From there arose three streams of development
IMC, Faith and Order, and Life and work, which were merged together with WCC.[2]
In 1920,
the church of Constantinople became the first church to appeal publicly for a
permanent organ of fellowship and co-operation of “all the churches”- “a league
of Churches” similar to the proposal after the first world war for a League of
Nations. Individual church leaders namely Archbishop Nathan Soderblom, founder
of L&W and J.H. Oldham, a founder of IMC called for a fellowship of
churches in 1920.
Proposal for organization
The
representatives of L&W and F&O met at London in July and decided to
bring the two together and to set up a fully representative assembly of the
churches. The proposed organization has no power to legislate the churches, but
it should be effective, deserve to win the respect of churches, and it should
be involved with the lay people. S. McCrea Cavert suggested the Name “World
Council of Churches”(WCC).
Committee to form WCC
Both
L&W and F&O accepted the proposal and appointed seven members to a committee
of 14 to form the WCC. Meeting in Utrecht in May 1938, a provisional committee
was created to form WCC. William Temple as Chairman, W.A. Visser’t Hooft as
general secretary. The provisional
committee established solid foundation for the WCC by resolving constitutional
questions concerning its basis, authority and structure. In October- November
1938, it send out formal invitations to 196 churches and Temple wrote a
personal letter to the Vatican secretary of state.[3]
In 1939
the provisional committee planned the first WCC general assembly for August
1941.But the world war intervened and delayed for another decade.[4]
But for
ten years the WCC had been “in process of formation”[5]
The period1940-1946 the committee could not
function properly, but the leaders gathered in USA, England and Switzerland. In
Geneva Visser took of several activities during war which contributed to supra
natural witness of the church: chaplaincy service among prisoners of war,
assistance to Jews and other refugees. After the war the provisional committee
met in Geneva and at Buchills, Pennsylvania. The committee affirmed that the
tragic war experience increased the churches determination to manifest their
fellowship. By 1948, 90 churches had accepted the invitation to join WCC.
Establishing WCC
The
inaugural assembly convened on 22, August 1948 in which 147 churches from 44
countries ready to participate in the WCC, but there was no sign of Roman Catholics.
Formally WCC constituted at the first general assembly on 23 August 1948. It
became the most visible international expression of varied streams of
ecumenical life in the 20th century. Two of these streams L&W,
F&O merged at the first assembly. IMC expressed interest in the WCC at
Tambaram1938, but decided to continue as a separate body helped facilitate the
eventual entrance of churches into the WCC, “associated” with it from 1948, and
eventually integrated in 1961.
The
constitution of WCC and the newly organized fellowship of churches issued its
message. “Christ has made us his own, and he is not divided. In seeing him we
find one another. Here at Amsterdam we have committed ourselves afresh to him,
and have covenanted with one another in constituting the WCC, we intend to stay
together.”[6]
The formation was raised to an official level, comments and reflections were
made as draft entitled “The Ecclesiological Significance of the
WCC” which was submitted to the central committee at Toronto in1950, also
called as “Toronto Statement” clearly declares: “The WCC is not and must never
become a Super-Church.” Its competence does not even cover union negotiations;
its purpose is “to bring the churches into living contact with each other.”[7]
At Amsterdam the world council represented only a stage in a process. The churches
themselves accepted the responsibility for the ecumenical movement and that the
ecumenical movement received a firm foundation in the continuous life of churches.[8]
Basis
The inaugural
assembly declared: “The World council of churches is a fellowship of churches
which accept our Lord Jesus Christ as God and Savior”. This formulation gave
rise to controversies. later at New Delhi third assembly reformulated as “ a
fellowship of churches which confess the Lord Jesus Christ as God and Savior
according to scriptures, and therefore see to fulfill together their common
calling to the glory of the one God, Father, Son and Holy Spirit.”[9]
It is not a confession of faith.[10]
Nature and purpose.
The
members understood that WCC was not a church above them. The nature of WCC was
understood from its Toronto statement in 1950, accordingly the WCC “is not and
must never become a super-church”. It does not negotiate union between two
churches and it should not be based on any one particular conception of the
church. The functions and purpose of the WCC and its organs are changing, in
statement and in fact,[11]
from
the concerns of its member churches.[12]
Organization
WCC
programmes are a service in the name of the member churches and a service to
all the churches, members or not. The WCC discharges its legislative and
executive functions through the assembly, the central committee and through the
officers and subordinate bodies of the general secretariat.
The
assembly is the supreme legislative body which determines WCC policies and
reviews their implementation in its programmes. Meeting every seven or eight
years, it is composed of voting delegate selected by the member churches. It
elects the six WCC presidents, who form the presidium, and members of the
central committee. The central committee allocates the assembly seats to the
member churches on the basis of numerical size, confessional representation and
geographical distribution.[13]
The
central committee is the main continuation body between assemblies. Ordinarily
meeting each year, alternatively in Geneva and elsewhere, it implements
assembly policies by approving and reviving programmes and determining
priorities among them, adopts the budget and secures financial support, and
elects the 14-16 non ex-officio members of the executive committee. The central
committee has 145 and executive committee has 27 members. The general secretary
is the chief of WCC and heads the staff comprising those who conduct the
continuing operations. He or she is elected for a term of five years by central
committee and is accountable to it.
Departments of WCC
At Amsterdam
WCC set up 12 departments in aware of the need of structural constant they are
Faith and order, study, Evangelism, laity, Youth, Women, Interchurch
aid/refugees, International Affairs, Ecumenical institute, Publications, Library
and Finance. Most of these offices are in Geneva. Growth of WCC showered the
need of various departments, and the Evanston assembly provided four divisions
(1) Studies- faith and order, Church and society, Evangelism and Missionary
studies;(2) Ecumenical Action-Youth, Laity, Men and women in Church and
society, Ecumenical institute; (3)Interchurch Aid/refugees and international Affairs;
and (4) Information.[14]
Member Churches
The member Churches choose voting
representatives to send to the bodies’ that govern the council, set its
priorities and review its work. The churches that make up the WCC are organized
bodies of local parishes or congregations, within a single nation often
described as “denominations”. The number has grown more than 300 from more than
hundred countries.
Criteria to be eligible
to WCC
The church has a “sustained independent
life and organization”, including the right to decide to apply for WCC
membership without the permission of anybody or person, and must practice
“constructive ecumenical relations” with other Churches in its country and
region. A member of 25,000 and between 10,000 and 25,000 members may become “associate
member Churches” if they fulfill other criteria., Becoming a WCC member
signifies Church’s “faithfulness to the basis of the council, fellowship in the
council, participation in the life and work of the council and commitment to
the ecumenical movement as integral to the mission of the church. There is no annual
membership fee, but it is the responsibilities of membership that churches “make
an annual contribution to the general budget and programmes of the WCC, with
their resources”.[15]
WCC assemblies
First assembly
The
first assembly met at Amsterdam, Netherlands, 22 August to 4 September 1948;
351 delegates from 147 churches under the theme “Man’s disorder and God’s
Design”; (1) The universal church in God’s design, (2) the church’s witness to
God’s design,(3) the church and the disorder of society, (4) the church and the
international order.[16]
The WCC
first assembly marked the assumption by the churches of responsibility for the
ecumenical movement as its message made clear: “Here at Amsterdam we have…
covenanted with one another in constituting this world council of churches. We
intend to stay together.” Most of the participants were from North America and
Western Europe, only 30 from Asia, Africa and Latin America. Amsterdam clearly
said that the churches had decided to come together in accordance with the will
of the Lord of the church. The first assembly adopted the WCC constitution,
laid conditions for membership, outlined programmes, discussed relationships
with other ecumenical bodies and addressed a message to churches-a practice
repeated by succeeding assemblies. The assembly discussed on various issues
such as Evangelism, mission, a responsible society and opposed war and
imperialism.
Second assembly
At Evanston,
USA, 15 to 31 August 194; 502 delegates, from 161 member churches, the theme is
“Christ-the Hope of the World”; (1) Our ones in Christ and our disunity as
churches, (2) the mission of the church to those outside her life, (3) the
responsible society in a World perspective, (4) Christians in the struggle for
world community, (5) the churches amid racial and ethnic tensions, (6) the laity:
the Christian in his vocation.
This
assembly experienced a difficult and controversial theological theme. The
concept of Christian Hope where there were two different opinions: European
churches tended to be eschatological, North American churches stressed here and
now. Evanston defined clearly the phrase “responsible society”, but not an
alternative social or political system, a criterion by which all the existing
social orders be judged. Socio-economic problems in the economically
underdeveloped regions were given increasing attention. It affirmed
responsibility for Christian peace and justice and urged governments to ban all
weapons of mass destruction and abstain from aggression. It stressed the
missionary task of the laity, which “bridges the gulf between the church and
the world” and “stands at the very outposts of the kingdom of God”. The
participation of Younger churches can be found and their presence were felt in many
ways, The council was centered on the word of God, theologically alert and
becoming better equipped to help the churches to discover their common heritage.
Third assembly
At New
Delhi, 19 November to 5 December 1961; 577 delegates from 197 member churches,
theme is “Jesus Christ- the light of the world”; (1) Witness, (2) service, (3) unity.
The
theme was again Christocentric, not discussed the issue of world religions. The
IMC was integrated into WCC becoming the division on World mission and
evangelism. WCC basis was extended by approval the phrase” according to scriptures”
and the Trinitarian formula. The presence of orthodox churches, two Pentecostal
churches from Chile, 11 African churches, 5 Asian churches, 2 South American,
and5 were from Europe and North America joined newly to WCC. The assembly faced
theological problem of understanding other religions in the light of Jesus
Christ. How to distinguish Christian’s service from mere philanthropy. The
problems of the third world political, economic, and social change were discussed.
Moreover stressed on unity of churches.
Fourth assembly
At Uppsala,
Swedan, 4 to 20 July 1968; 704 delegates, from 235 member churches met and
discussed on the theme “Behold, I Made all Things New”; (1) The Holy Spirit and
the catholicity of the church, (2) renewal in mission, (3) world economic and
social development, (4) towards justice and peace in international affairs, (5)
worship, (6) towards new styles of living.
Uppsala,
the WCC’s most activist and politically oriented assembly can be seen as ending
an era in the ecumenical movement and making a new beginning. The vigorous
presence of youth whose demonstrations made it clear that they were not
satisfied with the role given them at the assembly.
Uppsala set
the unity and catholicity of the church squarely within the sphere of God’s
activity in history. The idea of “a genuinely universal council”, able to speak
for all Christians was articulated. Jesuit Roberto Tucci referred the
possibility of the Roman Catholic Church joining the WCC- a challenge that was
seriously discussed in the following years.
The impact of globalization was discussed, it describes worship as”
ethical and social in nature” and thus” oriented towards the social injustice
and divisions of mankind”. In the wake of Uppsala several new programmes were
added to the WCC: the programmes to combat Racism, the commission on the
churches’ participation in development, the Christian Medical Commission, Dialogue
with the people of Living Faiths and Ideologies, and the sub unit on Education
Unit II, Justice and service, became from 1971 onwards the largest unit in the
Council.
Fifth assembly
At Nairobi,
Kenya, 23 November to 10 December 1975; 676 delegates from 285 member churches
participated and discussed on the theme “Jesus Christ Frees and Unites”; (1) Confessing Christ today, (2) what unity requires,
(3) seeing community, (4) education for liberation and community, (5)
structures of injustice and struggles for liberation, (6) human development. Nairobi
has been described as an assembly of consolidation, providing theological
understanding for much that surfaced in Uppsala. It declared that faith in the
triune God and socio-political engagement, conversion to Jesus Christ and active
participation in changing economic and social structures belong together and
condition one another. A continuous discussions on interfaith dialogue, debate
on evangelism a related spirituality to involvement. The section 1 asked the
churches to respond to the three agreed statements on Baptism, Eucharist and
Ministry, compiled by the commission on Faith and Order.
Sixth assembly
At Vancouver, Canada, 24, July to 10 August
1983; 847 delegates, from 301 member churches “Jesus Christ – the life of the
World”; (1) Witnessing in a divided world, (2) taking steps to unity, (3)
moving towards participation, (4) healing and sharing life in community, (5)
confronting threats to peace and survival, (6) struggling for justice and human
dignity, (7) learning in community, (8) communicating credibly.
The
Vancouver assembly is considered as “re-integrated assembly”, it witnessed the
most representative gathering in ecumenical history of 4,500 people each day.
Among the voting delegates 30% were women, 13 youth (below 30), and 46% lay
people. Leadership by women, the celebration of Eucharist according To Lima
liturgy, and a night long vigil to mark the anniversary of the atomic bombing
in Hiroshima and Nagasaki, the influx of thousands for worship services are
uniqueness of this assembly. Canada’s culture and concerns made a strong impact
on the gathering.
Churches
were requested to respond officially to the BEM document before the end of
1986. The assembly received the fifth report of the WCC-RCC joint working
group, with an outline of future work. Evangelism and Christian education were
put on wide attention in the contexts of culture, worship, the poor, Children
and religious pluralism. Emphasized on mutual commitment to Justice, peace and
the integrity of all creation. A Christian resistance to racism, sexism, caste
oppression, economic exploitation, militarism, violations of human rights, and
the misuse of science and technology.
Seventh assembly
At Canberra, Australia, 7 to 20 February 1991;
842 delegates, from 317 member churches, the theme is “Come, Holy Spirit- Renew
the whole Creation”; (1) Giver of
life-sustain your creation, (2) Spirit of truth-set us free,(3) Spirit of
unity-reconcile your people,(4)Holy Spirit-transform and sanctify us. The
delegates from member churches reduced to fifth of Vancouver assembly, may be
the war at Gulf is one reason, and the short of youths. The theme was more
stressed daily in worship services and other related matters. The assembly
discussed and made clear that Eucharist, ordained ministry and the nature of
church remained painful stumbling block to full communion.[17]
Eighth assembly
It held
in Harare, Zimbabwe in December 1998. “Turn to God- Rejoice in Hope”. This
assembly marked with the golden jubilee year. The assembly gave importance to
two interrelated dimensions. It looked back on its life and work over the past
five decades and called for repentance or metanoia. To move forward with hope,
renewed strength and joy. Konard Raiser says, it was a new century and a new period
in the life of the WCC, to recommit themselves to the ecumenical vision. The
assembly stood by the side of the victims of injustice and sought life in its
fullness. It vowed to set the captives free and to maintain the unity of human
beings and the entire inhabited world.[18]
Ninth assembly
The Ninth Assembly of
the World Council of Churches (WCC) brought 700 delegates together in
Porto Alegre, Brazil for discussion and worship on the theme “God, in your
grace, transform the world.” Plenary sessions addressed topics such as economic
justice, religious plurality, and Christian unity, while other elements of the
assembly fostered discussion on ecumenism in the twenty-first century and the
future of the WCC, Orthodox participation in the WCC, and the challenges and
opportunities of interreligious dialogue. The assembly also marked the
organization's first large-scale use of a consensus-based model of
decision-making, a move reflected in the revised constitution adopted during
the event. Increased youth participation, especially in leadership roles, was
another new element of the assembly. In official business the assembly voted to
reduce the WCC's programmatic focus in order to be more effective with reduced
resources, and delegates passed resolutions on a variety of international issues,
including terrorism and reform.[19]
Tenth
assembly
The 10th Assembly of the World Council of
Churches (WCC), held in Busan, Republic of Korea, during late October and early
November 2013 on the first day of the assembly, “5,000 Christians representing
more than 300 churches and 100 countries including 2,500 Korean Christians
gathered” The theme of the Busan assembly, “God of life, lead us to justice and
peace,” is a prayer that is very appropriate in our world today. The six thematic
plenaries of the assembly were (1) God of life, lead us to justice and peace;
(2) Asia plenary: Living together in God’s justice and peace; (3) Mission: A call
to life-giving witness; (4) Unity in Christ: The journey of the fellowship; (5)
God of life lead us to do justice in today’s world; (6) God of life lead us to
build peace in today’s world.[20]
Theology of WCC
Theology is understood as reflection on
the Christian faith. The theological reflection crystallized into a discussion
within the WCC of a “vital and coherent theology” Several years discussions
were held with the participation of three theologians Jose Miguez –Bonimo
Argentina, Paulos Mar Gregorious and M.M Thomas from India. A major WCC
emphasis during this period was justice, peace and the integrity of creation
(JPIC). In several ways JPIC illustrated the promise and the problems of trying
to do theology ecumenically.
The major recommendation from the “vital
and coherent theology” discussion in the WCC was to encourage more interaction
among the various sectors of the council. The call for “coherence” does not
mean that there is or can be a single normative ecumenical theology. German
ecumenical theologian Konard Raiser has traced the history of ecumenical
theology in five overlapping phases:
1.
Ecumenical beginnings owed much to the
evangelical revival of the 19th century and its reaction against
widespread indifference to the gospel. This was largely a non-intellectual,
non-denominational theology. Indeed the birth place of ecumenical movement did
not discuss doctrinal divisions.
2.
Protestant liberalism was in the
preeminence from mid 1920s. The life and work movement reflected many of the
impulses associated with “social gospel”- a term still used negatively by some
critics of WCC involvement in economic and political questions.
3.
Karl Barth, Reinhold Niebuhr and Emil
Brunner insisted theology depends only on God’s self-revelation in scripture,
not on human culture, became more and more influential in the ecumenical
movement up to the end of World War II.
4.
‘Biblical theology” – interpreting the
Bible from the point of view of Jesus Christ as the center of the history of
salvation- dominated ecumenical theology in the first years of the WCC.
5.
Systematic theologies of Barth, Tillich
and others waned in the early 1960s, the ecumenical movement rediscovered a
prophetic tradition of theology relevant by “contextualizing” it, rooting it in
its historical and cultural setting.
Hence there are diversity of theologies
within the ecumenical movement today. Alongside attempts to produce traditional
theologies, on the basis of a Christian confession, and efforts at “consensus
theology” acceptable across traditional lines, there are called “genitive
theologies” (theology of revolution, theology of poor) and “adjectival
theologies” (feminist, black theologies).
All these theologies are contextual, for
each arises from a given context. Their existence within one ecumenical
movement is not in itself a mark of incoherence, but reflects the movements’
diversity and vitality. As Miguez puts, the coherence needed in ecumenical
theology is that of a “living, growing organism”, not the mechanical coherence
of a smoothly running machine”. Theology – reflection on the faith in ongoing
dialogue with the Tradition – will continue to be on the ecumenical agenda.[21]
Regional conferences
The regional ecumenism in 1960 in the
southern hemisphere was partly a response to the political needs of the time.
Churches in the third world were greatly affected by the geopolitical contexts.
The principal aims of these regional councils are to help member churches
promote Christian unity, shape a common response to socio-political and ethical
issues of regional concern and serve as a bridge between churches of the region
and global organizations.
The origin of CCA[22]and
MECC[23]
go back to 1921 and 1929. The genesis and formation of other regional councils coincide
with the development of the WCC. Except the CEC[24]
formed in 1959 all other REO’s[25]
came into being between 1963 and 1982, a period which WCC acquired more
membership of churches from Africa, Asia and Latin America, Orthodox churches
of central and Eastern Europe.[26] The AACC[27]
in 1963, PCC[28]
in 1966, CCC[29]
in1973, CLAI[30]
in 1982 are some of the regional ecumenical organizations. Regional councils
exists and operate in all major geopolitical areas of the globe. NCCCUSA[31],
CCC[32]
are few in North America.[33]
Asian Christian because of new ecclesial
realities formed the East Asia Christian Conference (EACC) in 1959 which in 1973
became the Christian Conference of Asia. In the middle East a similar
organization emerged The Near East Council of Churches in 1929, where Anglican
and Protestant churches and mission agencies was transformed into MECC[34]
in 1974. It was fully representing the regional churches and predominated by
orthodox churches.
Regional councils have their own
characteristics and differ considerably in terms of history, context,
membership, structure and decision making process. The RCC[35]
enjoys membership in three REOs –the Caribbean, The pacific and the Middle
East. REOs share with WCC the affirmation that they are a fellowship of
churches which confess the Lord Jesus Christ as God and Savior according to scriptures
and therefore see to fulfill together their common calling to the glory of the
one God, Father, Son and Holy Spirit.
WCC foster relationships with regional
and national councils by creating a secretariat on relationship with WCC and
NCC and other Christian councils. The central committee of WCC in 1971
recognized REOs as “essential partners in the ecumenical enterprise”, given
right to attend assemblies and central committee meetings through delegates or
advisors. At all levels the priority of WCC must be in fostering ecumenical relationships
between churches, communities, groups and ecumenical organizations. The impact
was through dialogue between REO and WCC. WCC acknowledges the fact that regions
set their own priorities which often cannot easily be fitted into global network,
and admitted inter-regional cooperation without the involvement of WCC.
For a wider ecumenism the central
committee adopted a policy statement “Towards a common understanding and vision
of the WCC” (CUV). The relationship with REO became the prime discussion of the
eight assembly. It point for coordination were no longer questioned; “The
challenge is to move to a common ecumenical agenda which will not only require
coordination but steps towards an integration of ecumenical structures”.[36]
National Christian
councils
Dr. J.H. Oldham in 1922 wrote the
proposed formation of National Christian councils as “New Spiritual Adventures
in the mission Field”. Dr. Mott’s Judged and affirmed,” My first and my greatest
contribution to the International Missionary Council was to bring about the
formation of the National Christian Councils.” Hoog in his statement “For years
no other body existed to nit the younger churches, through the National Christian
Councils, into the organized fabric of world Christianity”
Growth of the National Christian
councils
In 1910 there were two National
Christian councils, 1928 at Jerusalem meeting there were twenty three and it
increased to twenty six in the Madras conference in1938. The progressive growth
in the number of such councils brought them in the gatherings of the International
Missionary council. These councils of churches and missionary societies and the
national or regional missionary agencies, now existed in every continent. NCC
owed the origin to the initiative of IMC which form the important and integral
part of the ecumenical movement.[37]
Conclusion
WCC is not a church but it is an
organization where churches come together under a common faith. The structure
and agenda of WCC changes as its member churches got involved. It has close
relation with national and regional councils. Each of the assemblies has its
own theme and there will be discussion and decisions on that theme. The issues
will contemporary and a pressing need to the world. More number of churches are
becoming members in this organization and so the structure and agendas are
changing every now and then.
Bibliography
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the Ecumenical Movement 1517-1948 edited by Ruth Rose, and Stephen Charles Neil third edition. Geneva WCC, 1954.
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“National Council of churches,” in A
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second edition edited by Harold E Fey. Geneva: WCC, 1970.
Ruger,
H. “Defining the nature and function of the World Council of Churches, from the
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Senturias, Erlinda N. and Theodore A.
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A History of Ecumenical Movement and
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Tom. “World Council of Churches,” Dictionary
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Van
Elderen, Marlin. Introducing the World Council of Churches. Geneva: WCC Publications, 1990.
Webliography
https://berkleycenter.georgetown.edu/events/ninth-assembly-of-the-world-council-of-churches. Accessed on 04-09 2016.
[1] Marlin Van
Elderen, Introducing the World Council of
Churches (Geneva: WCC Publications, 1990), 18. (Here after cited as Marlin,
Introducing… )
[2] Marlin, Introducing… 19
[3] Tom Stransy, “World Council of
Churches,” Dictionary of the Ecumenical
Movement, edited by Nicholas Lossy(Geneva: WCC Publications, 1991), 1083.
[4] Tom, World…1084
[5] Marlin, Introducing…, 23.
[6] Tom, World…1083, 1084
[7]
H. Ruger, “Defining the nature and function of the World Council of Churches,
from the Toronto Statement (1950) to the Ecumenical Way (1966),” in A
History of The Ecumenical Movement Vol II 1948-1968,edited by Harold E.
Fey, (Geneva: World Council of Churches,1970),27.
[8] William Adolf
Visser’t Hooft, “The genesis of the world council of churches,” in A
History of the Ecumenical Movement 1517-1948 edited by Ruth Rose, and
Stephen Charles Neil third edition, (Geneva WCC, 1954) ,721.
[9] Tom, World…, 1084.
[10] Marlin, Introducing…, 4.
[11] Tom, World…, 1084, 1085.
[12] Marlin, Introducing…, 3.
[13] Tom, World…, 1086.
[14] Tom, World…, 1087.
[15] Marlin, Introducing…,4-6.
[16] Ans J. Van Der Bent “World
Council of Churches,” Dictionary of the
Ecumenical Movement, edited by Nicholas Lossy (Geneva: WCC Publications,
1991), 1090.
[17] Ans, World…, 1091- 1096.
[18]
O.L Snaitang, A History of Ecumenical
Movement and Introduction.(Bangalore: BTESSC, 2014),140-141.
[19] https://berkleycenter.georgetown.edu/events/ninth-assembly-of-the-world-council-of-churches
(Accessed on 04-09 2016).
[20] Erlinda N. Senturias and Theodore A.
Gill, Jr. Encountering the God of Life (Geneva;WCC,2014),5,19.
[21] Marlin, Introducing…, 141-144.
[22] Christian conference of Asia
[23] Middle east Council of Churches.
[24] Conference of European Churches
[25] Regional ecumenical rganizations
[26] George Tsetsis,
“The significance of Regional Ecumenism,” A
history of the Ecumenical Movement Volume 3 1968-2000, edited by John
Briggs, Mercy Amba Oduyoye and Georges Tsetsis (Geneva: WCC, 2004), 461.
[27] All Africa Conference of
Churches
[28] Pacific Conference of Churches
[29] Caribbean Conference of Churches
[30] Latin America Council of
Churches (ConsejoLatinamericano de Igesias)
[31] National council of the churches
of United States of America
[32] Canadian council of churches
[33] George, The Significance…, 461
[34] Middle East Council of Churches
[35] Roman Catholic Church
[36] George, The Significance…,462- 466.
[37] Frank,
“National Council of churches,” in A
History of the ecumenical Movement Volume 2 1948-1968 second edition edited
by Harold E Fey (Geneva: WCC, 1970). 95-100
