What is ecumenicalism?

[Stan]

One thing it is not, is having all churches believe and people the same thing.

An example is when a Methodist Church rents out their Church to Adventism on Sabbath.

Another example is Churches taking turns to feed the homeless and destitute on a roaring basis.

Another example is when one Church stands up for the protection of another Churches Religious Liberty.

[Tom Wetmore]

What is ecumenicalism? Or maybe more precisely, what is the charge of ecumenicalism?

A hobby horse, ironically ridden into battle against ones own...

It is never ridden to visit the neighbors. It is never ridden on an errand of mercy.

But seriously, I am puzzled by our traditional fear of the idea of ecumenicism which is Christian unity. Imagine followers of Christ in peace and harmony, as one, in unity of mind and heart...

On the eve of his crucifixion Jesus prayed for the unity of his followers. And ever since it seems his followers have made a mockery of that prayer by finding as many ways as possible to divide up the body of Christ and fight against unity. When will His prayer ever be answered?

[debbym]

depends on who you are talking to as to what ecumenicism is.

from official sda position on ecumenism

Ecumenical Understanding of Scripture

Adventists see the Bible as the infallible revelation of God's will, the authoritative revealer of doctrinal truth, and the trustworthy record of the mighty acts of God in salvation history (see Fundamental Beliefs of Seventh-day Adventists: 1. The Holy Scriptures). Adventists see the Bible as a unity. For many WCC leaders the Bible is not normative and authoritative in itself. The emphasis is on Biblical diversity, including at times demythologization of the Gospels. For a large number of ecumenists, as is the case for liberal Christianity in general, inspiration lies not in the Biblical text but in the experience of the reader. Propositional revelation is out; experience is in.

Apocalyptic prophecy is given practically no time-of-the-end role. Pro forma references to the Parousia are made, but have no implications for urgency and make little measurable impact on the ecumenical concept of evangelistic mission. There is here the danger of eschatological blindness.

Seventh-day Adventists see the Biblical picture of sin and redemption within the framework of the "great controversy" between good and evil, between Christ and Satan, between God's Word and the lies of the impostor, between the faithful remnant and Babylon, between the "seal of God" and the "mark of the beast."

Adventists are, first and foremost, people of the Word. While believing in the unconditional authority of the Scriptures, Adventists recognize that the Bible was "written by inspired men, but it is not God's mode of thought and expression. It is that of humanity. God, as a writer, it not represented. . . . The writers of the Bible were God's penmen, not His pen.Selected Messages, book 1, p. 21. Many ecumenists would say that the Biblical text is not the word of God but contains this word as men respond and accept it. In contrast, Adventists would say that the utterances of the Bible writers "are the word of God" (ibid.). God is not on trial; neither is His Word, form criticism notwithstanding. It is man vis-�-vis the Bible who is on trial.

Ecumenical Understanding of Mission and Evangelism

The traditional understanding of mission highlights evangelism, that is, the verbal proclamation of the gospel. The ecumenical approach sees mission as involving the establishment of shalom, a kind of social peace and harmony. Adventists have problems with any tendency to downplay the primary importance of announcing the good news of redemption from the stranglehold of sin. In fact, the traditional, including Adventist, view of salvation has always been the saving of individuals from sin and for eternity. Ecumenical evangelism sees salvation as primarily saving society from oppressive regimes, from the ravages of hunger, from the curse of racism, and from the exploitation of injustice.

The Adventist understanding of conversion means for a person to experience radical changes through spiritual rebirth. The majority emphasis in WCC circles appears to be on changing-converting-the unjust structures of society.

As we see it, in the area of evangelism and foreign missionary work the fruits (or maybe we should say lack of fruits) of ecumenism have often been less evangelism (as we understand it-from Paul to Billy Graham), less growth and more membership decline, fewer missionaries sent out, proportionally less financial support coming in. In fact, the missionary outreach has shifted away from mainline "ecumenical" churches to conservative evangelicals. It is sad to see such a large evangelistic potential lost to the missionary movement, especially at a time of increasingly active and militant Islamic outreach and the awakening of Eastern and indigenous religions.

The recent and successful Seventh-day Adventist One Thousand Days of Reaping campaign ran counter to the ecumenical low-key "joint mission" approach. The latter may sound good in an ecumenical study paper, but soul-winning results are really not there. The paraphrase of an old saying has some relevance here: "The proof of the ecumenical pudding lies in the evangelistic eating."

Ecumenical Understanding of Sociopolitical Responsibility

Admittedly, the whole question of Christian social and political responsibility is a complicated one. The WCC and other councils of churches (such as the National Council of Churches in the United States) are heavily involved in what are usually seen as political questions. The Seventh-day Adventist Church is very much more circumspect in this area (in comparison to evangelism, where the tables are turned!).

Much ecumenical thinking in the area of political responsibility includes or involves: (1) a secularization of salvation; (2) a postmillennial view advocating the gradual political improvement and social betterment of humankind and the establishment through human effort, as divine agents, of God's kingdom on earth; (3) adaptation of Christianity to the modern world; (4) evolutionary utopian faith in progress; and (5) socialistic collectivism, favoring some form of egalitarianism and the welfare state, but not Communist materialism.

Presumably, ecumenical social activists consider Adventism as a utopian vision of pie in the apocalyptic sky by and by; this is wrong. Faced with the many problems of society, Adventists cannot be, and generally are not, apathetic or indifferent. Witness this: extensive hospital-clinic-health institutions serving millions of people every year; a large educational system circling the globe with nearly five thousand schools; Adventist Development and Relief Agency-a rapidly expanding worldwide service of the church in areas of acute and chronic need. Several other service activities could be referred to.

The Seventh-day Adventist Church believes it is necessary to distinguish between sociopolitical activity of individual Christians as citizens and involvement on the corporate church level. It is the church's task to deal with moral principles and to point in a Biblical direction, not to advocate political directives. The WCC has at times been involved in political power plays. While Adventism will sow seeds that will inevitablyinfluence society and politics, it does not wish to be entangled in political controversies. The church's Lord did state: "My kingdom is not of this world" (John 18:36), and like her Lord the church wishes to go "about doing good" (Acts 10:38). She does not wish to run the government, either directly or indirectly.

[rudywoofs (Pam)]

thanks for the link, Debby.

I liked the following:

"Adventist leaders should be known as bridge builders. This is not an easy task. It is much simpler to blow up ecclesiastical bridges and serve as irresponsible "Christian commandos."

"Ellen White has said: "It requires much wisdom to reach ministers and men of influence. Evangelism, p. 562. Adventists have not been called to live in a walled-in ghetto, talking only to themselves, publishing mainly for themselves, showing a sectarian spirit of isolationism.

"It is, of course, more comfortable and secure to live in a Seventh-day Adventist fortress, with the communication drawbridges all drawn up. In this setting one ventures from time to time into the neighborhood for a quick evangelistic campaign, capturing as many "prisoners" as possible, and then disappearing with them back into the fortress.

"Ellen White did not believe in the isolationist mentality: "Our ministers should seek to come near to the ministers of other denominations. Pray for and with these men, for whom Christ is interceding. A solemn responsibility is theirs. As Christ's messengers we should manifest a deep, earnest interest in these shepherds of the flock.Testimonies, vol. 6, p. 78."

[debbym]

thanks for the link, Debby.

I liked the following:

"Adventist leaders should be known as bridge builders. This is not an easy task. It is much simpler to blow up ecclesiastical bridges and serve as irresponsible "Christian commandos."

"Ellen White has said: "It requires much wisdom to reach ministers and men of influence. Evangelism, p. 562. Adventists have not been called to live in a walled-in ghetto, talking only to themselves, publishing mainly for themselves, showing a sectarian spirit of isolationism.

"It is, of course, more comfortable and secure to live in a Seventh-day Adventist fortress, with the communication drawbridges all drawn up. In this setting one ventures from time to time into the neighborhood for a quick evangelistic campaign, capturing as many "prisoners" as possible, and then disappearing with them back into the fortress.

"Ellen White did not believe in the isolationist mentality: "Our ministers should seek to come near to the ministers of other denominations. Pray for and with these men, for whom Christ is interceding. A solemn responsibility is theirs. As Christ's messengers we should manifest a deep, earnest interest in these shepherds of the flock.Testimonies, vol. 6, p. 78."

i appreciate your shared comments Pam,

God so loved the world.

When we are Christian or SDA Christian we are still the world God loved. When we step into the "us, them" mentality, and no longer feel part of the world, we lose touch with our need of God, and we lose touch with God.