Evangelism from a WCC Perspective: a Recollection of an Important Ecumenical Memory, and the Unfolding of a Holistic Vision1

Abstract

Having to present a brief survey on WCC perspectives on evangelism is a huge task that at first sight seems to be an almost impossible undertaking because several difficulties have to be encountered, including: * vast amount of material that normally would have to be consulted; * risk of reading one's own biased perspectives and preferential interests into WCC history of debate on evangelism; * small dividing line that exists between broader area of thinking in general, and specificities that have to do with area of dialogue on evangelism; * constraints of time and space that allow only for a brief presentation of major trends and themes, without it being as deep as topic deserves. With regard to understanding of mission vis-a-vis evangelism, it might be helpful to refer to definition that is included in and evangelism in unity today from 2000: Use of terminology: For some Christians and churches terms mission and evangelism, although related, are perceived differently, for others two are virtually identical in both meaning and context. In present document two terms are used with some differentiation: a) Mission carries a holistic understanding of proclamation and sharing of good news of gospel by word (kerygma), deed (diakonia), prayer and worship (leiturgia), and everyday witness of Christian life (martyria); teaching as building up and strengthening people in their relationship with God and each other; and healing as wholeness and reconciliation into koinonia--communion with God, communion with people, and communion with creation as a whole. b) Evangelism, while not excluding different dimensions of mission, focuses on explicit and intentional voicing of gospel, including invitation to personal conversion to a new life in Christ, and to discipleship.([section]7) (2). I Ecumenism rooted in missionary movement and as passion for evangelism: formative period 1910-1948 If one meditates on relation between evangelism and ecumenical movement as a whole, one cannot deny fact that ecumenism as such owes its very existence to evangelical concern. For most of decades of 20th century, it does not make sense to speak about two distinct movements, namely, one for world evangelization and one for world ecumenism. In fact, they have been one, or at least very closely interrelated. The 1910 World Missionary Conference in Edinburgh, which opted for vision of the evangelization of world in this generation--the motto of Student Volunteer Movement for Foreign Missions--derived its strength and major thrust from a strong drive towards evangelization. The 19th-century Protestant missionary movement, student Christian movements in America and Britain (D. L. Moody) or YMCA, all centred on rediscovery of Bible and evangelistic task. It was following their mandate to pursue unfinished missionary obligation that brought them into contact with people of other Christian churches, and made them pioneers of an ecumenism rooted in a common desire for evangelization of world. Many of early pioneers of ecumenical movement, such as J. R. Mott, J. H. Oldham and others, never lost their rootedness in a movement that was rooted in zeal to share gospel with others. Set in still optimistic and even triumphalistic tone of mission spirit of 19th century, eight commissions set up by Edinburgh conference developed a strategic master plan for evangelization, and with proper data, strategies and troops assigned. It is interesting to see that Edinburgh was much less interested in a theology of evangelism because a common awareness and understanding of evangelistic task was just seen and experienced as a given reality. And that reality was geared towards practice and strategic steps needed for fulfilling that task. …