MISSION AFTER THE HARARE ASSEMBLY

Abstract

What can be envisaged? Introduction Time is passing quickly and, for those who had the privilege of attending the WCC assembly at Harare in Zimbabwe, the vivid memory of the experience is fading will soon become part of history. Yet it seems only yesterday that we were all taking photos collecting souvenirs, trying to immortalize different parts of this great gathering of the ecumenical family. With these few months of distance we can say without fear of contradiction that this second assembly on African soil was a success. We can say a heartfelt 'bravo' to those who gave themselves body soul to organizing this great event. Endorsing what was said by many participants - this was reflected in the joy on their faces - special congratulations are due to the people who organized the worship services liturgical celebrations. Here in particular we have every reason to speak of a success we could see beyond all doubt the presence of the Spirit of God inspiring women men from all parts of the world gathered in Christ's name around the Word. (I should have liked to be able to add and communion in the eucharist!) The Harare assembly is behind us and, rather quickly now, we have to set about assessing the new challenges the perspectives for the future. Where is the ecumenical movement going after Harare? What mission is or can be envisaged for the church after this last assembly of the second millennium of the Christian era? These are questions which will dominate debate research in the years to come. I shall limit myself here to sharing some of my impressions after attending the Harare assembly as a delegate from a local church, also some thoughts concerning the questions inevitably raised in my mind about mission in the context of theological teaching. The reality of present divisions First of all, at an assembly like this one is always struck afresh by the endless diversity reflected in colors forms of expression or dress specially brought out for the occasion in order to affirm an identity, be it cultural, confessional or collective (linked to a specific group or category of people). On closer inspection one realizes that behind these colors, modes of dress or expression are the communions or denominations which make up the ecumenical family. Then, looking closer still, it becomes clear that these bodies which constitute the World Council are in turn marked by deep differences which separate rich from poor, old-timers from newcomers, the secularized from the legalistic fundamentalists, etc. One is left with the impression that, as the ecumenical movement enters the 21 st century, it is fragmented as never before, like the societies in which it is set despite the illusions created by globalization. More serious still, we have to ask whether the evolution of the ecumenical movement up to the present time cannot in a sense be held responsible for the fragmentation of the churches the constant proliferation of denominations; for the World Council as we know it has always been a juxtaposition of denominations, like the communions belonging to it, which group together churches of the same doctrinal or historical origin. The more member churches, the stronger prouder they feel. From the outset, therefore, the vision is dangerous ambiguous in regard to the unity that can be envisaged in time space. Indeed, it would have been finer certainly more faithful to the gospel if the opposite were the case. Wouldn't the ecumenical family be stronger more coherent if at the end of a given period it could say that it had fewer members as a result of linkages the sharing pooling of resources energies? For when all is said done, the Council's new members are often churches that have split away from their traditional members over some disagreement. So, far from being an enrichment, this is in fact an impoverishment that leads nowhere. …