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The World Council of Churches​—Agreeing to Differ

DURING August 3 to 14, 1993, the city of Santiago, Spain, welcomed an unusual group of pilgrims. The city hosted a World Conference on Faith and Order, sponsored by the World Council of Churches. The goal of the delegates was a formidable one​—to invigorate the stalled attempt to unify Christendom’s churches.

The situation was bluntly depicted as “ecumenical inertia” by Desmond Tutu, Anglican archbishop from South Africa. “We dip our toes in the water, but we lack the courage to take the plunge,” he lamented.

Taking the ecumenical plunge will not be easy. Divisions among delegates surfaced even during the opening ceremony in Santiago’s Catholic cathedral. The “Hymn to St. James,” which was sung during the service, was criticized as glorifying centuries of aggression by Spanish Catholics against Jews, Muslims, and Protestants, even though Catholic archbishop Rouco had encouraged participants to ‘enter into the spirit of the pilgrims and seek reconciliation among Christians.’

Is there any framework that can serve to reconcile Catholics, Orthodox, and Protestants? One study group suggested that different churches view the Nicene Creed “as a central expression of the apostolic faith.” They hoped that this creed could serve “as a means for discerning unity of faith,” even though there may be “a diversity of expressions.”

The “diversity of expressions” manifested itself repeatedly during the conference. Orthodox and Catholic delegates voiced their objections to the recent Anglican decision approving the ordination of women. Another bone of contention is the rivalry between the Orthodox and Catholic churches in former Communist countries. Archbishop Iakovos of the Greek Orthodox Church claimed that it was wrong to speak of “re-​evangelizing peoples who have been Christian for centuries” but who have had the misfortune to live for decades under Communist atheism. In fact, a conference report condemned “proselytism” as a barrier to unity, although it did admit the need for a ‘clearer understanding of the missionary nature of the church.’

Samuel B. Joshua, bishop of Bombay, gloomily described the unity of the churches as a “utopian concept.” After having personally experienced the problems involved in merging six denominations in India, he said the “gains have been superficial” while the burdens “have become unbearable.” He believes that Christian unity should not be sought “in terms of doctrines and church order.”

But would unity that disregards doctrines be true unity? Could religions that still do not ‘understand the missionary nature of the church’ be truly following Christ? Paul said true followers of Christ should continue “to think in agreement.” (2 Corinthians 13:11) Merely agreeing to differ falls far short of that standard.