Ecumenism in Africa: theological, contextual, and institutional challenges.

Pillay, Jerry

In 2004, Molefe Tsele alluded to the fact that African ecumenism "has entered its winter of despair, is in a state of institutional crisis, is disorganized and is struggling for survival." (1) He illustrated his point by referring to the ecumenical movement in South Africa, Uganda, Zambia, Zimbabwe, and Swaziland. (2) The point he made in these references is that the ecumenical voice has become silent, weak, or compromised. Added to this was the crisis faced by the World Council of Churches (WCC) and the All Africa Conference of Churches (AACC), which were struggling to survive financially. In the South African context the same applied to the South African Council of Churches (SACC), which still struggles to survive financially and structurally. Whilst the situation may have changed considerably since then--as the WCC and the AACC have now re-structured themselves, set new goals and vision, and worked on financial sustainability --the reality is that ecumenism in Africa is still under pressure theologically, contextually, and institutionally. I shall now attempt to outline and discuss these challenges, paying particular attention to the situation in South Africa.

Theological Challenges

Whilst there are numerous theological challenges that can be mentioned about ecumenism in Africa, I will refer to three main aspects, namely church unity, justice, and mission.

Church unity

The central theological affirmation for the ecumenical movement is established in the search for the full visible unity of the church, and its common witness to the world as rooted in scripture, namely in Christ's prayer for his disciples ("that they may all be one") as found in John 17:21. The search for the goal of full visible unity of the church is also for the sake of the healing and transformation of the world. Common witness for justice and peace has always been central for the ecumenical movement, as expressed in the Belhar Confession (1986). This Confession makes it clear that unity is both a gift and an obligation for the church of Jesus Christ. This unity is not to be equated with uniformity; it embraces diversity and makes room for personal freedom. The Confession also establishes that living unity, real reconciliation, and caring justice belong integrally together. It asserts that it is not possible to pursue a merely structural form of visible unity without at the same time addressing the realities of injustice and suffering.

As far as unity is concerned, Dirkie Smit states that we do not live in a time of unity, whether in the world, in societies, or in the lives of people--and it is therefore not a time for unity in the church either. (3) This becomes obvious when one considers the ecumenical movement. Smit puts it more strongly: "The earlier enthusiasm is gone. The vision is lost. Some talk about 'paradigm shifts' and 'challenges,' others talk about 'crises,' 'stagnation' and 'standstill'--but they all refer to the same reality, the loss of the classical vision of visible ecumenical unity." (4)

Despite the international dialogues between many church traditions, including Roman Catholics, Reformed, Lutheran, Anglican, Methodist, Pentecostal, evangelical, Baptist, Orthodox, Disciples of Christ, and more, we have not reached that point of visible unity that can be described as koinonia. John Radano appropriately shows the achievements of some of these international dialogues. (5) Indeed, much has been achieved. We have seen the emergence of common statements, declarations, and consensus and agreement on convergent positions. This much is true. However, we note Robert Jenson's comment about these dialogues: "As the dialogues have worked down the program of controversies, and as each traditional controversy has in the event been mitigated, its divisive power has seemed merely to rise from it and settle elsewhere; nor is the process terminated by completing the program, since the process seemingly proves circular." (6) As president of the World Communion of Reformed Churches (WCRC), I can affirmatively state that this is quite descriptive of some of the dialogues we have been involved in. According to Reno, "the current ecumenical impasse stems from difficulties faced by churches themselves. Doctrinal aphasia seems widespread. The churches are shaped by a cultural captivity that overrides distinctively Christian commitments, and this has produced a crisis of mission and catechesis." (7) Charles Morerod takes this even further to ask provocatively about their committed ecumenism: "If a community is not at least looking for some realistic and theologically grounded way of proclaiming its faith, is it legitimate to take part in an ecumenical dialogue whose purpose is visible unity in faith?" (8) David Hart points out that "where there remains some desire to rationalise and deepen division between the churches, the sheer speculative plasticity of the theological reflection and language allows for an endless multiplication of ever newer 'ancient' differences." (9) Ultimately, the real root of our division is ecclesiology.

It is thus not surprising that Konrad Raiser, when he became general secretary of the WCC in 1993, whilst affirming the need for ecclesiology yet offered a critique of "ecclesiocentric" ecumenism and suggested a shift away from a "Christo-centric universalist" paradigm towards a more "trinitarian" one that formulated policy that is sometimes referred to as "secular ecumenism." (10) The focus shifted from the internal issues, which were seen as being inevitably divisive, and priority was given to the external dynamic of the church's witness in the world, to inter-religious dialogue, and to socio-political matters.

So what has all this got to do with ecumenism in Africa? In my opinion, what has been mentioned above describes the situation of Christian [dis]unity in Africa today. Africa is so full of vitality and charisma, such that the numerous new theologies of life and the varied interpretations of the gospel can hardly define it. It is no small wonder that it is said that Africa is going to be the centre of Christianity by the year 2040. (11) Churches are mushrooming in most parts of Africa, especially with the growth of Pentecostalism and the charismatic movement. However, attempts at Christian unity are weak. If anything, we continue to perpetuate denominationalism and separation, often encouraging a spirit of competition rather than cooperation and unity.

Churches are divided on the role and ordination of women, and issues of sexuality, worship, and oversight, to name a few. It is interesting to note how the issue of sexuality has drawn a wedge between churches in Africa and abroad. For example, the Presbyterian Church of Ghana is severing ties with the Church of Scotland and the Presbyterian Church (USA) on the matter of homosexuality. Personality conflicts and leadership struggles are leading to splits in denominations and the establishment of breakaway churches. We continue to experience fragmentation and disunity as churches, and this has a negative impact on the attempts of ecumenical endeavours and visible Christian unity.

Unity dialogues are struggling. For example, the Dutch Reformed Church is not able to achieve the two-thirds majority required to accept the Belhar Confession for the second time. Needless to say, this affects the unity dialogue. However, the leaders are committed to church unity and are sustaining these processes and dialogues as much as they are able to. The Church Unity Commission (CUC), after more than 40 years of dialogue, has failed to approve the document on Full Communion for United and Uniting Churches. As Ian Booth puts it,

   This (dialogue) has entailed detailed and difficult discussions
   about mutual recognition of ordination, the ordination of women,
   the style and method of serving the sacraments, the relationship
   between clergy and denomination, the relationship between local
   church and denomination, and the terms of office and tides of
   leadership within the denomination ... [but] ... the attainment of
   organic union, however, is not imminent. (12)

In addressing the need for unity, Nico Koopman speaks about the need for an embracing ecumenism that has an inclusive approach rather than an exclusive approach. He states: "The unity of the church is an embracing unity. To confess and embody unity is to celebrate and seek unity in diversity, unity amidst a diversity of doctrinal positions, ethical stances, nationalities, socio-economic backgrounds, genders, sexual orientations, ethnicities, cultures, age groups, levels of physical, mental and other abilities and disabilities, expressions and species of natural life." (13) This is the kind of unity the ecumenical movement needs to embrace in Africa and beyond.

Justice and peace

The struggle for justice and peace is a very significant theological foundation for ecumenical engagement. Justice is at the heart of the gospel message. The reign of God, the central theme in Jesus' preaching, should probably be understood as the fulfilment of the prophetic vision of justice and other dimensions of love and grace (Matt. 5:3-12, 6:33; Luke 6:20-32). Jesus incarnates concern for the rights and needs of the poor, befriending and defending the dispossessed and the outcasts. For instance, the Magnificat of Mary (Luke 1:52-53) and Jesus' reading from Isaiah (61:1-2) in the temple (Luke 4:16-21) stress social and economic justice; they seem to be attempts of the early church to define the exemplary ministry of Jesus and the ministry of the church itself as the pursuit of justice. The suffering servant, with whom the church traditionally has identified Jesus, is the one who proclaims justice to the nations (Is. 42:1-4; Matt. 12:18).

Justice then is at the ethical core of the biblical message. Hence it is a moral imperative for Christians, especially in our time. Justice demands that we focus especially on meeting the needs of the poor, oppressed, marginalized, and excluded, both domestically and globally. Justice must also be extended to nonhuman life. (14) Justice is a process whereby injustice is overcome, exploitation lifted, oppression removed, rights restored, and livelihood assured. The demand for justice permeates all social action, social relationships, and social structures. In other words, there needs to be a vision of an alternative society. Such a vision must bring with it the realization that we cannot work toward a just and peaceful society alone; we need to join with other churches and organizations. This is what ecumenism is all about.

Africa is plagued by corruption, political turmoil, dictatorship, hunger, poverty, xenophobia, ethnic violence, religious intolerance and violence, the abuse of women and children, and the list goes on. Whilst churches and ecumenical bodies have a track record of holding rallies, protest marches, putting out statements, meeting with government, and calling prayer meetings, the question of significance is this: Do we theologize adequately on what is going on around us? The problem is that justice issues are usually something added to the agenda of the church rather than understood as a theological mandate. When we catch this, then we would realize that ecumenism is part of the church's DNA. The formulation of the Kairos Document in 1985 was a great and successful attempt to "theologize" on the South Africa context in the midst of the struggle against apartheid. In recent times the AHA Movement has been attempting to do the same as it reflects on what is going on in South Africa, Africa and the world. Also, we should not forget the Belhar Confession, which has helped us to theologically grasp church unity, reconciliation, and restorative justice.

It is generally accepted that the centre of Christianity is shifting to the global South. If this is true, then African ecumenism has to be renewed with deeper theological engagement and intentionality. We need to shift from reactive engagements to proactive theological reading of the signs of our times and speak prophetically into the context of life as we strive for a just and peaceful Africa and world. Africans need to assess their own unique contributions to theological thinking and expressions. For example, what does the concept of Ubuntu teach us about people, life, and community and how can this shape African ecumenism? What have we learnt from Black Theology, African Christian Theology, African Traditional Religions, and the African Independent Churches? How do these speak to, and shape, our understanding of justice and peace and a better life for all?

One of the valuable resources for reflecting on justice and caring for the earth is the ACCRA Confession, adopted in 2004 by the then WCRC. This document outlines the need for economic justice, gender justice, and eco-justice. The tragedy is that although it is borne out of the African context (in Ghana), it has not been adequately wrestled with by Africans. How many of our churches, congregants, and ecumenical organizations have taken this further and explored the implications of living out this Confession? We need to take these global "gifts" and localize them in the African context.

I mentioned earlier that in Africa we have not given much time and effort to visible church unity. However, we have done well to come together to act on justice issues. For example, this can be seen in the struggle against apartheid in South Africa, where we witnessed the working together of churches (denominations) and other faiths at its best. Nevertheless, we need to realize that communion and justice go together. They are like two blades of a pair of scissors, or two wings of a bird. Hence, while we may be working for justice in Africa, we must also be working for the unity of the church and Christians. The ecumenical movement in Africa needs to articulate, express, and bring this together in its ecumenical vision and efforts as it works for unity and justice in the world.

Mission

The church is a community in response to the missio Dei, bearing witness to God's activity in the world by its communication of the good news of Jesus Christ in word and deed, proclamation and praxis. Therefore, while it is not free to invent its own agenda, it has liberty to fulfil the mission of its Lord. "Mission is the fundamental reality of our Christian life. We are Christians because we have been called by God to work with him in the fulfilment of his purposes for humanity as a whole. Our life in this world is life in mission. Life has a purpose only to the extent that it has a missionary dimension." (15)

God takes the human person seriously and the church is a community of human persons. This is what Barth means when he speaks about the Menschlichkeit Gottes; in Christ it is once and for all established that God does not exist without human persons: God is who God is, not in abstracto nor without relationship, but as God for the world. (16) Mission then is clearly not an option, not something added to the being of the church that the church does as one of its many tasks. On the contrary, mission is part of the event-character of the church. The community exists by and with its task. This implies that the Christian church is called upon to embrace a view of mission that is not limited to the mere "saving of souls." Nurnberger states that "Christians who are concerned about nothing but their personal salvation have no contribution to make to the church as a living community, to society at large, to the natural world as a whole." (17) The integral character of salvation demands that the scope of the church's mission be more comprehensive than has traditionally been the case. Salvation is as coherent, broad, and deep as the needs and exigencies of human existence. Mission therefore means being involved in the ongoing dialogue between God who offers his salvation and the world, which--enmeshed in all kinds of evil--craves that salvation. Salvation, then, is explicitly tied to developing and transforming this world.

One of the notable things about Africa is that it can be described as "spiritual" and religious, unlike Europe and other parts of the world, which have become largely secular in orientation. The vast growth of Pentecostalism and charismatic churches is noticeable and commendable. However, what we also see is the tendency to "spiritualize" the gospel in the efforts of evangelism, often not taking the realities of peoples' lives seriously. If we are not preaching a spiritual gospel, then the other extreme is prevalent: the proclamation of the "prosperity gospel," which is appealing to the poor and the ambitious. In such a context we need to affirm the importance of a holistic understanding of mission, including evangelism, witness, and care for life. Even though these discussions have continued for centuries, it is important for the ecumenical movement in Africa to teach and live out the full meaning of God's mission in the world.

Contextual Challenges

Africa is faced with many challenges. It is not within the scope of this paper to address all of these; hence I shall focus on just a few points that I consider most important at this time and on what the ecumenical movement should (or should continue to) emphasize. What are some of the current challenges?

Poverty

Poverty in Africa is clearly far greater than in any other part of the world. In 2009, 22 of the 24 nations identified as "Low Human Development" on the United Nations' Human Development Index were in Sub-Saharan Africa. (18) Poverty in Africa is predominantly rural. According to the 2014 statistics, more than 414 million people live in extreme poverty, living on $1.25 or less a day, (19) and the incidence of poverty in Africa is increasing faster than the population. (20) Added to this is the situation of HIV/AIDS, which is changing the profile of rural poverty in Africa. It puts an unbearable strain on poor rural households, where labour is the primary income-earning asset. This reality of poverty presents a challenge for the ecumenical movement and churches in Africa. What are we called to do?

Ecumenism in Africa needs to focus on the preferential option of the poor. Why? The Bible speaks much about the poor: ani, rash, dal, ptochos are some of the words that describe not only the spiritually poor but the one bent down, oppressed, disadvantaged, and economically and materially deprived people. (21) These are the people that God identifies with as God takes up their cause and defends their rights. Further, the reality of the struggle of poverty in Africa compels the ecumenical church to get involved. It takes time to fully understand the nature and causes of poverty. Some place the causes of poverty primarily in the conditions and circumstances outside the poor themselves, such as racial or gender discrimination, bad schools, and shifts in the job market. Others locate the primary cause of poverty in attitudes and behaviours of the poor themselves, such as unrealistic expectations, non-completion of school, drug abuse, and failure to take responsibility for their own decisions. Whilst the personal element cannot be denied, much research has shown that unequal and oppressive structural systems have resulted in many of the poor losing hope, value, and self-esteem. (22) In this context, what role can ecumenical organizations play? It can set up formal facilities to research, analyze, and understand the causes and effects of poverty, and use this facility to talk to government and assist with providing possible solutions to address poverty.

The church has the unique opportunity to address both the personal and structural aspects of poverty. On the personal level, the church has a message to change people in positive ways. Research shows that people who are more religiously inclined and go to church regularly are more likely to seek better quality lives without drug and alcohol abuse, have stronger family lives and marriages, etc. (23) All of these can help inspire and sustain values, hope, and self-esteem, which can have an impact on addressing poverty. On a structural level, the church has existing infrastructure and can reach people on the ground far more effectively, which can be used to empower and develop community. The church can embark on anti-poverty programmes. These programmes should take seriously the following three principles or approaches. First, they should be people-orientated, meaning that they should empower and develop the poor rather than make them dependent. The poor should be encouraged to participate in their own processes of development, which should be transformative in themselves. Here it must focus on the significance of human dignity. Second, antipoverty programmes should have a strong preventative component, focusing, for example, on high school leavers and children born out of wedlock. And third, an effective anti-poverty program requires working with the poor on a personal, individual level to solve problems and supply the help needed, for example, child care or transportation.

I want to reiterate the point that the church and religious bodies have the unique opportunity to address poverty. Let me offer three reasons to support this claim. First, they have greater flexibility: government agencies are typically very large with bureaucratic structures, and civil service employees are increasingly unionized. So it is not easy to do new things that might have the potential to embarrass politicians. The church does not usually suffer the same way, and is in a position to try new things more easily. Second, the church and religious bodies have a sense of dedication and commitment to a cause that enables their members to put in long hours for less pay or to volunteer. They usually approach their work as a mission, as they serve both God and God's people. And third, these institutions have the ability to speak the language of morality and of religious or ethnic solidarity: They can thus have an impact on changing human behaviour that no government agency could ever have at its disposal.

In addressing poverty in Africa, ecumenical organizations have to recognize the need to have partnerships with government, business, and society. This calls for an integrated approach in addressing the needs of the poor. However, churches should recognize their role and contributions in this and not allow themselves to compromise their views, beliefs, and practices. The goal is shaped by a faithfulness and obedience to the call of Jesus, who said, "The Spirit of the Lord is upon me to proclaim goods news to the poor, to set the captives free" (Luke 4:18). We need to understand and maintain this distinctiveness in our common endeavours to journey with the poor. Ecumenical movements in Africa need to rise to this challenge of addressing poverty in Africa; it cannot be ignored.

Political instability and dictatorship

Africa is fraught with political instability and conflict, usually generated by corruption, exploitation, abuse of power, and dictatorial leaders who seek to overstay their terms in office. Too unpopular to face free elections, the African heads of states discover new tactics and strategies for staying in power, such as one party rule, declaring other political parties to be illegal, or attempting to change the constitution to remain in office. It seems that military coups d'etat or assassinations become the only alternative methods of change in ruling. That is why Africa has very few former presidents but many late heads of state. (24)

Ecumenical organizations in Africa have to address this situation of political instability and dictatorship. The problem is that after independence, most ecumenical organizations gave uncritical support to new governments and liberation movements that turned into political parties. This "nation-state" model has been flawed because most of these governments have not sided with, nor taken up, the struggles of the poor. (25) We have soon learnt that such relationships between church and state often do not work. For example, this lesson was learnt by the SACC, which supported the first democratic government in South Africa with a "critical solidarity" approach that lent itself to being more in solidarity than critical. It has since changed that approach to "critical engagement." Against this backdrop, the late Russel Botman cautioned that we must not work with the assumption that if citizens have free access to power through elected representatives, judicial appeals, and public hearings, then political authority will be sufficiently responsible and accountable. (26) He therefore asserted that the church has a legitimate, unique, and moral role in the processes of the political community. When a president or government says that a particular action or law is in national interest, we must ask whether it is also in the interest of public justice and how it will impact people and other nations.

Whilst we are called to work with governments, believing that they are God's instruments of justice and peace in a society, we must still remain at a distance in order to exercise sober judgment and spiritual discernment on whether they are acting according to the will of God. This is a challenge for the church in South Africa and in Africa at large. Perhaps as we celebrate the 30th anniversary of the Kairos document, we should revisit what it had to say about state theology, church theology, and prophetic theology in order to remain faithful to the ecumenical vision and witness in Africa.

Religious and ethnic violence

Religious and ethnic tensions and violence are becoming the norm in Africa today. For example, we see this in the rise of the Boko Haram and other Islamic fundamentalists. The factions brought about by such religious fundamentalism in Kenya, Sudan, Nigeria, and other parts of African and the world speak for themselves. More often than not these are dictated by political and socio-economic interests under the guise of religious beliefs. Most religions, as we know it, speak of peace and harmonious living, not war and violence. Yet, this is the reality in Africa.

The ecumenical movement is called upon to play a very engaging role in bringing peace in Africa as it addresses the causes of religious, ethnic, and xenophobic violence. There is a need for conversation with religions and ideologies, seeking to faithfully embody alternative ways of living together amidst the rise of religio-national fundamentalism, privatization, and market ideologies. It is possible to support religious freedom while peacefully engaging religious diversity through inter-religious dialogue and cooperation. (27) This means that ecumenical organizations must work with people of other faiths and (even) of no faith. The ecumenical agenda needs to consciously create space for inter-religious dialogue, something most ecumenical organizations have not really given time to, at least in South Africa. We need to address these challenges with a theology of hospitality that invites generosity and promotes peaceful relationships with all people, regardless of their backgrounds or religious affiliations.

Added to this is the issue of globalization that has impacted economic, political, cultural, and religious spheres of society. These changes have many consequences. Migration (forced or voluntary), changes in family structures, and economic, ecological, and social pressures have encouraged a mobility that has created multiple social and religious identities. (28) Previously the ecumenical movement did not need to address this; now it must. These new realities are changing the world, churches, and how we engage ecumenism today.

In South Africa, the ecumenical movement needs to visit afresh its work in the area of dealing with racism. It is quite evident that in South Africa today the quest for racial identity is becoming deeply entrenched. The dismantling of apartheid does not mean racism is gone. It is still with us and needs to be addressed by ecumenical organizations in South Africa with energy and intentionality.

Other Challenges

It is not within the scope of this article to deliberate on other challenges that impact the ecumenical movement, apart from what I have already discussed, but since they are important and cannot be ignored I shall briefly mention some of them.

The ecumenical movement in Africa today has to give greater consideration to marginalized groups, especially women and children. The exclusion of women from the leadership of the church when they are usually the hard working majority in a denomination or congregation has to be seriously challenged. The WCRC has decided that its next general council will consist equally of women and men delegates. I can tell you without hesitation that this is going to be a challenge for churches coming from Africa, as most of its church leadership is male dominated. Ecumenical organizations need to embody this balance as a matter of justice within their own structures and leadership. They also need to embrace and take up the challenge of integrating people with disabilities, both within their own structures and in society at large. Another major challenge is related to climate change. The final challenge I wish to mention is related to technology. Technology is changing the way people communicate and relate to one another, creating new and often ambiguous forms of community. These technologies challenge the churches and ecumenical movements to find new ways to relate to people and build authentic community. All of these challenges, and more, have to be addressed in our quest for relevance in ecumenism in Africa.

Institutional Challenges

There are three different sets of institutional challenges: The first concerns the classical streams of the ecumenical movement--a movement that is essentially ecclesiocentric. The second relates to the different institutional expressions of the ecumenical movement that developed in the 20th century, which tend to focus more on open dialogue and much less on the discipline of mutual accountability. The third refers to new institutional challenges that reflect the changing context, and can be seen in the new opportunities emerging to work together with inter-religious partners. (29) All three dimensions indicate how changing dynamics drive institutional development and change. This is no different in Africa.

Ecumenism in Africa in its institutional form is struggling. This could be largely attributed to the fact that foreign funding is becoming scarce or drying out. However, a more fundamental issue is at stake that underlines this ecumenical "crisis," namely that we have lost our ecumenical vision. For example, John de Gruchy has observed a growing spirit of denominationalism in South Africa in the last few years. (30) To this we must add that the major barrier to the spread of Christianity in South Africa is the church. The church is concerned with the development of ecclesiastical structures and not primarily concerned with the development of God's work amongst the people of Southern Africa. We need to shift our focus from this somewhat ecclesiocentric obsession to become more mission minded.

The SACC is struggling to survive not only because of the drying-up of overseas funding. It is due to the fact that South African churches do not believe in ecumenism. They say they do, but they will not put money into it nor are they willing to share their resources. They see it as something extra on top. No doubt, the SACC has a much defined history in the struggle against apartheid, and its role in bringing about liberation and change in South Africa cannot be belittled or forgotten. However, we need to look at this history not only through the lens of the past, but also in the changing dynamics of the ecumenical movement in the present as we shape the future. It may be that reconfiguration of the SACC is not enough; what is needed is total transformation and new birth.

Another emerging trend is that some churches in South Africa are inclined to take the public stage in what could be ecumenical ventures. They participate in ecumenical organizations but prefer to embark on their own programmes on poverty eradication, education, and health by themselves. One does not dismiss initiatives in this regard, but one is prone to question the motives behind such independent initiatives, especially when existing ecumenical organizations are ignored. The time has come for the various denominations in South Africa and Africa to stop "playing church" and to engage God's mission in the world and to be the bearers of good news in the midst of so much of bad news.

I must make it very clear that, in my opinion, ecumenism in Africa is not dying but morphing into something new. This is quite conspicuous in the formation of the South African Church Leaders' Indaba (SACLI), which encompasses most churches in South Africa. It does not function as an institutionally set up organization but as a network of Christians working together for the transformation of society. The focus is not on organic unity but on creating a forum for Christians to come together to act on social issues. It is not a communion or koinonia but more of an alliance to demonstrate Christian unity and prophetic witness on particular issues. Invariably, there is no discussion on doctrinal issues; the focus is on common witness and service. As we continue to embrace our future, and in the struggle for organic unity, we need to have before us this picture of an emerging ecumenism which calls us to engage the ecumenical discourse with the following understanding (31):

1. We need to be less institutional and more relational as we network, develop partnerships, and work with others in God's mission in the world. We need to give greater value to such partnerships as we seek to be where God is, among the poor, needy, and oppressed.

2. We need to realize that the new ecumenical space is not just with ecumenical organizations and church leaders but with ordinary Christians who are daily seeking to understand their faith in a world of conflict, struggle, and suffering. Thus it deems it necessary for us to equip and empower the ecumenical "agents" in the pews and "market place." We have to follow the work of the Spirit to identify new arenas where Christians are finding one another, often by working together to meet the needs of the wider community. What would this mean for future ecumenical vision and work? SACLI was quick to recognize this. In a historic meeting in 2013, it called together Christians from all areas of business, labour, government, and society to mobilize them for transforming society wherever they are found with the impact of the Christian gospel. It is interesting to note that SACLI identified true ecumenism to be found in ordinary Christians and not just in church leaders. As Conradie has pointed out, in South Africa there seems to be a tension between grassroots ecumenical fellowship and national ecumenical structures. (32) Ecumenism is alive and well in local communities throughout South Africa. Whilst maintaining their distinct denominational identities, lay Christians seem to have no problem in joining hands in prayer groups, marches, funerals, Bible study groups, community structures, governing bodies, soup kitchens, trade union meetings, etc. In many places, local ecumenical initiatives have contributed to a renewal of local congregational life, and the unity of the church has become a concrete reality. New impulses are also given to regional, national, and international ecumenism by such local efforts, where the focus seems to be more mission inclined. The truth is that national ecumenical movements are being overtaken by reality, and they cannot find the drive to keep in flow with the Spirit. This calls for radically re-thinking how we do ecumenism today in Africa.

3. We can no longer work as independent organizations and churches but must continue to foster interdependence, cooperation, and collaboration. The collaboration between the SACC, The Evangelical Alliance of Southern Africa, and Africa Enterprise is commendable in this regard, but they need to take it to the next level.

4. We will need fresh expressions in thinking about ecumenical theology as we consider the need for Christian unity and witness in Africa. How do we address challenges that breed divisions, separation, and distinctive identities? What do we say about confessions and creeds and their use in the quest for unity and mission? We will need to consider these questions as we embrace a new vision for ecumenism and address the fragmentation of churches.

5. How do we address the deepest fault-lines in ecumenical relationships in terms of ideologies of race, ethnicity, sub-culture, class, gender, and sexual orientation? These are issues that are dividing churches and creating disunity. Ecumenical organizations will have to address inclusion and exclusion. We will have to assess and reassess our endeavour of serving as an ecumenical platform and of providing a safe space for churches and Christians to share their differences on issues but still remain a part of the Christian family.

6. As we consider issues of injustices we will need to give greater consideration in ecumenical dialogue and deliberation to the need for security and peace in so many countries, in the midst of fundamentalist religious factions and civil wars.

Conclusion

Ecumenism in Africa is surrounded by crisis and opportunity: crisis as we observe the demise of previously strong ecumenical organizations (such as SACC), but opportunity as we note the changing dynamics of ecumenical engagement in a fast-changing Africa. The new evolving context requires that we look at fresh ways of continuing the ecumenical journey in the midst of theological, contextual, and institutional challenges. We need a new vision of ecumenism in Africa that is encouraged by ecumenical motivation and appropriate understanding and embracing of the ecumenical theological mandate, common mission, and the multiple forms of ecumenical endeavour. This will truly lead to a resurgence and revival of the ecumenical movement in Africa.

DOI: 10.1111/erev.12197

(1) Molefe Tsele, "African Ecumenism within the Context of NEPAD," in African Christian Theologies in Transformation, ed. Ernst Conradie, 111-18 (Stellenbosch: EFSA, 2004), 111.

(2) Ibid., 112-14.

(3) Dirkie Smit, Essays in Public Theology: Collected Essays 1 (Stellenbosch: Sun Press, 2007), 276.

(4) Ibid.

(5) John Radano, Celebrating a Century of Ecumenism: Exploring the Achievements of the International Dialogue (Geneva: WCC Publications, 2012).

(6) F. Murphy and C. Aspery, Ecumenism Today: The Universal Church in the 21st Century (Aldershot: Ashgate, 2008), 4.

(7) Qtd. in ibid., 1.

(8) Ibid., 121.

(9) Ibid., 95.

(10) Ibid., 8-9.

(11) N. Otieno and H. McCullum, Journey of Hope: Towards a New Ecumenical Africa (Geneva: WCC Publications, 2005), 3.

(12) Ian Booth, "Ecumenicity," in South African Perspectives on Notions and Forms of Ecumenicity, ed. Ernst Conradie, 81-82 (Stellenbosch: Sun Press, 2013), 81.

(13) Nico Koopman, "Embracing Ecumenism Today," in South African Perspectives on Notions and Forms of Ecumenicity, ed. Ernst Conradie, 95-100 (Stellenbosch: Sun Press, 2013), 96.

(14) This alludes to another significant theme for ecumenical engagement, namely, creation theology, stewardship, and community.

(15) J. A. Kirk, What Is Mission? Theological Explorations (Great Britain: Page Bros., 1999), 31.

(16) Ibid.

(17) K. Nurnberger, Prosperity, Poverty and Pollution (Pietermaritzburg: Cluster Publications, 1999), 195.

(18) For more information on this and the causes of poverty see, en.wikipedia.org/wiki/Poverty_in_Africa.

(19) See Poverty in Africa Facts, borgenproject.org.

(20) See Rural Poverty in Africa, www.ruralpovertyportal.org.

(21) For a detailed discussion on this see Jerry Pillay, The Church and Development: Towards a Theology of Development(PhD thesis, UCT, 2002), 129-58.

(22) Ibid.

(23) Ibid., 159-226.

(24) Otieno and McCullen, Journey of Hope, 142.

(25) Ibid, 143-46.

(26) Russel Botman, "Towards a World-formative Christianity in South Africa," in An African Challenge to the Church in the 21st Century, ed. M. Guma and L. Milton, 72-79 (Cape Town: Salty Print, 1997), 76-78.

(27) M. Lorke and D. Werner, eds., Ecumenical Visions for the 21st Century: A Reader for Theological Education (Geneva: WCC Publications, 2013), 374.

(28) Ibid., 373.

(29) Ibid., 377-79.

(30) J. W. De Gruchy, "Becoming the Ecumenical Church," in Being the Church in South Africa Today, ed. B. Pityana and C. Villa-Vicencio, 12-26 (Braamfontein: SACC, 1995), 12.

(31) For the sake of the length of this article, I shall here only briefly make mention of some thoughts.

(32) Ernst M. Conradie, South African Perspectives on Notions and Forms of Ecumenicity (Stellenbosch: Sun Press, 2013), 67.

Jerry Pillay

Professor Jerry Pillay is the head of the Department of Church His toy and Church Polity at the University of Pretoria and president of the World Communion of Reformed Churches (WCRC).