Editorial.
Oxley, Simon
"Ecumenical formation"--yet another module to be added to
the theological education curriculum, the training course or the
Christian education programme? Wherever one turns today in the
ecumenical movement, ecumenical formation is being mentioned as a
necessity. We are increasingly recognizing that we cannot take
ecumenical awareness or commitment for granted, that what inspired,
motivated and informed previous generations is no longer widely known or
valued. It is, therefore, vital that ecumenical formation permeate all
our learning--formal and informal. However, just to see ecumenical
formation in terms of courses or modules is to miss the point, as the
articles in this issue demonstrate.
In planning this issue, we have not started from the basis of an
agreed definition of ecumenical formation but asked the authors to
reflect on what it means, on the basis of their experience and context.
With such a learning process as ecumenical formation, it may always be
better to describe contextually than to define universally. The
ecumenical movement has used the language of "ecumenical
education", "ecumenical learning" and "ecumenical
formation" over the years. Although one could discern some
differences between these, we can see them as basically representing the
same set of concepts and practices. In 1957, the WCC central committee
described ecumenical learning as "fostering understanding of,
commitment to and informed participation in the ecumenical
movement". The Vancouver Assembly (1983) identified its
characteristics as: transcending barriers; being oriented to action;
done in community; learning together; inter-cultural; a total process of
religious and social learning. The Joint Working Group between the Roman
Catholic Church and the wee produced a study document in 1993 entitled
"Ecumenical Formation: Ecumenical Reflections and
Possibilities". This talks of a process of exploration and learning
which is for everyone. It should be done communally and be an expression
of ecumenical spirituality. The continuing relevance of all these ideas
is illustrated by their resonance with the following articles.
The articles and many of the documents of the ecumenical movement
emphasize that ecumenical formation cannot be done by traditional
academic approaches to learning, alone. Such courses may be valuable in
learning about ecumenism and the ecumenical movement. This knowledge is
necessary but not sufficient. Other kinds of learning need to take place
in order for people to became ecumenical. An ecumenical formation should
always value learning ecumenical attitudes, behaviour and ways of
relating. That this needs to be said is probably more of an indictment
of our understanding of education as a whole than of the particularity of formal courses in ecumenics. Ecumenical formation is about the
formation of ecumenical people. The articles in this issue of The
Ecumenical Review remind us that ecumenical formation can take place in
the academy, as part of the life of the churches, in ecumenical networks
and organizations and through the process of relating to others in
living our lives. Ecumenical formation may happen almost accidentally in
all these contexts, but several authors suggest the need for us to be
intentional. That is, to create opportunities to do the kind of
reflection that can lead to changes in ourselves and in our ecclesial and social contexts. In days of busy lives and crowded curricula, it is
tempting to miss this step out, yet we do so at our peril. This can be
the moment when experience and information are transformed into
ecumenical living. Perhaps this should be a sine qua non of ecumenical
formation. Otherwise, we may fall into the trap of describing as
ecumenical formation every occasion where people have experiences or
receive information.
The articles that follow make it clear that we should not simply
see ecumenical formation in terms of its content or subject matter. How
ecumenical formation works out in practice is, and should be, determined
by the context. The entry in the Dictionary of the Ecumenical Movement
(WCC, 2nd ed. 2002) on ecumenical learning draws attention to three
significant elements--ecclesiological, missionary and socio-political.
One or other of these may be more prominent in any particular situation,
but all need to be held together. Ecumenical formation is holistic in
its concerns and in its approaches to people's learning.
An aspiration for the forthcoming ninth assembly of the WCC is that
it should be an ecumenical formation experience. Participants will have
many and rich opportunities for encounter, engagement and reflection.
Ecumenical formation, like any powerful learning experience, implies
change not just in what we know but in who we are and how we relate to
others. It is transformational. We must pray that we are all open to
that possibility.
God, in your grace, transform the world!
Simon Oxley
Guest editor
WCC team on mission and ecumenical formation
