Update on the Ecumenical Movement

Editorial
May/June, 2000
Volume 35, Number 3

It has been sixteen years since we last wrote on the ecumenical movement. BRF does not harp on the participation of the Church of the Brethren in the National and World Councils of Churches. We are opposed to such affiliation, but ecumenism is just one among many of our concerns. Back in 1967, Brother Harold Martin wrote an essay on our affiliation with the Councils of Churches. The original concerns he raised are still applicable today. Brother Martin pointed out five troubling areas (edited for re-publication here):

1) The NCC is not primarily a spiritual organization. It is the primary business of the church to attend to spiritual matters, to present Jesus Christ as Lord and Saviour that men and women will be converted and equipped by the Holy Spirit for every good work. We believe the primary concern of the Church should be the care of souls, not the winning of elections and the implementation of social legislation.

2) The National Council of Churches’ activities and publications lean toward the political left. We recognize that the NCC has no “theology” of its own. But the general direction of the whole movement is on the side of liberal (neo-liberal) theology, and is hostile to the evangelical faith. The NCC supports causes and promotes purposes which are not in harmony with Biblical teachings. Apparently its most influential leaders have strong convictions with reference to social action, but lack corresponding convictions with reference to the essentials of the Christian faith itself.

3) The NCC is an organization preparing the way for a super-church. The NCC (and the WCC) deny aspirations to become a world church, but certainly they are preparing the way for this. We are not saying the WCC is a superchurch, but it will eventually lead to one. Many of its leaders believe that when its work is done, it must disappear as a fellowship of churches, in the creation of the one great world church.

4) The NCC often speaks “to” the churches and not necessarily “for” them. The executives and staff members of the Council (along with certain chosen “experts”) usually plan the programs, pull the strings, and issue the directives that ultimately affect the lives of millions of people. The work of the Councils of Churches is, to a great extent, the business of theologians and church leaders. There seems to be a great divorce between the thinking of many of our ecclesiastical leaders, and the believer in the pew.

5) The NCC is not really a cohesive power within Christendom. There has been much dissension in the Church because of the Councils of Churches, and sometimes life-long friendships have been wrecked. Some have withdrawn from their local congregations, while many withhold funds. The denomination’s membership in the Councils of Churches has precipitated discord and dissatisfaction.

We have heard from those, whose main reason for leaving the Church of the Brethren–or not joining the Brethren–is the denomination’s membership in the NCC and WCC. We believe that is not a good reason for abandoning the Church of the Brethren, because individual congregations decide whether or not to fund Brotherhood programs which support the ecumenical organizations. Congregations may designate that their contributions to the General Board not go to any program or mission involved with the NCC/WCC.

We pray for unity in the Church. It must be a unity based upon the truth of the Scripture, and not merely on the lowest common denominator of belief. For this reason we continue to call for the Church of the Brethren to withdraw from the NCC and WCC, and seek to support those who uphold the evangelical understandings of theology. Such withdrawal does not mean that we cannot be involved in relief and recovery efforts. The Mennonites have not joined the ecumenical organizations, but still have a wide relief and aid work. Congregations could still support Church World Service–or other relief and mission agencies–without joining with the errant theology and politics of the Councils of Churches.

–Craig Alan Myers

Note: Additional information has been received since the publication of this edition of the Witness, and it is added to the article below, in grey type.


Update on the Ecumenical Movement

by Craig Alan Myers

The NCC and the WCC grew out of several movements which originally were intended to bring a united Christian witness to the world. The International Missionary Conference was held in Edinburgh, Scotland in 1910, with the hope of creating a common approach to world evangelization. Various agencies over the years were formed to work together at planning Sunday School lessons, providing material aid to the needy, and evangelizing the unsaved. The NCC and WCC are the result of a merger of a number of interdenominational agencies. Today the NCC is a federation of 35 Protestant and Orthodox denominations with a total membership of 52 million persons. The World Council of Churches has 337 member denominations around the world.

While the NCC and WCC have no direct organizational tie, they tend to reflect one another and work closely together in their concerns. The WCC, based in Geneva, Switzerland, and with a US office on Riverside Drive in New York City, has worldwide connections and interests; the NCC, based at Riverside Drive in New York City, focuses on US-related issues. The Church of the Brethren has been a member of the Federal (later National) Council of Churches since 1941, and of the World Council of Churches since 1948. This membership has been challenged at, and reaffirmed by, Annual Conference of the Church of the Brethren several times since the 1940s.

Ecumenical Movement in Crisis

Today the NCC and WCC face one crisis after another. Sharp membership losses in key supporting denominations have weakened the councils’ role as major religious players. The World Council of Churches (US office) web site acknowledges, “the ecumenical movement no longer dominates the front pages like it did in the 1940s and 50s.” Many within the constituent denominations have criticized the radical political and social emphases of council programs. Financial shortfalls and poor accounting and investment practices have taken their toll. In 1999, the NCC restructured and cut back on staff in an effort to stem the red ink. About half the anticipated crowd of two thousand showed up for the NCC fiftieth anniversary celebration in November 1999.

In an attempt to reinvigorate their leadership, the NCC elected former United Nations Ambassador Andrew Young as president and former Claremont School of Theology president Robert Edgar as general secretary, who both took office January 1, 2000. Both men–ordained ministers–served as Democratic congressmen together in the 1970s.

The former executive director of the National Association of Evangelicals, Billy Melvin, writes, “The crisis does not surprise those in the Protestant community who years ago voiced concerns about the National Council. To a great extent, the decline of the council and some of the denominations it represents is the fruit of theologically liberal leadership” (Answers to Your Questions, page 2).

As a result of this decline, the NCC and WCC are seeking ways to expand their membership and influence. The creation of a new “Forum of Christian Churches and Ecumenical Organizations” was affirmed at the Harare Assembly of the WCC in 1998. Its goal is to attract Pentecostal, Roman Catholic, and evangelical denominations to the ecumenical table. This forum may eventually take the place of the shrinking WCC. Dialogue with non-Christian groups continues, not with the goal of evangelism, but for the purpose of finding common ground to combat the world’s ills.

Denominations Withdrawing

Several denominations have withdrawn their membership or participation in the ecumenical bodies. The Presbyterian Church in Ireland and the Salvation Army withdrew from the WCC in the 1970s. The Georgian Orthodox Church quit in 1997; the Bulgarian Orthodox Church pulled out in 1998; the Russian Orthodox Church suspended active participation in 1998; other Orthodox leaders have warned of dwindling participation. The concerns of the Orthodox focus are on the ordination of women (which they, and many professing Christian denominations, oppose); the acceptance by the WCC of all denominations as equally faithful churches; the growing toleration of homosexual behavior; and moves to include other religions as members of the WCC.

Political Involvement

For years the NCC has championed radical causes, including the use of racial quotas, inclusive language for both human beings and God, unrestricted abortion rights, and environmentalism. It criticizes the United States, and defends oppressive regimes such as Communist China and Cuba. An NCC delegation to China declared that it found no evidence of government persecution of Christians–when at the same time, the Associated Press and Freedom House (a human rights organization) were reporting a crackdown on the Chinese house-church movement. The NCC also supports Palestinian ruler Yasser Arafat, who is noted for saying one thing to Western liberals and another to the Palestinian people about the legitimacy and existence of the State of Israel.

The Council in 1996 established a “Burned Churches Fund” to assist churches which had their houses of worship destroyed by apparent arson. NCC officials suggested that the burned churches were primarily African-American houses of worship and that the burnings were racially motivated “hate crimes.” However, the National Church Arson Task Force reports that of the 827 investigated incidents, fewer than a third (269) involved African-American churches. Of that number, only 185 were in the NCC’s target area in the South. The task force found that reported church fires resulted from many causes–including inadequate wiring and poor maintenance–and that there was scant evidence of arson in many of the incidents. Among those church burnings that were verified as arson-related, one-half of those who were arrested for setting the fires were African-Americans (Third Year Report to the President, National Church Arson Task Force, January 2000, page 5).

The NCC and WCC have also been promoting the cancellation of debts owed by the world’s poorest countries. The debts were incurred in the 1960s and 1970s as the countries became independent. Much of the money ended up in the pockets of dictators and their cronies. It is ironic that while the NCC calls on the government to cancel debts of others, it apparently has not called on its own creditors to forgive its debts to them.

The NCC has inserted itself in the heartbreaking case of Elian Gonzalez, the six-year-old Cuban boy whose mother drowned as her family attempted to come to Florida late in 1999. Long sympathetic to the cause of the only Communist state in the Western Hemisphere, the NCC portrayed itself as primarily interested in the boy’s best interest. However, the NCC General Secretary was reported as indicating that the NCC’s interest in children is “not necessarily children for children’s sake, but for a bigger cause . . ., ” and “that the boy has become the political leverage that may lead to normalization of relationships between the U.S. and Cuba.” (“NCC head says children leverage political aim,” The Layman Online, 2/21/2000). [The NCC flew Elian’s grandmothers to the US on a Learjet.]

Financial Troubles

Financial woes have also plagued the NCC over the past few years. The deficit was $1.5 million in 1998 and $1.6 million in 1997. In 1999, expenses outpaced income by $4 million. These costs included $2.4 million in management consulting fees since March 1998 (which were budgeted at $750,000); a one-time contribution of about $550,000 to the NCC’s Pension Fund due to a missed payment several years ago; $330,000 to the Burned Churches Fund; and over-expenditures in the 1999 budgets of several departments in the NCC bureaucracy. The 50th anniversary celebration of the NCC in Cleveland in November 1999 cost more than twice the original $300,000 estimate. The NCC Executive Committee has refused to allow an audit of the Burned Churches Fund.

The NCC has requested additional funds from its member denominations–seven of which give more than 90 percent of the organization’s budget. The United Methodist Church, which gives more than $2.5 million each year, was asked for $700,000 in extra finances to bail out the Council; the Presbyterian Church USA, already giving more than $2 million, was asked for an extra $500,000. The denominations, already strapped for cash for their own programs, were hesitant to do so. Much of the money was eventually supplied. (“NCC Answers Financial Crisis,” NCC News Archive, 11/13/1999).

In its March 2000 meeting, concerns were raised over financial control of Church World Service, the aid agency of the NCC. Church World Service accounts for 88 percent of the Council’s projected $71.3 million income this year. Patrick Mauney, who chairs the Church World Service governing committee, charged that some donations intended for the aid group “have been used for purposes other than what was designated, to cover other costs in the National Council of Churches.” CWS recently agreed to pay a special assessment of $1.4 million to help the NCC meet its deficit for 1999. (“National Council of Churches to Meet,” Associated Press, 3/16/2000).

[NCC General Secretary Edgar assured Presbyterian leaders than NCC is serious about living within its means, with the example that the Council will no longer use limousines to chaffeur its staff from airports. (Presbyterian Lay Committee letter, 5/23/2000).]

Relevancy Questions

The majority of professing Christians in the US are in denominations that are not part of the NCC (the Roman Catholics, the Southern Baptists, the Pentecostals, the Evangelicals, etc.), so the NCC is not really a national ecumenical council. It may speak for many churches, but it does not speak for all American Christians, any more than do Billy Graham or Pat Robertson. It appears that the “mainline” has become the “sideline” in terms of the American religious scene.

Many of the significant interdenominational endeavors of recent years–Promise Keepers, Evangelicals and Catholics Together, etc. (whether or not one approves of them)–have occurred outside of NCC’s circle. The NCC appears to respond to other interdenominational events, rather than inspiring them.

The emphasis on campaign finance reform, welfare reform, the release of the three American soldiers in Kosovo, attention to racism, and the current “Cuban crisis” are primarily political activities, and many view the NCC as a politically-motivated group. The NCC is involved in political questions without explicitly demonstrating an underlying commitment to spiritual questions and the proclamation of Jesus Christ as Saviour and Lord.

Questionable Theology

Questionable teachings on the person of Christ, the authority of the Bible, standards of morality, and evangelism receive considerable attention in NCC circles. Speaking of Jesus, NCC President Young has said, “it took Jesus from 12 to 30 to realize he was God’s child”–hardly a full affirmation of the deity of Christ.

Scriptural authority and Christian morality are denied by the NCC as its leaders have been open toward the homosexual lobbies in the churches. Mr. Young and Mr. Edgar both attended an interfaith caucus of homosexual groups at the recent NCC General Assembly in Cleveland, and were warmly welcomed and commended. NCC leaders Paul Sherry (a United Church of Christ minister) and Melvin Talbert (a United Methodist bishop) have been active in promoting homosexual acceptance in both the NCC and their respective denominations.

Evangelism as historically understood is either ignored or redefined in the NCC and WCC. Instead of declaring the death and resurrection of Jesus Christ based on the revelation given by God in His Word, evangelism becomes “dialogue.” Dialogue then seeks to find the best ideas from all faith groups and merge them into a “higher understanding.” Mission becomes addressing economic and environmental issues. Soul-winning is seen as manipulation and coercion.

The exclusive claim of the Gospel (for example, John 14:6 and Acts 4:12) seems to be more of an embarrassment to the NCC/WCC rather than a basis for activity. The councils have become political interest groups, reflecting left-wing political thinking rather than the mind of Christ as revealed in the Scriptures.

Defective theology should be enough to cause conscientious Christians to avoid supporting the NCC/WCC. When to this is added to financial mismanagement, political maneuvering, and waning significance among Christians, it is hard to see how anyone can support these organizations.

THE BOOK OF DANIEL

Captivity… Dreams… Rulers… Fire… Lions… Prayers… Kingdoms. From a dedicated youth to a faithful sage, Daniel’s life stands as an example to follow.  Yet beyond his personal life, God gifted Daniel with a message of future events.  Though difficult to grasp, these events would shape the world for the coming Messiah and the Second Coming of Christ as King.

STUDIES IN LUKE

Luke presents a warmly personal and historically accurate account of Jesus as “the Son of Man.” This course will survey the Third Gospel, with emphasis on the unique events, miracles, and parables of Jesus found in it.

HISTORY OF THE CHRISTIAN CHURCH

This class will provide a broad overview of general church history. We will then focus on the Anabaptist and Pietist movements, especially as they relate to the formation and development of the Brethren groups. This is a two-part class. Plan to take both parts.

ONE FOUNDATION

This course is intended to lay down a measure in a world where truth is slippery and often subject to interpretation. Where “Christian Values” become a political slogan, and “good people” are our allies despite their faulty core beliefs. Where Facebook “friends” post memes about the power of God, despite a lifestyle that is anything but Godly. In the process we often fight among ourselves, doing Satan’s work for him. The purpose of this course is to lay the measure of Jesus Christ against the cults, religions, and worship in our contemporary world.

THE APOCRYPHA

While Protestant translations of the Bible contain 66 books, the Roman Catholic and Eastern Orthodox Churches recognize additional canonical books as well.  Where did these books, collectively known as the Apocrypha, come from and why aren’t they part of our Bible?  How reliable are they, and what value is there in studying them?

STUDIES IN 1 AND 2 PETER

The goal of this class is to acquire a firm grasp of the teachings and themes of these two general epistles. Peter covers topics from salvation and suffering to spiritual deception and the return of Christ. These letters are packed with warnings and encouragements for Christian living.

THE GREAT I AM’S OF CHRIST

A detailed study of Jesus Christ and His relationship to the “I Am” metaphors in John’s gospel. Why did Jesus describe himself in these terms? How do they relate to each other? We will look at spiritual and practical applications to further our Christian growth.

JEHOVAH’S WITNESSES: AN AMERICAN CULT

Have you ever been visited by someone who said they wanted to study the Bible with you so that you might discover the truth together?  Jehovah’s Witnesses claim to have much in common with evangelical Christians, and they seem to be well versed in the scriptures.  But what do they really believe and how can we effectively witness to those who have been ensnared by this false religion?

THE BOOK OF HOSEA

While we may consider Hosea as one of the minor prophets, his message vividly illustrates the major doctrine in all Scriptures.  The theme of God’s unconditional love is magnified and extended beyond those deserving it.  God expresses tender words towards His erring people inviting them to turn from sin to reconciliation with Him.

CHURCH LEADERSHIP AND ADMINISTRATION

This course will look at basic principles and polity of leading the local church. We will examine the balance between upholding a spiritually focused organism of ministry and cultivating proper order for effective organization. Practical applications will be emphasized. This is a two-part class. Plan to take both parts.

STATEMENT OF CONDUCT

The Brethren Bible Institute believes in the discipline of the whole person (spirit, soul, and body). We will aim to train students not only about how to study the Bible in a systematic way (2 Timothy 2:15), but also how to live soberly and righteously and godly in this present world (Titus 2:12). God calls Christians to the highest of character when He commands us to be holy (1 Peter 1:15), and holiness requires discipline.

Indulgence in the use of tobacco, alcoholic beverages, drugs, profanity, and gambling are forbidden at BBI. Objectionable literature will be prohibited. Students are asked not to use the college pool during the Institute. Each student must be thoughtful, and respect the rights of others at all times, especially during study and rest periods.

A friendly social group intermingling of students between class periods, and at general school activities is encouraged. Each student should enjoy the friendship of the entire group. At all times, highest standards of social conduct between men and women must be maintained. This means that all forms of unbecoming behavior and unseemly familiarities will be forbidden.

Personal appearance and grooming tell much about one's character. Students are expected to be dressed in good taste. In an attempt to maintain Scriptural expressions of simplicity, modesty, and nonconformity, the following regulations shall be observed while attending BBI.

MEN should be neatly attired and groomed at all times. Fashion extremes and the wearing of jewelry should be avoided on campus. The hair should not fall over the shirt-collar when standing, nor should it cover the ears.

WOMEN should wear skirts cut full enough and of sufficient length to at least come to the knees when standing and sitting. Form-fitting, transparent, low-neckline, or sleeveless clothing will not be acceptable. Slacks and culottes are permitted only for recreation and then only when worn under a skirt of sufficient length. Wearing jewelry should be avoided on campus. Long hair for women is encouraged and all Church of the Brethren girls (and others with like convictions) shall be veiled on campus.

The Institute reserves the right to dismiss any student whose attitude and behavior is not in harmony with the ideals of the School, or whose presence undermines the general welfare of the School, even if there is no specific breach of conduct.

The Brethren Bible Institute is intended to provide sound Bible teaching and wholesome Christian fellowship for all who desire it. The Bible School Committee worked hard and long at the task of arriving at standards, which will be pleasing to the Lord. It is not always easy to know just where the line should be drawn and we do not claim perfection. No doubt certain standards seem too strict for some and too loose for others. If you are one who does not share all these convictions, we hope you will agree to adjust to them for the School period, for the sake of those who do. We are confident that the blessings received will far outweigh any sacrifice you may have to make. If you have a special problem or question, please write to us about it. To be accepted as a student at BBI, you will need to sign a statement indicating that you will cooperate with the standards of the School.