DO THE CHURCHES IN INDIA STILL DEPEND UPON HELP FROM FOREIGN.

IF SO, WHY? EXPLAIN.

Yes, many churches in India still depend on help from foreign sources, although the degree of
dependence varies across denominations and regions. This assistance can come in the form of
financial aid, training, resources for ministry, and sometimes partnership for specific missions
or social work.

Here are some reasons why Indian churches may continue to rely on foreign help:

1. Financial Support

 Limited Local Funding: Many churches in India, especially in rural or economically

weaker areas, struggle to generate sufficient funds from local congregations. The
Christian population in India is a minority (around 2-3%), and many church members
come from lower-income backgrounds, making it difficult to sustain church programs
and ministries without external funding.
 Infrastructure and Mission Work: Building churches, maintaining schools,
hospitals, and running social programs like orphanages or community outreach
initiatives require significant resources. Foreign organizations or churches often
provide financial support for these projects.

2. Training and Leadership Development

 Theological Education: Many pastors and church leaders in India receive

scholarships or sponsorships to study theology abroad or through foreign-funded
seminaries within India. This helps build leadership capacity within local churches.
 Specialized Ministries: Some churches depend on foreign missionaries or trainers to
help develop specialized ministries like youth work, women’s empowerment, or
children’s ministry.

3. Partnership in Mission

 Evangelism and Church Planting: Foreign missions often partner with local
churches in India to support evangelistic efforts and church planting, especially in
areas where Christianity is less established or in restricted regions.
 Support for Missionaries: Some Indian churches and missionary organizations
receive financial support from foreign churches to sustain local missionaries,
particularly in remote or hostile environments.

4. Historical Ties

 Colonial Legacy: Many Indian churches have historical ties to Western

denominations established during the colonial era, such as Anglican, Presbyterian,
and Methodist churches. These historical links often mean that foreign churches
continue to maintain connections through financial aid, personnel, and organizational
support.

5. Social and Humanitarian Projects

  Health and Education: Churches often run schools, hospitals, and humanitarian
projects in India. Foreign donations or partnerships with international NGOs provide
essential funding for these projects, especially in impoverished or marginalized
communities.

However, there is also a growing movement towards self-reliance among Indian churches.
Many denominations are working to strengthen local giving, develop local leadership, and
reduce dependency on foreign aid, aiming for sustainability within the Indian context.

ON ACCOUNT OF DOING CHRISTIAN MISSIONARY WORK FOREIGN HELP IS

GOOD OR BAD. IF BAD WHY? AND IF GOOD ,WHY? EXPLAIN?

Foreign help for Christian missionary work can be both good and bad, depending on how it is
applied and managed. Here’s an exploration of both the positives and negatives:

If Good, Why?

1. Financial and Resource Support

o Enabling Growth: Foreign aid can provide essential financial resources to
expand the reach of missionary work. In regions where local funding is
limited, external support can enable churches to plant new congregations,
build schools, hospitals, and orphanages, and run social outreach programs.
These activities help not only to spread the Gospel but also to address
community needs.
o Sustainability of Projects: Many projects initiated by missionaries, such as
healthcare, education, and social justice efforts, often require ongoing support
to be sustainable. Foreign help can provide the necessary funding to keep
these initiatives running, especially in underdeveloped regions.
2. Training and Expertise
o Leadership Development: Foreign churches or mission organizations often
provide valuable theological training and leadership development for local
pastors and missionaries. This training helps build a stronger, more
knowledgeable leadership that can effectively guide the church.
o Specialized Skills: In many cases, foreign workers bring in specialized skills
that may not be available locally, such as expertise in education, healthcare, or
social development, which can greatly benefit local ministries and their
outreach.
3. Global Christian Partnership
o Encouraging Unity: Foreign help can foster a sense of global Christian unity,
where churches across different nations partner for the same mission. This
global solidarity encourages the understanding that the Church is a universal
body, not just limited to one country or culture.
o Missions in Difficult Areas: Some regions in India are hostile to Christianity,
making it difficult for local churches to operate alone. Foreign support can
provide backing to strengthen local ministries and bring encouragement to
those serving in persecuted regions.

If Bad, Why?

1. Dependency and Lack of Self-Reliance

 oFinancial Dependency: Over-reliance on foreign help can prevent the local
church from becoming self-sustaining. If the church depends too heavily on
foreign resources, it may lack the motivation or ability to encourage local
giving and develop indigenous support structures. This can lead to long-term
financial instability if foreign support is withdrawn.
o Weakening Local Leadership: Constant reliance on external training or
expertise might prevent the growth of strong, self-reliant local leadership. It
can create a mindset where local leaders always look to outsiders for solutions
rather than building their own capacity.
2. Cultural Misunderstanding
o Cultural Imposition: Sometimes, foreign missionaries or churches may
unintentionally impose their own cultural values or methods on the local
community, rather than adapting to the local culture. This can lead to a
disconnect between the foreign help and the local church, making the mission
work appear foreign or colonial, rather than something that arises from the
local community.
o Loss of Contextualization: Effective missionary work must be culturally
sensitive. Foreigners may lack a deep understanding of local cultural and
religious contexts, which can hinder the communication of the Gospel in a
way that resonates with local people. This lack of contextualization may make
Christianity appear as a "Western religion," rather than a faith that is relevant
to the local culture.
3. Perception and Opposition
o Political and Social Backlash: Foreign help for Christian missionary work in
India can be viewed with suspicion by local communities, governments, or
nationalist groups. It may reinforce the idea that Christianity is being imposed
by foreign powers, leading to opposition, restrictions, or even persecution of
local Christians.
o Damaging the Church's Image: Some critics argue that when foreign money
and missionaries are involved, it can lead to accusations of "conversion by
inducement" (offering material incentives for conversion), which can harm the
church’s reputation and hinder genuine spiritual engagement with the
community.

Conclusion

Foreign help in Christian missionary work can be good when it is used wisely to strengthen
and empower local churches, promote self-reliance, and foster global Christian unity.
However, it can become bad if it leads to long-term dependency, cultural insensitivity, or
negative perceptions that harm the local church's mission. The key is balance—foreign help
should support and not control, empower and not dominate, always respecting the local
context and fostering local leadership.

DEFINE ECUMENICAL MOVEMENT AND EXPLAIN HOW IT ORIGIN AND

GROWTH ALL OVER THE WORLD.

Definition of the Ecumenical Movement

The Ecumenical Movement refers to efforts by different Christian denominations and

churches to work together toward greater unity, cooperation, and dialogue. The goal is to
overcome historical divisions and promote fellowship, understanding, and common action
among Christians, while respecting their diverse traditions and beliefs. The word
"ecumenical" comes from the Greek oikoumene, meaning "the whole inhabited world,"
indicating the movement’s global scope and vision for a unified Christian witness.

The Ecumenical Movement emphasizes:

 Dialogue among different Christian traditions (such as Catholic, Orthodox, and

Protestant denominations).
 Collaboration in areas of social justice, mission, and service.
 Unity in addressing common challenges such as poverty, environmental issues, and
religious persecution, while maintaining doctrinal diversity.

Origin of the Ecumenical Movement

The modern Ecumenical Movement began in the early 20th century, though its roots can be
traced back to earlier efforts at Christian unity.

1. Historical Background
o Early Christian Unity: In the early centuries of Christianity, the Church was
largely united, though regional differences existed. However, various
theological disputes and political tensions led to major divisions, most
notably:
 The Great Schism (1054) between the Eastern Orthodox Church and
the Roman Catholic Church.
 The Protestant Reformation (16th century), which led to the creation
of Protestant churches and further divisions within Christianity.

Despite these divisions, there were occasional efforts to reunify the church, but most
were unsuccessful until the 20th century.

2. 19th-Century Missionary Movement:

o The growth of the Protestant missionary movement in the 19th century played
a significant role in sowing the seeds for the Ecumenical Movement.
Missionaries from various denominations often found themselves working
side by side in non-Christian countries, realizing that denominational
differences hindered their efforts.
o This led to the recognition that Christian unity could strengthen the
effectiveness of missionary work and the church’s witness to the world.
3. Early Ecumenical Conferences:
o The Edinburgh Missionary Conference (1910) is often considered the
formal beginning of the modern Ecumenical Movement. The conference
gathered Protestant missionaries and church leaders from across the world to
discuss cooperation in missions. This meeting helped plant the idea of working
together beyond denominational lines.
o Following this, two important ecumenical streams developed:
 Faith and Order: Focused on theological dialogue and doctrinal
differences.
 Life and Work: Focused on social justice, peace, and practical
cooperation among churches.
Growth of the Ecumenical Movement Worldwide

1. World Council of Churches (WCC)

o The founding of the World Council of Churches (WCC) in 1948 was a
major milestone in the Ecumenical Movement. The WCC brought together
Protestant, Orthodox, and Anglican churches to promote unity and
cooperation. It has since become the most prominent ecumenical body, with
member churches from over 120 countries.
o The Roman Catholic Church, while not a member, works closely with the
WCC, especially after the Second Vatican Council (1962-1965).
2. Second Vatican Council:
o The Second Vatican Council (1962-1965) marked a significant shift in the
Catholic Church’s attitude toward the Ecumenical Movement. The council
encouraged dialogue with other Christian denominations and sought ways to
foster greater unity. Pope John XXIII's call for "Christian unity" during the
council opened the door to better relationships between Catholics and
Protestants.
o The Council also produced the document Unitatis Redintegratio (1964), which
emphasized the importance of Christian unity and acknowledged the role of
other Christian communities.
3. Key Milestones in Ecumenical Dialogue:
o Catholic-Protestant Dialogue: After the Second Vatican Council, there was a
series of official dialogues between the Roman Catholic Church and Protestant
churches, focusing on doctrinal issues such as justification, Eucharist, and
ministry.
o Catholic-Orthodox Dialogue: The Catholic and Eastern Orthodox Churches
have engaged in theological dialogues to heal the millennium-old schism
between them, focusing on issues such as the authority of the pope.
o Anglican-Orthodox Dialogue: The Anglican Church and the Eastern
Orthodox Church have held official discussions on theological matters,
especially regarding sacraments and church authority.
4. Local and Regional Ecumenism:
o Many local and regional ecumenical councils have formed around the world,
encouraging cooperation between churches at the grassroots level. These
councils focus on issues such as social justice, poverty, and promoting peace.
o Ecumenical prayer services, joint projects, and shared worship services are
common ways in which churches engage in unity efforts at the community
level.
5. Contemporary Ecumenism:
o Global Challenges: The modern Ecumenical Movement continues to focus on
global challenges such as poverty, climate change, human rights, and
persecution of Christians in various parts of the world. Churches often
collaborate in these areas to present a united front.
o Evangelical Involvement: While many evangelical churches historically
distanced themselves from the Ecumenical Movement, there is growing
engagement from evangelicals in ecumenical dialogue, especially regarding
shared missions and social concerns.
o Pentecostal and Charismatic Participation: In recent years, Pentecostal and
Charismatic churches, which are experiencing rapid growth globally, have
 also started to participate in ecumenical initiatives, recognizing the importance
of working together with other Christian groups.

Challenges and Criticisms

 Theological Differences: Despite progress, deep theological divisions remain,

especially concerning the nature of the sacraments, the role of the pope, and church
governance.
 Fear of Compromise: Some conservative Christians fear that the Ecumenical
Movement may lead to a dilution of doctrinal integrity in the pursuit of unity.
 Slow Progress: Many believe the movement’s progress has been slow, as full unity
between churches seems elusive, especially in regions where historical divisions
remain deeply ingrained.

Conclusion

The Ecumenical Movement has made significant strides in promoting dialogue, cooperation,
and unity among Christian denominations. While complete unity has not yet been achieved,
the movement has fostered mutual respect and collaboration, especially in addressing social
and humanitarian issues. Its growth continues as churches around the world engage in
dialogue to overcome historical divisions and present a unified Christian witness to a world in
need of hope and peace.

WHY WORLD MISSIONARY CONFERENCE IS REGARDED AS THE

BEGINNING OF ECUMENICAL MOVEMENT?

The World Missionary Conference of 1910 in Edinburgh, Scotland, is widely regarded as

the beginning of the modern Ecumenical Movement for several important reasons. This
event laid the foundation for cooperative efforts among Christian denominations and set the
stage for future ecumenical dialogues aimed at church unity. Here’s why it is seen as the
starting point of the movement:

1. Global Representation and Cooperation

 The Edinburgh Conference brought together more than 1,200 delegates from
various Protestant denominations and missionary societies from across the world. It
was the first time such a broad representation of different Christian groups gathered
with the express purpose of discussing missions and cooperation in spreading the
Gospel.
 Although it primarily focused on Protestant churches, it established the idea that
Christians from different backgrounds and traditions could work together for a
common cause, especially in mission fields.

2. Focus on Unity in Mission

 A key theme of the conference was the recognition that Christian divisions hindered
the effectiveness of missionary work. Delegates realized that competing
denominational efforts in non-Christian regions often led to confusion and
inefficiency, which weakened the overall mission of the Church.
  This practical concern for unity in missionary work spurred the desire for closer
cooperation between denominations, which eventually evolved into broader
ecumenical concerns for Christian unity beyond just missions.

3. Formation of Permanent Ecumenical Structures

 The Edinburgh Conference didn’t just conclude with discussions; it led to the
creation of structures that would foster continued cooperation among churches. For
example, the International Missionary Council (IMC) was formed as a direct result
of the conference. The IMC later merged with the World Council of Churches
(WCC), a leading ecumenical body today.
 The Faith and Order Movement and the Life and Work Movement, two early
ecumenical efforts that sought to address doctrinal issues and social concerns, can
trace their origins to the cooperative spirit of the Edinburgh Conference.

4. Dialogue and Theological Exploration

 The conference encouraged dialogue between Christian leaders of various

denominations. Although it did not directly address theological differences between
churches, it laid the groundwork for future ecumenical discussions on faith, doctrine,
and church governance.
 Later ecumenical movements focused more directly on these theological issues, but
the Edinburgh Conference opened the door for Christians to begin talking about
working together across denominational lines.

5. Mission as the Common Ground for Unity

 The missionary context of the conference helped shift the focus from internal church
conflicts to the broader goal of spreading the Gospel. This provided a common ground
for different denominations to unite, even if they disagreed on doctrinal matters.
 The realization that Christians could collaborate in mission despite their differences
was a major step toward the broader goals of the Ecumenical Movement, which
would later include issues of faith, order, and social justice.

6. Inspirational Influence on Future Ecumenical Leaders

 Many of the leaders who attended the Edinburgh Conference went on to play
prominent roles in the development of the modern Ecumenical Movement. The
conference’s success in fostering cooperation inspired future gatherings and initiatives
that promoted Christian unity on a larger scale.

Conclusion

The World Missionary Conference of 1910 is considered the beginning of the modern
Ecumenical Movement because it demonstrated the possibility and necessity of Christian
unity, especially in the context of missionary work. Its emphasis on cooperation, dialogue,
and mission laid the foundation for future ecumenical efforts, ultimately leading to the
formation of the World Council of Churches and other ecumenical bodies. This conference
marked the first significant step toward overcoming denominational divisions and working
together as one body of Christ, which became the core vision of the Ecumenical Movement.
EXPLAIN THE FAITH ORDER MOVEMENT AND LIFE AND WORK JOINED
INTO THE WCC ALSO HOW IT MERGING AND GROWTH THE MISSIONS
WORK

The Faith and Order Movement and the Life and Work Movement played key roles in the
development of the World Council of Churches (WCC) and the growth of the modern
Ecumenical Movement. These two streams focused on different aspects of Christian unity
but eventually merged within the WCC, enhancing its ability to foster global Christian
cooperation and advancing the mission of the Church. Here’s an explanation of both
movements, their merger into the WCC, and how this contributed to the growth of missionary
work:

1. The Faith and Order Movement

 Purpose: The Faith and Order Movement was established to address the theological
differences among Christian denominations and to promote doctrinal unity. It
sought to find common ground on issues such as the sacraments, ministry, and the
nature of the Church.
 Historical Background: It began in 1927 with the first Faith and Order Conference
in Lausanne, Switzerland. This movement gathered representatives from various
Christian traditions, including Eastern Orthodox, Protestant, and Anglican churches,
to discuss ways to reconcile doctrinal divisions that had persisted for centuries.
 Focus: The focus was on theological dialogue and understanding the differences and
commonalities among various Christian traditions. Faith and Order tackled important
questions about church governance, the interpretation of scripture, and the role of
sacraments in worship.

2. The Life and Work Movement

 Purpose: In contrast, the Life and Work Movement focused on the practical and
social aspects of Christian unity, emphasizing collaboration in addressing social
justice issues, such as poverty, peace, and the economic well-being of communities.
It was more action-oriented and aimed at encouraging churches to work together to
improve society and address global challenges.
 Historical Background: This movement officially began with the Life and Work
Conference in Stockholm in 1925, under the leadership of Nathan Söderblom, the
Archbishop of Uppsala. It sought to demonstrate that, despite doctrinal differences,
Christians could unite in efforts to bring about social change and promote peace in the
world.
 Focus: Life and Work emphasized the practical application of Christian values in
society, including efforts toward peacebuilding, social justice, humanitarian aid,
and global missions. It promoted the idea that churches should be at the forefront of
addressing moral and ethical challenges in the world.

3. Merging of Faith and Order and Life and Work into the World Council of Churches
(WCC)

 The Formation of the WCC: The World Council of Churches (WCC) was
officially formed in 1948, largely through the efforts of the Faith and Order and Life
and Work movements. These two movements realized that their goals were
 complementary: while Faith and Order focused on doctrinal unity, Life and Work
emphasized practical cooperation in social issues. By coming together, they could
present a more united Christian front.
o The merger was a response to the need for a comprehensive approach to
Christian unity that addressed both theological and practical dimensions of
faith.
o This convergence marked the birth of the WCC as a global ecumenical body.
It brought together Protestant, Orthodox, Anglican, and later Catholic
representatives to work on issues of doctrine, social justice, and global
missions.
 WCC’s Structure: The WCC was structured to have both theological dialogue
(through the continuation of the Faith and Order work) and social action (through
Life and Work projects). The merging of the two movements enabled the WCC to
pursue a broader agenda, combining deep doctrinal reflection with active engagement
in addressing the world's pressing issues.

4. Impact on Mission Work

 Unified Missionary Efforts: The WCC’s formation helped unify Christian efforts in
missionary work, especially in regions where denominational divisions had
previously weakened the Church’s witness. Missionaries from different Christian
traditions could now cooperate more effectively in spreading the Gospel and
addressing social needs.
o In mission fields, the emphasis shifted from denominational competition to
collaboration, which improved the church’s credibility and effectiveness.
o The WCC created a platform for joint mission projects, where churches could
pool resources and personnel to reach unreached people groups and engage in
holistic mission efforts (evangelism combined with humanitarian aid).
 Social Justice as Mission: The merging of the Life and Work movement into the
WCC expanded the traditional concept of mission. Mission was no longer seen as
purely evangelistic but also included social justice, peacebuilding, and economic
development. This broadened the scope of missionary work to include efforts such
as:
o Combating poverty and hunger.
o Promoting human rights and equality.
o Addressing environmental concerns.
 Missionary efforts were increasingly seen as part of the church’s responsibility to
transform society, bringing Christian values into public life. The Life and Work
tradition infused the missionary movement with a stronger commitment to social
change, grounded in the Gospel.
 Theological Unity Strengthened Mission: The work of Faith and Order helped
create a sense of theological solidarity among different Christian traditions, which
allowed for more cooperative mission endeavors. Although complete doctrinal
agreement was not always possible, Faith and Order’s focus on understanding
differences helped missionaries from various backgrounds feel more united in
purpose.
o This unity encouraged churches to send joint mission teams and participate in
cross-denominational mission organizations, maximizing the church’s impact
on a global scale.
  Global Influence: The WCC, with its roots in both Faith and Order and Life and
Work, became an influential body in shaping the direction of global missionary
efforts. It provided a forum for churches from all over the world to coordinate their
missionary strategies and address common concerns such as religious persecution,
global conflict, and poverty.

5. Growth of Ecumenical Mission Work

 Increased Collaboration: The merging of Faith and Order and Life and Work within
the WCC fostered a spirit of cooperation in the global mission field. Churches worked
together to establish hospitals, schools, and relief programs in developing countries.
This partnership approach strengthened the global Christian witness and made
missionary work more sustainable.
 Focus on Local Leadership: As the ecumenical spirit grew, there was a push for
local leadership in mission fields. The WCC emphasized the importance of training
and empowering local pastors and church leaders rather than relying solely on foreign
missionaries. This helped indigenize the mission and made the Christian faith more
relevant to different cultural contexts.
 Holistic Mission Approach: The WCC promoted a holistic mission approach,
combining evangelism with social and humanitarian work. This broadened the
church’s mission from a narrow focus on conversion to a wider concern for human
dignity and community well-being, especially in regions affected by war, poverty, or
disease.

Conclusion

The merging of the Faith and Order Movement and the Life and Work Movement into
the World Council of Churches represented a significant step in the history of the
Ecumenical Movement and the global mission of the church. By combining efforts to address
both theological unity and practical social concerns, the WCC became a powerful force for
Christian cooperation in mission work. This merger allowed for greater unity in the global
mission field, making Christian efforts more effective, sustainable, and relevant to the needs
of the world.

DISCUSS THE SEVEN ASSEMBLIES OF WCC'S

The World Council of Churches (WCC) holds assemblies roughly every eight years,
bringing together member churches from around the world to discuss ecumenical issues,
foster unity, and address global concerns. Each assembly is a significant event in the life of
the WCC, marking key moments in its development. Here is an overview of the first seven
assemblies of the WCC, highlighting their themes, locations, and contributions to the
ecumenical movement:

1. First Assembly (1948) – Amsterdam, Netherlands

 Theme: "Man’s Disorder and God’s Design"

 Significance:
o This assembly marked the official founding of the WCC. It brought together
351 delegates from 147 churches and denominations, mostly from Protestant,
Orthodox, and Anglican traditions.
 o The assembly addressed the aftermath of World War II, focusing on the
brokenness of the world (human disorder) and the belief in God’s ultimate
purpose (God’s design).
o The assembly emphasized the need for reconciliation and unity among
Christian churches in response to the devastation caused by the war. It also
reaffirmed the central ecumenical principle: "The Church is a fellowship of
believers, united in faith and committed to common mission."

2. Second Assembly (1954) – Evanston, Illinois, USA

 Theme: "Christ – The Hope of the World"

 Significance:
o Held in the United States, this assembly focused on the theological
foundation of Christian hope. It brought together over 500 delegates from 161
churches, and it took place during a time of growing tension in the Cold War.
o The assembly reflected on the role of the church in a world divided by
ideological conflicts (between communism and democracy) and nuclear
threats.
o It emphasized hope in Christ as the central message the Church must offer to
a world in crisis.
o The assembly also focused on the relationship between Christian unity and
the church's role in the public sphere, encouraging active Christian
engagement in world affairs.

3. Third Assembly (1961) – New Delhi, India

 Theme: "Jesus Christ – The Light of the World"

 Significance:
o This assembly was notable for the integration of the International
Missionary Council (IMC) with the WCC, marking a significant step toward
combining missionary and ecumenical efforts under one organization.
o Several Orthodox churches and other denominations, including the Russian
Orthodox Church, officially joined the WCC at this assembly, broadening its
global representation and ecumenical reach.
o The theme of Christ as the Light of the World was particularly relevant to
the WCC's growing commitment to missionary work and global Christian
witness.
o The New Delhi Assembly was a turning point in the recognition of the global
South within the ecumenical movement, with churches from Asia, Africa, and
Latin America playing increasingly important roles in the WCC.

4. Fourth Assembly (1968) – Uppsala, Sweden

 Theme: "Behold, I Make All Things New"

 Significance:
o Held in a time of major social upheavals, including the Vietnam War, the
Civil Rights Movement in the U.S., and the global student protests of 1968,
this assembly focused on the church's response to a world in turmoil.
 o The assembly emphasized the role of the Church in social justice and the
transformation of society, reflecting the WCC's growing commitment to issues
like peace, racial equality, and economic justice.
o The Uppsala Report encouraged churches to engage in efforts for peace and
reconciliation and to oppose all forms of violence and injustice.
o This assembly was also marked by a greater involvement of laypeople and
women in the decision-making processes of the WCC.

5. Fifth Assembly (1975) – Nairobi, Kenya

 Theme: "Jesus Christ Frees and Unites"

 Significance:
o The first WCC assembly held in Africa, the Nairobi gathering reflected the
growing importance of the global South within the ecumenical movement.
o The theme emphasized the dual aspects of freedom in Christ (spiritual
liberation) and unity among Christians.
o The assembly focused on issues such as economic injustice, human rights,
apartheid in South Africa, and the Church's role in opposing political
oppression.
o The Nairobi Assembly marked a turning point in the WCC's stance on
Christian mission, particularly its approach to interfaith dialogue and
relations with other world religions.

6. Sixth Assembly (1983) – Vancouver, Canada

 Theme: "Jesus Christ – The Life of the World"

 Significance:
o The Vancouver Assembly continued the WCC's engagement with global
issues, with a particular focus on peace and the nuclear disarmament
movement, reflecting Cold War tensions.
o The theme emphasized Christ's role as the source of life and the Church’s
responsibility to uphold the sanctity of life in all areas, including issues of
justice, ecology, and human dignity.
o This assembly also placed significant emphasis on the spiritual dimension of
ecumenism, stressing prayer, worship, and the role of the Holy Spirit in
guiding the Church toward unity.
o The Vancouver Assembly encouraged churches to commit to justice and
peace initiatives and to stand against oppression and violence worldwide.

7. Seventh Assembly (1991) – Canberra, Australia

 Theme: "Come, Holy Spirit – Renew the Whole Creation"

 Significance:
o The Canberra Assembly addressed issues such as the collapse of
communism, the Gulf War, and the environmental crisis, reflecting the
rapidly changing world order at the end of the Cold War.
o The theme called for the renewal of creation, placing a strong emphasis on
ecology, climate change, and the Church's role in caring for the Earth.
 o This assembly was marked by the WCC's deepening engagement with
indigenous spirituality, as well as its commitment to issues of reconciliation
and restorative justice.
o It also reflected the growing role of the Pentecostal and Charismatic
movements within the ecumenical dialogue, as the theme focused on the role
of the Holy Spirit in renewing the Church and the world.

Conclusion

Each of the first seven WCC assemblies addressed the specific challenges of their time while
staying focused on the broader goals of Christian unity and mission. The assemblies
emphasized themes such as Christ’s hope, light, life, and renewal, and they increasingly
addressed social justice, peace, and the environment. The decisions made at these
assemblies helped shape the direction of the global ecumenical movement and contributed to
the growth and impact of missionary work by fostering cooperation among different Christian
traditions and focusing on both spiritual and social aspects of the Church’s mission.

WHAT ARE THE ATTITUDES OF MISSIONARIES IN 19TH AND 20TH

CENTURIES TOWARDS THE NON-CHRISTIAN WORLD AND EXPLAIN THEIR
SUCCESSIVE IN WINNING CHRIST

The attitudes of missionaries in the 19th and 20th centuries toward the non-Christian world
varied, reflecting both the context of their time and the evolving understanding of mission
work. Here are some key attitudes and their impact on the success of these missions in
winning people to Christ:

1. 19th Century Missionary Attitudes

a. Evangelistic Zeal and Sense of Duty

 Attitude: Missionaries of the 19th century often felt a strong sense of divine
mandate to evangelize non-Christian peoples, driven by the belief in the exclusivity
of Christ for salvation. They saw it as their duty to "save souls" from eternal
damnation, as many adhered to the belief that those outside of Christianity were lost.
 Success: This deep conviction led to widespread missionary movements, particularly
during the Great Century of Missions, where figures like William Carey (India),
David Livingstone (Africa), and Hudson Taylor (China) spearheaded efforts to reach
unreached populations. Their success was measured by the establishment of churches
and Christian communities in previously non-Christian lands.

b. Cultural Superiority and Civilizing Mission

 Attitude: Many 19th-century missionaries held a belief in the superiority of

Western culture. This attitude was tied to the colonial mindset of the time, where
missionaries often sought to not only convert individuals but also to "civilize" them
by introducing Western education, medicine, and lifestyle. This was a paternalistic
approach, as non-Christian cultures were often viewed as inferior or primitive.
 Success: While this approach did lead to the spread of Christianity, it also caused
friction. In some cases, the imposition of Western values clashed with local customs,
leading to resistance or shallow conversions. However, it also provided
 humanitarian aid, such as the building of schools and hospitals, which helped win
trust and opened doors for evangelism.

c. Holistic Missionary Approach

 Attitude: Some missionaries, like Hudson Taylor of the China Inland Mission,
began adopting an attitude of inculturation—embracing local languages and customs
rather than imposing Western ways. Taylor famously adopted Chinese dress and
sought to live among the people as one of them.
 Success: This approach showed respect for the local culture, and Taylor’s work in
China became one of the most successful in terms of establishing lasting Christian
communities. By blending into local life, missionaries gained greater access to the
people and their trust.

d. Biblical Literalism and Hostility to Other Religions

 Attitude: Early missionaries often approached non-Christian religions with hostility,

viewing them as purely false and demonic. This attitude sometimes led to an overly
confrontational style of evangelism.
 Success: This approach saw mixed results. While it could lead to the conversion of
those who were dissatisfied with their traditional religions, it also created barriers
between missionaries and those they sought to reach. In some regions, resistance to
Christianity grew due to this perceived attack on traditional beliefs.

2. 20th Century Missionary Attitudes

a. Contextualization and Respect for Local Cultures

 Attitude: By the 20th century, missionaries increasingly adopted the concept of

contextualization—the idea that the Gospel should be presented in a way that
resonates with the local culture. Rather than forcing Western forms of Christianity,
missionaries sought to allow local expressions of faith to emerge.
 Success: This shift led to the growth of indigenous churches that could thrive
without being seen as foreign entities. Local leaders were raised up, and Christianity
was able to take root more deeply in many cultures, such as in Africa, where the faith
grew rapidly throughout the century.

b. Dialogue with Other Religions

 Attitude: The 20th century also saw a growing emphasis on interfaith dialogue
rather than outright confrontation with other religions. The idea was to engage with
non-Christian faiths respectfully while still holding firm to the uniqueness of Christ.
Missionaries like Lesslie Newbigin emphasized the need for Christians to listen to
people of other faiths while presenting the Gospel.
 Success: This approach helped to break down barriers that previously alienated
people of other faiths. It led to more effective witness in pluralistic societies,
especially in places like India, where Hinduism and Islam were deeply entrenched.
While conversions happened more gradually, the approach fostered better long-term
relationships and understanding.
c. Holistic Mission and Social Justice

 Attitude: 20th-century missionaries often took a more holistic approach to mission,

seeing the Gospel as not only about spiritual salvation but also about addressing
social, economic, and political issues. They involved themselves in human rights
work, poverty alleviation, and healthcare, particularly in regions suffering under
oppressive regimes or poverty.
 Success: This approach won the Church many admirers as missionaries became
champions of social justice. Missionaries like Albert Schweitzer in Africa combined
medical missions with spiritual work, showing the love of Christ through action,
which led to lasting conversions and the spread of Christianity.

d. Indigenization of Leadership

 Attitude: One of the major shifts in the 20th century was the growing recognition that
local leaders needed to be in charge of the Church in non-Christian regions. Instead
of being dominated by foreign missionaries, churches began to raise up their own
pastors, teachers, and evangelists.
 Success: This empowered local communities and helped Christianity to become a
more authentic expression of faith in various cultural contexts. The rapid growth of
the Church in regions like Africa and Asia during the 20th century is largely attributed
to the indigenization of leadership, where local believers took ownership of the
mission and carried it forward in ways that resonated with their own people.

e. Mission as Witness in a Secular World

 Attitude: As secularism spread, especially in the West, missionaries increasingly saw

their task as offering a counter-narrative to the secular worldview. The emphasis
was placed on living out the Gospel as a testimony to the non-Christian world,
demonstrating the relevance of Christianity through both words and deeds.
 Success: This focus on living a Christ-like life in the midst of secular societies had
success in drawing individuals who were disillusioned with materialism or the
emptiness of secular ideologies. While mass conversions were rarer in the secularized
West, missionaries’ work often led to deep, personal transformations in individuals
who were seeking spiritual truth.

Conclusion

The success of 19th- and 20th-century missionaries in winning people to Christ was shaped
by evolving attitudes. While the 19th century was marked by a combination of evangelistic
zeal and sometimes cultural superiority, the 20th century brought a growing emphasis on
contextualization, indigenous leadership, dialogue, and holistic mission. These shifts
allowed Christianity to spread across the globe, particularly in Africa and Asia, where it
continues to grow today. However, in many contexts, success also depended on how well
missionaries adapted to and respected the cultures they were engaging, rather than imposing
foreign ideas and practices.

WHAT ARE THE TWO RELIGIOUS MOVEMENT WHICH GIVE THE

CHURCHES AWAKENING
Two major religious movements that significantly contributed to church awakenings,
especially in the context of Christian history, are:

1. The Protestant Reformation (16th Century)

 Overview: The Protestant Reformation, beginning in 1517 with Martin Luther's 95

Theses, was a major movement within Western Christianity that sought to reform the
Roman Catholic Church's practices, doctrines, and authority. It sparked a wave of
religious, theological, and cultural transformation that spread across Europe.
 Key Figures: Martin Luther, John Calvin, Huldrych Zwingli, and other reformers.
 Awakening Effects:
o Doctrinal Purity: The movement emphasized returning to the Bible as the
ultimate source of authority, challenging the church’s traditional teachings on
salvation, indulgences, and the sacraments.
o Personal Faith: It highlighted the importance of personal faith, stressing that
salvation came through faith in Jesus Christ, not through works or church
rituals.
o Church Renewal: It led to the creation of new Protestant denominations, such
as Lutheranism, Calvinism (Reformed Church), and Anglicanism, which
sought to renew Christian life and doctrine.
o Education and Scripture: The translation of the Bible into vernacular
languages empowered ordinary believers to read and understand the Scriptures
for themselves, sparking spiritual renewal.

2. The Evangelical Revivals / The Great Awakenings (18th and 19th Centuries)

 Overview: These were periods of religious revival that swept through Europe and
North America in the 18th and 19th centuries, leading to widespread church renewal
and evangelistic fervor.
 First Great Awakening (1730s-1740s): Led by figures like Jonathan Edwards and
George Whitefield, this movement in the American colonies emphasized a personal,
emotional experience of conversion and a renewed focus on evangelism.
 Second Great Awakening (1790s-1840s): A broader revival that took place across
the United States, spearheaded by leaders like Charles Finney. This revival
emphasized personal salvation, social reform (such as the abolition of slavery), and
missionary activity.
 Awakening Effects:
o Evangelism: The revivals brought a renewed emphasis on evangelism,
converting large numbers of people and inspiring global missionary
movements.
o Spiritual Renewal: They rekindled a sense of spiritual urgency and
personal piety in believers, encouraging them to live out their faith actively
and personally.
o Social Reforms: The Second Great Awakening, in particular, spurred
significant social movements, such as the temperance movement, abolition of
slavery, and advocacy for women’s rights, as Christians sought to apply their
faith to all areas of life.
o Expansion of Denominations: These revivals led to the growth of
denominations like Methodism and the Baptist churches, which emphasized
personal conversion and a direct relationship with God.
Both of these movements deeply impacted the Christian Church, leading to spiritual
awakenings, reforms, and the spread of Christianity across new regions and cultural contexts.