Praying together at WCC gatherings
The liturgical experiences of previous WCC assemblies and major gatherings have inspired many people, as well as confronted participants with unfamiliar or uncomfortable symbols, rites, and practices that come from different confessions and cultures. Many also consider that it is in "ecumenical worship" that the divisions among Christians - such as the inability of all Christians to celebrate the Eucharist together - become the most apparent.
he issue of whether, how and to statements about the nature of the worship from specific church tradi- Twhat extent Christians can wor- unity that churches seek but, for some, tions, a practice developed of drawing ship or even pray together is at the the Toronto statement still articulates liturgical elements from different eccle- heart of the ecumenical quest and their basic understanding of ecumeni- sial and cultural traditions into one therefore also of the relationships that cal relationships. worship service. churches maintain by their belonging From the early 1990s, some Orthodox to the WCC fellowship. How has worship been delegates started to abstain from par- The WCC Constitution establishes ticipating in ecumenical services. A that "the primary purpose of the fel- celebrated at past WCC report from Thessaloniki (May 1998) lowship of churches in the World assemblies? that articulated a number of criticisms Council of Churches is to call one The worship of early assemblies was of the WCC specifically asked Eastern another to visible unity in one faith and based on denominational models large- Orthodox participants at the Harare in one eucharistic fellowship, ly from North America and from Assembly "not to participate in ecu- expressed in worship and common life Europe. As WCC membership grew menical services, common prayers, in Christ, through witness and service and became more diverse, new dimen- worship and other religious cere- to the world, and to advance towards sions of worship and prayer came in monies at the Assembly". that unity in order that The Harare Assembly the world may believe." PROBABLY THE MOST CONSISTENT ELEMENT OF ECUMENICAL established the Special The Final Report of the Commission on Special Commission on PRAYER, BEGUN AT THE WCC'S FIRST ASSEMBLY IN AMSTERDAM IN Orthodox Participation in Orthodox Participation in 1948, HAS BEEN SAYING THE LORD'S PRAYER TOGETHER,WITH the WCC to address a the World Council of EACH PERSON PRAYING IN HIS OR HER OWN LANGUAGE. number of grievances Churches, issued in 2002, articulated primarily by was the latest attempt to Orthodox churches, relat- provide guidelines for worship and the form of symbols, music and move- ing in part to worship and common prayer in major WCC gatherings. ment. prayer. Since the Toronto statement, the The Vancouver (1983) and Canberra emphasis on understanding differences (1991) assemblies not only held a What have been some of the among churches and engaging in coop- Eucharist service known as the "Lima erative mission and service has evolved Liturgy", but also incorporated a criticisms of "ecumenical to actively ensure that churches would, greater amount of indigenous material worship" in the past? in the assembly liturgies (such as in future, draw more closely together An impression among some that the hymns, lyrics, vestments, actions, art) rather than move further apart. ecumenical movement was reaching and of women-identified prayers, songs for a common liturgy - such as the WCC assemblies have made major and other liturgical texts. In addition to Lima liturgy - that had the authority to
Ecumenical discussions on worship: 1952: Discussion of the report "Ways of Worship" at the 3rd 1969: Faith and Order consultation on "Worship Today" world conference on Faith and Order (Lund) was the first time (Geneva). worship was explicitly on the agenda of an ecumenical confer- ence: "In worship, we meet the problem, nay, rather the sin of the 1982: The "Lima Liturgy", as it has become known, is the disunion of the church, in its sharpest form." eucharistic liturgy prepared for the Faith and Order commission meeting held in Lima, Peru. The liturgy is based on the conver- 1963:The 4th world conference on Faith and Order in Montreal gence statement Baptism, Eucharist and Ministry (BEM).The Lima discussed the report "Worship and the Oneness of Christ's liturgy was used at both the 6th assembly of the WCC in Church". Informed by regional reflections, it included for the first Vancouver in 1983 and at the 7th assembly in Canberra in 1991. time an East Asian perspective on understanding worship and on its indigenization. 1993:The fifth Faith and Order world conference in Santiago de Compostela urged "renewed attention to the inter-relations Vatican II (1962-65) allowed for greater participation of Roman between worship and the search for unity". Catholics in ecumenical prayer. 1994:The Faith and Order consultation at Ditchingham, England, 1968: Worship was one of the six thematic sections at the "Towards Koinonia in Worship", focused, among other things, on WCC's 4th Assembly in Uppsala. ways of worship which are unifying.
Other examples of "ecumenical prayer" Week of Prayer for Christian Unity. Its inspiration goes back Fellowship of the Least Coin. This focus on the smallest coin of to calls for prayers for unity in the second half of the 18th centu- each country's currency, offered with a prayer for peace, was con- ry. In 1966, the WCC's Faith and Order Commission and the ceived in 1965 by the Asian Christian Women's Conference. Pontifical Council for Promoting Christian Unity began their offi- cial joint preparation of the Week of Prayer material. Ecumenical Prayer Cycle. A book of prayers for each area of