230 dialog: A Journal of Theology • Volume 40, Number 3 • Fall 2001

Ecumenic and Ecumenical Perspectives

On Charta Oecumenicaby Peter Lodberg

Over the last 15 years the Conference of Euro-pean Churches (CEC) and the Council of EuropeanBishops’ Conferences (CCEE) have developed as im-portant partners on the ecumenical scene in Europe.To the CEC belong almost all Orthodox, Protestant,Old-Catholic and independent churches in Europe.In CCEE are represented all Roman Catholic Bishop’Conferences in Europe. In modern European history1989 was a revolutionary year with the collapse ofCommunism and the establishment of new nation-states in Eastern Europe. During this crucial and of-ten dangerous time CEC and CECC have tried to-gether to interpret the new situation in Europe andgive guidelines for the churches. The ecumenical co-operation among the churches, that was establishedafter World War II and intensified during the ColdWar and after Vatican II, has shown itself to be effec-tive in spite of many problems, shortcomings, andmistakes. As part of the process towards mutual un-derstanding among the churches and effective par-ticipation in the integration of Europe the presidentsof CEC, Metropolitan Jérémie, and CECC, CardinalVlk, signed on 22 April 2001 in Strasbourg a basictext entitled: Charta Oecumenica - Guidelines for theGrowing Cooperation among the Churches in Europe(for the full text see: www.cec-kek.org/English/

ChartafinE.htm). Prior to the signing of the text themember churches of CEC and the bishops’ confer-ences of CECC were asked to discuss and suggestimprovements to a first draft. Some of the suggestedchanges were incorporated in the signed text that wassent to the churches after and not before the signing.In some churches this process has been severely criti-cized for being undemocratic and unreasonable; soit raises unnecessary mistrust in the ecumenical insti-tutions. However, the text is now to be adopted andadapted in each of the local churches belonging toCEC and CECC.

What does Charta Oecumenica Say?

On the basis of Ephesians 4:3-6 Charta Oecumenicaaffirms in chapter I the witness of Holy Scriptureand the ecumenical Nicene-Constantinopolitan Creedof 381 as the basis of Christian unity. The churchesare called together to visible unity in faith as one,holy, catholic and apostolic church. The text bringsnothing new to the theological and ecclesiologicalargument for visible unity, but affirms the ecumeni-cal tradition, that over the years has been developedwithin the Faith and Order-movement.

Peter Lodberg is a professor at the University of Aarhus, Denmark.

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Chapter II is entitled: On the Way Towards the Vis-ible Fellowship of Churches in Europe. Following theargument put forward in the previous chapter and itslinks to the theological tradition within Faith andOrder, it is interesting to note that the text in thisplace talks about visible fellowship and not visibleunity. One might guess that the reason is that theexpression visible fellowship is less ecclesiologicallyloaded with meaning than visible unity. Behind thewording is the unresolved problem of official RomanCatholic recognition of other churches as Churchesin the theological sense of the word. Also hesitationamong some Protestant churches, e.g. the Evangeli-cal-Lutheran Church of Denmark, to regard practi-cal ecumenical cooperation as an enterprise towardsfull visible church unity with Rome (andConstantinople) might play a role.

Gospel in Word and Deed

Charta Oecumenica emphazises that the most im-portant task of the churches in Europe is the com-mon proclamation of the gospel, in both word anddeed, for the salvation of all. A new dedication toChristian education is called for and pastoral care inlocal congregations. According to the text it is equallyimportant for the whole people of God together tocommunicate the gospel in the public domain, whichalso means responsible commitments to social andpolitical development. Charta Oecumenica does notmake any illusion of the possibility to reestablish theCorpus Christianum. The history of Christianity hasbeen marked by schisms and even armed conflicts.The credibility of the Christian faith has been dam-aged because of human guilt, lack of love and thefrequent abuse of faith for political interests.

In this situation the ecumenical movement is re-garded as God’s opportunity for a new beginning: in-ternally, as a place for dialoging about differing theo-logical and ethical positions; externally, for a com-mon participation in the developing of a just, peace-ful and sustainable Europe, which includes strength-ening community with Judaism and cultivating rela-tions with Islam. Charta Oecumenica accepts the factthat the plurality of religious and non-confessionalbeliefs and ways of life has become part of European

culture. Eastern religions and new religious commu-nities are spreading and attracting the interest of manyChristians. Not only the social and political struc-tures of Europe are changing, but also the religiousand spiritual landscape. Secularization meets the plu-rality of individualized religion and the continuationof structured Christian life in churches and groups.

According to the responses to the first draft, mostdiscussions in the churches have taken place on theissue of the social-ethical and political responsibilityfor the churches’ participation in the building of Eu-rope. Critics saw the first draft as too positive to-wards the European Union (EU) and as too politicalin supporting a political system that divides the Eu-ropeans instead of accepting the national and cul-tural differences of Europe. Other critics would liketo have a more profound discussion of the policy ofthe EU-institutions and the present integration-pro-cess towards new member-states from the formerCommunist bloc. From some Orthodox churches inEastern Europe especially, a warning against a pro-Western European approach to the issue of Europeanintegration was sounded. In the present text the com-promise has been formulated in words that are verysimilar to the words of the Czech President VaclavHavel in a speech to the European Parliament in Janu-ary 1998. Thus, Charta Oecumenica supports an (not:the) integration of the European continent (not: West-ern Europe). The churches want to work towards ahumane, socially conscious Europe, in which humaninstitutions are based on values of peace, justice, free-dom, tolerance, participation and solidarity. Likewise,the churches insist on the reverence for life, the valueof marriage and the family, the option for the poor,and the readiness to forgive. “As churches and as in-ternational communities we have to counteract thedangerous trend toward an integrated West and a dis-integrated East, and also take account of the North-South divide within Europe” (Chapter III, 7).

Conclusion

Charta Oecumenica is a first attempt to formulatecommon guidelines for the European churches. Theymay look very simple and provisional, but evaluatedin the light of European history, the present tense

Ecumenic & Ecumenical Perspectives • Peter Lodberg

232 dialog: A Journal of Theology • Volume 40, Number 3 • Fall 2001

situation among some European churches, and themistrust in ecumenical institutions Charta Oecumenicais an achievement. Its image of Europe is rather vague,and the guidelines are in some respect very generel.But the text accepts Europe as a place of pluralism,secularization, individualization and lived tradition.Europe is under construction, European identities are

formulated anew, and Charta Oecumenica shows, thatalso the churches are challenged to take part in thisprocess - not only because of their European history,but because European Christian identity(ies) are nota given anymore, but is decided in competition withand under influence of many different factors.