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Charting Churches in a Changing Europe Charta
Oecumenica and the Process of Ecumenical Encounter
Currents of Encounter 28 Tim Noble Digital Instant
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Author(s): Tim Noble, Ivana Noble, Martien E. Brinkman, Jochen Hilberath
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Language: english
 General Introduction

En Route to Koinonia:
Church Communion in Transition

Martien E. Brinkman

This volume is dedicated to the theme of the 13th Academic

Consultation of the European Society of Ecumenists (Societas
Oecumenica) in Sibiu, the former Hermannstadt, in the region of
Transylvania in Romania. Societas Oecumenica decided to relate
its theme – On the Way to Koinonia: Church Communion in
Transition – closely to one of the best current examples of coop-
eration between the churches of Western and Eastern Europe,
namely the so-called Charta Oecumenica.1 This charter was is-
sued by the Conference of European Churches (CEC) and the
Council of European Bishops’ Conferences in 2001. It is an ecu-
menical consensus text of the main European Protestant, Ortho-
dox and Roman Catholic Churches. It deals not only with the
ecumenical relations among the churches but also with our
common responsibility for the continent where we live: Europe.
The text is printed as an appendix at the end of this volume.
The consultation was held from 24-28 August 2004 in an
area with a long history of Lutheran-Orthodox relations. Apart
from an Orthodox theology faculty, Sibiu also hosts a Lutheran
Theological Seminary. So Sibiu itself is already a place of en-
counter.
The theme of the consultation emerges from that of Societas
Oecumenica’s previous consultation in Salisbury, UK in 2002 on
“Conversion and Identity in a Multicultural Europe.” That
opened up a whole raft of questions concerning who we are as
Christians and what our roles are in the present social, cultural

1 See for the text and the history of this document V. Ionita and S.

Numico (eds), Charta Oecumenica: A Text, a Process and a Dream of the

Churches in Europe (Geneva, 2003) and the appendix to this volume.
2 MARTIEN E. BRINKMAN

and political situation of a united/disunited Europe. Europe is

uniting and yet struggling through various political and eco-
nomic tensions, carrying wounds and divisions from the past,
and searching with greater or lesser commitment to find some
reconciliation, some vision shared by her fragmented identities.
As Christians, we are part of this process and we have to exam-
ine our contribution, its possibilities and shortcomings. The
changing situation of European society is also a challenge for
churches to reconsider their divisions.
In this reflection the Charta Oecumenica could be of great
help. It can be considered as a serious effort by the European
churches to make fruitful use of the ecclesiological and societal
insights of the different church traditions in Europe. The reflec-
tion upon the Charta Oecumenica and the regional bilateral dia-
logues will be embedded into theological reflections upon the
question of what it is to be church in Europe and upon the
question of which church concept could be of greatest help to
us in our contemporary European plight.
So, the main text of reference is the Charta Oecumenica. The
Charta forms part of a process which has moved forward since
the first European Ecumenical Assembly at Basel (Switzerland)
in 1989.2 The preparations for the second European Ecumenical
Assembly at Graz (Austria) in 1997 showed that the fall of the
Iron Curtain in 1989 had made ecumenical relations more dif-
ficult rather than less.3 The decision of the Conference of Eur-
opean Churches and the European Roman Catholic Bishops’
Conference to draw up the Charta Oecumenica finds its origin in
these apparent tensions.
In this regard it is highly significant that the Charta states
that there is “no alternative to dialogue” (no. 6). Remarkable,
also, is the link with the idea of baptism as a “bond of unity be-
tween Christians, as Vatican II had stated in the Decree on Ecu-
menism (No. 22) and the so-called Lima Text of the World

2Cf. Final Document of the European Ecumenical Assembly Peace with

Justice, 15-21 May 1989, Basel (Switzerland) (Geneva, 1989).
Cf. J. Kaufmann and M. Opis (eds.), Reconciliation, Gift of God and
3

Source of New Life: Second European Ecumenical Assembly 23-29 June 1997
Graz/Austria (Graz, 1997).
 GENERAL INTRODUCTION 3

Council of Churches repeated in its paragraphs on baptism.4

Like the Joint Declaration between Lutherans and Roman Cath-
olics on justification, the Charta distinguishes between main is-
sues, basic truths and differing explications in particular state-
ments. It thus clings to the concept of reconciled diversity. In its
focus on the promotion of democratic processes, human rights,
social justice, equal rights for women, concern for the environ-
ment and plea for hospitality towards foreigners and refugees
the Charta Oecumenica integrates the typical church and society
concerns into the classic Faith and Order concerns on the sac-
raments and the unity of the church. It would be easy to add
many other interesting points regarding the Charta Oecumenica,
but let us not anticipate the further discussion in this volume.
I would like to mention only one further hot issue with
which the Charta Oecumenica deals, especially in no. 2,5 namely,
that of proselytism. In several Eastern or Southern European
countries, such as Russia, Romania, Bulgaria and Greece, one
church – the Orthodox Church – is the established church. This
contextual situation has coloured the way many Orthodox theo-
logians are inclined to speak about proselytism, sects and reli-
gious freedom, religious rights, etc. This situation will confront
us in an intense and concrete way with the tension between
identity and plurality. In a certain sense, this discussion will
also confront us with the question of the relation of faith and
ethnicity. Not only with regard to doctrinal questions but also
with regard to social and political questions we shall experience
that we have to cling to the idea of reconciled diversity.
Let me conclude these introductory remarks with a short
anecdote. I began my academic career in the department of
theology at the Vrije Universiteit (Amsterdam) in 1976 with re-
search into the dogmatic aspects of the question of pluriformity

4Cf. Baptism, Eucharist and Ministry, Faith and Order Paper 111,
(Geneva 1982), p. 3 (B.6). See for the full text of the Decree on Ecu-
menism of Vatican II www.vatican.va/archive/hist-councils/ etc.
5Cf. also the report “The Challenge of Proselytism and the Calling
to Common Witness,” issued as an appendix in: Joint Working Group
between the Roman Catholic Church and the World Council of Churches.
Seventh Report (Geneva 1998), pp. 43-52.
4 MARTIEN E. BRINKMAN

in the church. The question of the boundaries of pluriformity

was central to that research. The heart of the matter was how
much diversity the unity of the church could bear.6 In 2003,
however, I attended a conference in Bogor, Indonesia, on Faith
and Ethnicity, sponsored by the International Reformed Theolo-
gical Institute (IRTI), headquartered at the VU, and once again
found myself impressed by the principles on which the inde-
pendence of the state of Indonesia was declared in 1945. These
were the five principles of what is termed Pancasila (divine om-
nipotence, humanity, national unity, democracy and social jus-
tice). With the aid of these five principles people in Indonesia
have indeed made a serious attempt to give form to the motto
of that new state, Bhineka Tunggal Ika (Diverse Yet One). Thus
the central question in the founding of the state of Indonesia
was not how much diversity unity can bear but how much di-
versity is necessary in order to be able to guarantee unity.7
These are two totally different approaches. The first, Re-
formed question is defensive and assumes that there is an exist-
ing unity that is threatened. This means that criteria must be de-
veloped for “legitimate variety.” The image of a previously giv-
en unity still strongly defines the way Christians deal with their
history. The schism between East and West in 1054 and the
Reformation are seen as cracks in a previously unbroken unity.
But such an image is an illusion. A high degree of diversity is
already apparent in various contexts in the New Testament and
this diversity has been with Christianity ever since.8

6 Cf. M.E. Brinkman, “Kuyper’s Concept of Pluriformity of the

Church,” in: C. van der Kooi and J. de Bruijn (eds.), Kuyper Reconsid-
ered: Aspects of His Life and Work, Studies on Protestant History, Vol.
III, (Amsterdam, 1999), pp. 111-22.
7At the IRTI conference in Princeton, NJ, USA, in 2001 J.A. Tituley
presented a very extensive but extremely instructive exposition on the
vicissitudes of the concept of Pancasila in the history of Indonesia un-
der the title “The Pancasila of Indonesia: A Lost Ideal?” See E.A.J.G.
van der Borght, D. van Keulen and M.E. Brinkman (eds.), Faith and
Ethnicity, Vol. 1, Studies in Reformed Theology 6 (Zoetermeer, 2002),
pp. 37-102.
8Cf. J.D.G. Dunn, Jesus Remembered, Christianity in the Making,
Vol.1 (Grand Rapids/Cambridge, 2003).
 GENERAL INTRODUCTION 5

This diversity is also necessary for a religion that claims

universality. If every people are to confess Christ as their Lord,
saviour, prophet, Tuhan, chief, ancestor, bodhisattva or avatar,
then a far-reaching form of inculturation is necessary. There-
fore, it is more sensible and inviting for contemporary Chris-
tianity to assume the motto of the Indonesian state, diverse yet
one, than to be asking the question that once motivated our
pluriformity project: “How much diversity can unity bear?”
However, one question remains: Who defends this unity in
the midst of all the diversity? In Indonesia that is the job of the
army. And in world Christianity? In part, it is the international
ecumenical movement. There, all the remotest corners of Chris-
tianity remain in conversation with one another and a certain
cross-fertilisation takes place. To some extent, it is also the task
of academic theology, the international character of which is
increasingly taking on institutional form. It was also the task,
especially during this conference, of the Societas Oecumenica as
well, I am inclined to add. That this volume may be a contribu-
tion to that task is my deepest desire at this moment.
This page intentionally left blank
 Part I

Confessional Responses
to the Charta Oecumenica

In this section four authors respond to the Charta Oecumenica

from different confessional positions. Kajsa Ahlstrand, from the
Church of Sweden, addresses the practical implications of the
Charta from a Protestant perspective, even if she questions the
applicability of the umbrella term “Protestant.” Although she
deems the document to have received a basically positive re-
sponse from the Nordic Lutheran churches, she wonders if they
may not bring a more individual-oriented response than other
Christian traditions. To illustrate her point, she offers two not
uncommon pastoral situations, where the demands of the Char-
ta would seem to come into conflict with what could be consid-
ered to be good pastoral practice. She concludes with a reflec-
tion on the Church of Sweden’s position on same-sex partner-
ships and the conflict this can lead to with other European
churches. Is the Charta helpful in this situation or not?
Peter De Mey, a Roman Catholic theologian working in
Louvain, Belgium, uses as his hermeneutical key for reading the
document the question as to whether it helps or hinders further
dialogue among churches on the nature of the church and
church order. He begins by examining the process of revision of
the Charta and how the final version was influenced by the in-
put of different churches and Bishops’ Conferences from
around Europe. He divides these reactions into common Ortho-
dox, Roman Catholic and Protestant ones, joint Roman Catholic
and Protestant comments, and finally those points raised by
each of the three groupings separately. The second part of his
essay looks in more detail at Part II of the Charta to see in how
far it allows for a discussion on the church. A joint proclama-
tion of the Gospel should lead to churches’ moving together
and acting together, which is also to lead to their praying to-
8 CONFESSIONAL RESPONSES

gether. This section concludes with a discussion of further pos-

sibilities of dialogue emerging from the Charta. A key question
in De Mey’s work is whether the Charta did not miss a key op-
portunity to endorse the hermeneutical concept of differenti-
ated consensus.
The third essay, by Romanian Orthodox theologian Dorin
Oancea, considers the question from an Orthodox perspective.
He concentrates on the issue of reception, starting with a look at
the notion of reception in the Old Testament. Taking the notion
of reception as including some form of confession of faith, he
moves on to look at the way the Holy Tradition deals with the
matter. There it is not simply a question of accepting verbal for-
mulae but of accepting participation in the community which
makes those confessions. Thirdly, Oancea considers reception
in the Holy Liturgy. He starts by reflecting on the dynamic na-
ture of the Orthodox liturgy, where all has its place. Within this
dynamic comes the Liturgy of the Catechumens and the Liturgy
of the Faithful. The distinction between these two parts of the
liturgy lead him to spell out the reasons for this and the conse-
quences for ecumenical dialogue. He concludes with some
questions, asking whether the Orthodox need always to retain a
maximalist position.
The final article in this series of confessional responses to
the Charta is offered by the German theologian Oliver Schue-
graf, resident in Coventry, England. He writes from a Lutheran
perspective. Using recent documents from the United Evangel-
ical Lutheran Churches of Germany, he considers the Lutheran
understanding of ecumenism. In dialogue with the under-
standing of church communion as developed by the Leuenberg
Church Fellowship he moves on to look at the dialogues into
which Lutherans have entered with various other Christian
churches and the successes and problems with these conversa-
tions. This is followed by a reflection on the meaning of church
communion from a Lutheran perspective, based on unity in
Word and Sacrament.
 The Significance
of the Charta Oecumenica Today

Critical Comments from a Protestant Perspective

Kajsa Ahlstrand

As a preamble, one may ask what a Protestant perspective is. Is

there such a thing as a Protestant perspective? Indeed, what is
Protestantism? The Porvoo communion churches are hesitant to
label themselves “Protestant” and prefer designations such as
“Evangelical Catholic” or the more neutral “Reformation chur-
ches.” Given those provisos, I will nevertheless use the word
“Protestant.”
I will limit myself to some of the comments from the Nordic
Lutheran churches. The main part of my essay will focus on
some pastoral situations where the Charta is insufficient as a
practical tool. I will finish with a look towards the future,
considering an ecumenically bold step that the Church of Swe-
den is about to take and how that might relate to the Charta.

Responses from the Nordic Lutheran Churches

With a few exceptions the Protestant churches received the
Charta with gratitude. A typical reaction is that made by a Ger-
man Protestant church: “This is what we have already been do-
ing for a long time.” The Charta confirmed a practice that in
many places was well established. This, however, gives rise to a
different set of questions. If the Charta does not challenge the
church, is there something in it that we have failed to see? To be
blunt, the major churches of the Reformation have not as a rule
been heavily involved in evangelising campaigns, aiming at
stealing members from other churches, nor have they tried to
prevent their members from leaving the church in order to join
another Christian community. Our sins have been of a different
kind; where we have been in the majority we have not always
10 KAJSA AHLSTRAND

been sensitive to the needs and existence of minority churches.

Historically, the situation has been very different, of course, but
I take it that the Charta deals with current practice and experi-
ences, not those of bygone eras.
The Nordic Lutheran churches, with the exception of the
Danish church, did not find anything with which they could
actually disagree. Certainly, there could have been stronger em-
phasis on certain issues (e.g., women, poverty, mission, or the
world beyond the borders of Europe), but these are minor
squabbles. The church representatives know that there is no-
thing in the Charta to prevent them from engaging in these as-
pects of the Christian life. The Nordic Lutheran churches have
problems with the rhetoric of the Charta, which is perceived as
being too pompous for the rather down-to-earth linguistic
styles in the Nordic countries. The kind of rhetoric employed in
the Charta makes it virtually impossible to use verbatim transla-
tions and thus the Nordic churches have produced their own
short “guidelines for inter-church relations” regarding, for ex-
ample, evangelising campaigns, “conversions” and contacts be-
tween churches.
The Charta has very rarely been referred to in Swedish ecu-
menical discussions, with one exception. The exception cannot
even be labelled “ecumenical,” as it took place within the
Church of Sweden. A group of clerics who never accepted the
decision to ordain women to the priesthood requested the syn-
od to be treated as a minority in accordance with II.4 of the
Charta: “We commit ourselves to defend the rights of minorities
and to help reduce misunderstandings and prejudices between
majority and minority churches in our countries.” Their argu-
ment is as follows. If the Church of Sweden (henceforth CoSw)
has agreed to defend minority churches, then minority groups
within the church should also be protected under the same
Charta. The counter-argument is twofold:
a) There is and should be a difference in attitude of the CoSw
towards groups within the CoSw and those within other chur-
ches. The CoSw must defend the rights of Baptists within Swe-
dish society, but that does not mean that pastors in the CoSw
have the right to refuse to baptise infants as pastors in the
CoSw.
 COMMENTS FROM A PROTESTANT PERSPECTIVE 11

b) Not all minorities are worthy of protection. A few people

(that is, a minority) within the CoSw believe that God has so or-
dered the world that white people should rule over people with
darker pigmentation. The mere fact that those who believe thus
are few in number does not imply that they merit protection as
a minority within the church.
In the Danish church the discussions have been livelier than
in the other Nordic Lutheran churches. The Evangelical Luther-
an Church in Denmark has chosen to remain sceptical in regard
to several recent ecumenical inventions: the Porvoo agreement,
the Joint Declaration and Charta Oecumenica. The main reason for
this scepticism on the part of several bishops and church lead-
ers can be summed up in the remarks of the chairman of the
Council on International Relations of the Evangelical Lutheran
Church in Denmark, Paul Verner Skærved:
It is not in keeping with the tradition of the Danish Church,
which separates religion and politics, and if the idea is to mix
these two things, I cannot imagine a formulation I will vote for.
But we must discuss it with the other churches and, perhaps,
we can reply with some sensible comments. (Kristeligt Dagblad)
A representative of the Evangelical Lutheran Church in
Denmark on the common working committee, the Revd. Steffen
Ravn Jørgensen, declared that he “could not vote for a joint
church document that mixes the spiritual and the secular fields
and is, therefore, in its theology un-Lutheran.” (He has since be-
come Dean of Elsinore and resigned his seat on the Danish Ecu-
menical Council.) Some pastors have also questioned the rele-
vance of the Charta for the Danish context.
The reaction, when I discussed the Charta with my col-
leagues in the Swedish Christian Council and the National Of-
fice of the Church of Sweden, was very much that there is not
much to say because we wholeheartedly agree with it. And thus
I could end here, but I will not. The problems I see “from a Pro-
testant perspective” have less to do with what is stated in the
Charta than with what is implied. And the most problematic
implication is that interchurch relations may be seen as more
important than respect for persons who approach a particular
12 KAJSA AHLSTRAND

church with expectations that have not been foreseen by the ec-
clesiastical authorities.
The Charta deals with churches and structures, but in the
life of the churches we encounter individuals. And, I think, this
is where the Protestant ethos (if there actually is such a thing)
may differ from Catholic and Orthodox central values.

I will give two examples from a pastoral context to show how

difficult it can be when ecumenical agreements clash with peo-
ple’s lives as they live them.

Eucharistic Hospitality
Is there an obligation for some churches to enlighten members
of other churches of the position of their respective churches or
should every church have the right to speak for itself? A fairly
common invitation to the Eucharist in Lutheran (and Anglican)
churches is to say that everyone who is baptised is invited to
receive communion. This invitation is sometimes followed by
an explanation, such as “If you do not want to receive the ele-
ments, you can still proceed to the communion station, put
your right hand on your left shoulder and receive a blessing.”
But not every Orthodox or Roman Catholic visitor to a Lu-
theran or Anglican service is aware of the position of his or her
church. Should the inviting church take this into consideration
and put the invitation thus: “This Church practices ‘Eucharistic
hospitality’ and in as far as it is up to us, you are welcome to re-
ceive the sacrament. But if you are Orthodox or Roman Catholic
you should know that your church does not allow their mem-
bers to receive the sacrament in other churches and you might
be excommunicated by your church if you do receive com-
munion here.” Of course, it could be put in ecumenically more
acceptable wording (“we differ in our understandings of whe-
ther Eucharistic unity presupposes theological unity etc.”), but
the message will still be the same. Is the church that practices
“hospitality” or an “open communion table” obliged to discour-
age communicants from more restrictive churches from re-
ceiving communion in order to maintain good relations with
those other churches? Or is it more important that we treat ev-
 COMMENTS FROM A PROTESTANT PERSPECTIVE 13

ery person who comes to church with respect for his or her own
decisions?

Baptism across Ecclesiastical Borders

A somewhat similar situation arises when a family comes to the
local Lutheran church seeking to have their child baptised. The
family is living in Sweden for a limited period: they are citizens
of an African country and intend to go back in a few years time.
When asked about their church affiliation, they state that they
are Roman Catholics. The pastor offers to help them to get in
contact with the nearest Catholic church, but the parents de-
cline. They say that they prefer to worship in their local church
(which is Lutheran) and ask whether baptism in the Lutheran
church would be recognised in the Catholic church. The pastor
replies, “Yes, the baptism would be recognised, but isn’t it a
better idea to have your child baptised in the church to which
you will return?” But the family insists that they want their
child to be baptised in the church where they are currently part
of the worshipping congregation. The ecumenical recommenda-
tions are clear – not to interfere with members of another
church without consulting the relevant clergy – but what if the
members know what they want? Are they not people who have
come of age and can be trusted to make their own choices?

Different Understandings of Marriage and Family

The third example relates to same-sex relations, one of the most
debated questions within and between the churches at this
time. In the ecumenical world the CoSw is reputed to be one of
the most inclusive/ liberal/radical churches in regard to this
issue. In 1951 the bishops of the Church of Sweden issued a
pastoral letter “On a question of the life of the people” in which
they advocated vigilance in regard to homosexual people and
expressed their hope that science would find a cure for what
they regarded as an aberration in the human psyche.
In the autumn of 2004 the Synod of the Church of Sweden
was to discuss the consequences of gender-neutral marriage
legislation and a liturgy for the celebration of same-sex wed-
dings. It is fair to say that the CoSw has not had any heated
14 KAJSA AHLSTRAND

debate about the ordination of lesbian and gay persons who

live in committed relationships. In the early 1980s the late Bi-
shop of Stockholm, Lars Carlzon, stated, “Many of my best
priests are homosexuals.” At that time there were a few bishops
that would not have ordained someone who lived in a same-sex
relationship; the policy then was very much that of “don’t ask,
don’t tell.” Today no bishop would reject an ordinand on the
basis of his or her living in a same-sex relationship (although, of
course, not every person who lives in a same-sex relationship is
suitable for the priesthood). A radical reorientation in these
matters has thus taken place during the last fifty years.
There is a strong likelihood that the CoSw will soon adopt a
liturgy for same-sex weddings to be included in our common
Handbook. There is now a majority in the Swedish parliament
in favour of gender-neutral marriage legislation. The develop-
ments within the CoSw will undoubtedly have ecumenical con-
sequences. The CoSw has invited theologians and church lead-
ers from other Christian traditions to a Hearing in order to “dia-
logue and discuss the issues together in the light of the Gospel”
(Charta II.6). But whatever the outcome of these dialogues and
discussions will be, the synodal and episcopal leadership of the
CoSw are not going to abandon the lesbian and gay members of
the CoSw for the sake of Christian unity.
As we (here I speak as a member of the CoSw) understand
the Gospel, it is about God’s unconditional love for every per-
son and God’s desire for every person to live in life-sustaining
relationships. The consequence of this is that the majority in the
CoSw see the increased acceptance of same-sex relationships as
a way in which the Spirit is leading the church to a deeper un-
derstanding of God’s abundant love. In order to proclaim the
Gospel in our society and for the Gospel to be heard as good,
liberating and life-sustaining news, we cannot but include com-
mitted same-sex relationships into our understanding of family.
Thus, when we “insist on the reverence for life, the value of
marriage and the family …” (Charta 7) we do this wholeheart-
edly, but we do not want to limit the definition of marriage and
family to heterosexual couples only.
Can the Charta Oecumenica be used against the CoSw in this
matter? We feel that we cannot wait for the other churches to
follow, because that would be to betray our understanding of
 COMMENTS FROM A PROTESTANT PERSPECTIVE 15

the Gospel. Same-sex relationships are not “an issue” but lived
experiences – not only of those who are directly involved but
also of their parents, children, grandparents, friends and sib-
lings.
There is no way that the churches can reach consensus or
even an acceptable compromise here. This leads me to my con-
cluding remarks. What would a critical Protestant perspective
on the Charta be? There is general agreement in the major
churches of the Reformation that the Charta is a fine and at
times a useful tool for ecumenical relations and common re-
sponsibility in society, but it has its limits. There is always the
provision that people matter more than church structures and
even ecumenical relations. As Protestants, we cannot look to the
hierarchy and expect them to define the truth and we cannot go
to the sacred tradition and expect truth to be hidden there wait-
ing to be found. We search the Scriptures, but it is not the writ-
ten word that is the Word of God. It is when the Word is com-
municated and heard as a liberating and life-sustaining mes-
sage in the lives of people and communities that it becomes the
Gospel.
This page intentionally left blank
 An Assessment of the Charta Oecumenica
from a Roman Catholic Perspective

Peter De Mey

The process of reception of the Charta Oecumenica has already

been going on for more than three years.1 After a first gathering
of ecumenical experts and young Christians in Strasbourg, on
the occasion of the solemn proclamation of the Charta, the CEC-
CCEE Joint Committee took the initiative of organising two
more consultations in which representatives of all participating
churches testified to the reception of the Charta in their coun-
tries. The publication, Charta Oecumenica: A Text, a Process, and a
Dream of the Churches in Europe, has also contributed to the fur-
ther dissemination of the message of the Charta.2 In what fol-
lows, therefore, I presume that the history and the text of the
Charta is already well known,3 so in the first section of this

1 An enumeration of several initiatives taken to promote the re-

ception of the document is found in Sarah Numico, “Die Charta Oecu-
menica und die aktuelle ökumenische Situation,” Una Sancta 58 (2003):
111-17.
2 Viorel Ionita abd Sarah Numico (eds.), Charta Oecumenica: A Text,

a Process, and a Dream of the Churches in Europe (Geneva, 2003). The

English translation of the document is found on pp. 7-16. For a dis-
cussion on the reception of the Charta see the article by Sarah Numico,
“Testimonies and Experiences from the Life of the Charta Oecumen-
ica,” in Ionita and Numico, Charta Oecumenica, pp 71-82.
3 I will regularly refer both to the English translation of the draft

version of the document (indicated by D, followed by the paragraph

number) and to the English translation of the final version of the
Charta with an indication of the paragraph number. The original Ger-
man text and its translations have been co-edited by the secretariat of
the CEC in Geneva and the secretariat of the CCEE in St. Gallen. A
good overview of the document is given by Gerhard Voss, “Kommen-
tierende Anmerkungen zur Charta Oecumenica der Kirchen in Eur-
opa,” Una Sancta 56 (2001): 186-207. Reinhard Frieling, who was a
18 PETER DE MEY

article I will restrict myself to a description of the dialogue pro-

cess which culminated in the approval of the Charta.
I am aware, of course, that the ecumenical dialogue at a
multilateral level is anything but an easy enterprise. In the 1998
draft of the Faith and Order document on The Nature and Pur-
pose of the Church the material in the boxes appeared to be far
more extensive than the body of the text, which reflects the
common understanding on the nature and mission of the
church.4 We must wait and see whether the situation will be
much different in the second version of this document, which
will hopefully be presented during the WCC assembly in Porto
Alegre in 2006. The endeavour to formulate guidelines for co-
operation among the churches in Europe has not been an easy
one either. I had the opportunity to consult the reactions by the
episcopal conferences and member churches of the CEC on the
draft which was made public in July 1999, as well as the subse-
quent drafts of the document during a study visit at the secre-
tariat of the Council of European Bishops’ Conferences.5
Therefore, in the second part of my presentation I will give
an overview of the most important changes to the draft version
as they were provoked by the reactions submitted by member
churches of the CEC and episcopal conferences. In fact, in view
of the difficulties and objections it seems almost a miracle that
we have at our disposal an ecumenical charter on which the
members of the CEC-CCEE Joint Committee could reach a con-

member of the drafting committee of the document, discusses the rele-

vance of the document in the light of the current ecumenical situation
in Europe in his article “The Ecumenical Movement in Europe: Chal-
lenges and Conflicts,” Concilium (2004): 57-66.
The Nature and Purpose of the Church: A Stage on the Way towards a
4

Common Statement, Faith and Order Paper 181 (Geneva: 1998). A crit-
ical account of this document from a Roman Catholic perspective is
given by Catherine Clifford, “Reflections on The Nature and Purpose of
the Church,” in Ecumenical Trends 32 (2003): 129-37 and Francis Sulli-
van, “The Nature and Purpose of the Church: Comments on the Material
inside the Boxes,” Ecumenical Trends 32 (2003): 145-53.
My sincere thanks go to the Secretary General of the CCEE, Don
5

Aldo Giordani and his cooperator, Sarah Numico, for their hospitality
and help.
 A ROMAN CATHOLIC PERSPECTIVE 19

sensus during their meeting in Porto in January 2001. Both the

drafting committee and the CEC-CCEE Joint Committee were
involved in the final revision of the draft of the Charta Oecumen-
ica and deserve our sincere thanks. I am of the opinion, how-
ever, that the input by the churches and episcopal conferences
has been extremely helpful for the creation of a broad consen-
sus on the Charta Oecumenica. Therefore, I wonder whether the
outcome would not have been different if the revised text had
been entrusted another time to the judgment of interested
Christians in Europe before its final promulgation.
It was the intention of the churches that took the initiative
for this document so that it would contain, as the subtitle puts
it, “Guidelines for the Growing Cooperation among the Chur-
ches in Europe.” Therefore, the preamble explicitly states that
the document “has no magisterial or dogmatic character, nor is
it legally binding under church law.” However, I cannot help
being a theologian who is particularly interested in the ecumen-
ical dialogue on ecclesiological issues, be it at bilateral or multi-
lateral levels. Thus, even if it is not the intention of the Charta to
give an account of a doctrinal consensus between the churches
in Europe, the question which guided my reading of it was
whether it can be considered as a help or as an obstacle to fur-
ther dialogue on the nature of the church and on issues of
church order. In order to answer this question I will, therefore,
in the final part of this contribution, focus especially on part II
of the Charta: “On the Way towards the Visible Fellowship of
the Churches in Europe.”

An Overview of the Dialogue Process

The most striking feature of the collaboration between the CEC
and the CCEE is the organisation of European ecumenical as-
semblies. The theme of the first assembly after the end of the
Cold War, which took place in 1989 in Basel, was: “Peace and
Justice for the Integrity of Creation.” The theme of the second
assembly, which took place in 1997 in Graz, was: “Reconcilia-
tion: Gift of God and Source of New Life.”6 At the end of this

6 Council of European Bishops’ Conferences (CCEE) and the Con-

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