ALLAHABAD BIBLE SEMINASRY
Assignment
B.D IV English
Subject: Ecumenical Movements (BHC03)
Topic: Wider Ecumenical Movements: Edinburgh 2010:
Programmes and Projections
Submitted by: Saheb Hanse
Submitted to: Rev. John Jebadurai
Submitted on: 21-01-2024
0
Introduction:
On this paper we are going to study or discuss on the topic on Edinburgh 2010:
Programmes and Projections. Edinburgh 2010 was a big meeting in Scotland where
Christians from all over the world got together in 2010. They wanted to figure out how the
Church could work better in a changing world. This assignment will look at how this meeting
still affects how Christians work together and spread their message worldwide.
1. Theological worldview of 2010:
Theological worldview of Edinburgh 2010 isn’t explicitly stated, so we must infer it by
examining the project’s underlying theology.
First, the theology of Edinburgh 2010 can be understood by looking at its organization.
Similar to Edinburgh 1910, it was started by mission thinkers and executives from Northern
European Protestant groups, including some in Scotland. They reached out to the World
Council of Churches (WCC) to check if they were planning to mark the centenary, as the
original conference led to the formation of the WCC. The WCC decided to be involved in
planning but didn’t claim the centenary. The WCC is just one of twenty participants, though
it contributes the most funds. The General Council includes representatives from various
Christian confessions, including Protestant, Evangelical, Catholic, Orthodox, Pentecostal, and
Adventist.1
Edinburgh 2010 is an experiment in a broader ecumenism. In the 21st century, Protestant
and Orthodox churches no longer dominate non-Catholic Christianity globally. Unlike in
1910, when European denominations held significant influence, today’s reconciliation efforts
in Europe may not have a worldwide impact, except with the involvement of the Roman
Catholic Church. Europe’s unity, previously a major focus of the ecumenical movement, has
been achieved, and the world is no longer concerned about European wars. With former
colonies gaining independence and new churches emerging worldwide, the World Council of
Churches (WCC) now sees itself as a catalyst for broader unity, reflecting in its participation
in Edinburgh 2010.2
The main supporters and funders of Edinburgh 2010 are the WCC and European
Protestant churches, especially from Germany and Scandinavia. Most funding comes from
1
www.edinburgh2010.org. Accessed on 19-01-24.
2
Huibert van Beek, Revisioning Christian Unity: The Global Christian Forum (Oxford: Regnum, 2009). 106.
1
these sources, with South Korean churches being the only non-Western contributors. The
financial influence of churches seems concentrated in the North Atlantic zone. Despite initial
plans, the event has been scaled back, possibly due to financial challenges and a changing
sense of responsibility among Northern churches to host such events.
Second, the main beliefs of Edinburgh 2010 can be understood by looking at how it was
organized and its study topics. It was influenced by Edinburgh 1910 and, like that event,
started by creating a study process. In 2005, a global team gathered to identify important
mission themes for our time. There are nine main themes as follows:
1. Foundations for mission
2. Christian mission among other faiths
3. Mission and post-modernity
4. Mission and power
5. Forms of missionary engagement
6. Theological education and formation
7. Christian communities in contemporary contexts
8. Mission and unity-ecclesiology and mission
9. Mission spirituality and authentic discipleship
1.1 Mission as Missio Dei
The main idea for 2010 is about laying the groundwork for mission. It highlights that in
our time; mission must be clearly defined and justified. This idea is influenced by discussions
after World War II about the Trinitarian foundations for mission. It emphasizes that mission
is the work of God (Missio Dei), and the church is privileged to be part of it.3
This perspective would be strange to those in 1910 who saw mission more as a task
assigned to the church. The impact of liberation theology is also seen in how salvation and
the interpretation of the Bible in mission are approached. Mission is viewed as liberating
people, including socio-economic and political freedom. The report questions biblical and
theological foundations that don’t align with this view.
3
Huibert van Beek, Revisioning Christian Unity: The Global Christian Forum (Oxford: Regnum, 2009). 156.
2
Defining mission as Missio Dei means the forms of mission are not fixed, unlike in 1910.
Mission is not just following orders but actively participating in God’s work. Theme 5 in
2010 scrutinizes the various forms of mission, emphasizing the diversity of approaches.
1.2 The instruments of mission: Churches
In 1910, missionary gatherings were the focus, while in 2010, the emphasis shifted to
church gatherings. Theme 7 highlights the importance of local Christian communities in
missions, integrating mission into the core of Christian faith.
Since 1910, mission and church unity have become interconnected. However, Theme 8,
addressing Mission and Unity, was added in 2010 due to pressure from the WCC, making a
total of nine themes. Its absence from the original 2005 list might suggest it was assumed,
and it reflects that not all churches share the WCC’s vision of organic unity.
2. Theological shifts from 1910 to 2010:
In 1910, the study of missions was just beginning, but by 2010, we had a century of
reflection on the subject. If we compare the fundamental beliefs about the world (theological
worldviews) in 1910 and 2010, we can identify several significant changes.
2.1 Language: From Kingdom to Spirit
Language in mission has shifted from focusing on the Kingdom to emphasizing the Spirit.
This change reflects a globalized era, relying on communication and cultural influences
rather than territorial expansion. The Holy Spirit’s role in mission aligns with the idea of God
working through it in contemporary times. Mission today is often seen as discovering where
the Holy Spirit is active and participating in that work.4
2.2 Agency: From Mission Societies to Churches
Missionary work has shifted from mission societies to churches due to the understanding
of the church’s inherent mission. This is based on the idea that “the church exists for
mission.” The focus on the missionary nature of the local church is positive, but there’s a risk
of becoming too local without the guidance of mission agencies. In 1910, missionary
societies were seen as practical for missions, but their role was not justified biblically.
4
Kirsteen Kim, Joining in with the Spirit: Connecting World Church and Local Mission (Peterborough:
Epworth Press, forthcoming in 2009/2010), 256-270.
3
Post-colonial period saw skepticism about the existence of missionary societies in the
West. Now, missions are growing, particularly in countries like Korea, India, and Brazil,
aligning with New Testament patterns. Churches today are mobile due to migration,
challenging the traditional notion of being planted permanently in one place. As we approach
the fiftieth anniversary of integrating the IMC and the WCC, it’s essential to reassess in light
of global Christianity and globalization, developing a theology that recognizes the missionary
nature of local churches alongside mission organizations.
2.3 Aim: From Christianisation to Witnessing
In the past, spreading Christianity meant converting people to the faith. Back in 1910, it
was assumed that most people needed a religion, so missionaries were encouraged to spread
Christianity in colonies. Now, in a more secular era, the importance of religion is questioned,
but the enduring power of religions is recognized. Today, instead of focusing on converting
the world, the emphasis is on being a good example and sharing the message of Christ
through personal and church life. In 1910 and 2010, Edinburgh saw different approaches to
Christian mission, but there were also similarities. Both times, Christians aimed to stay true
to their understanding of God in Christ through the Holy Spirit, adapting to the challenges of
their respective eras.
3. The Edinburgh 2010 study process:
This process brings together people from different backgrounds to discuss various
themes, sparking initiatives for Mission Projects. For instance, exploring how our views on
mission and unity have evolved since 1910, as discussed in Edinburgh 2010, is influencing
the intercultural Pilot on Mission Today. The theme of “Mission and Power” from Edinburgh
2010 guides the Partnership in Mission study. Additionally, this ecumenical process opens
doors for collaboration with other denominations in developing new programs.5
4. Edinburgh 2010 Conference
In 2008, around 100 scholars from different Christian traditions worldwide started
preparing for Edinburgh 2010. They studied the concept of Missio Dei and changes in global
Christianity since 1910, identifying nine key priorities for Christian Mission over the past
century. These priorities include foundations for mission, Christian mission among other
5
Davis J. Bosch, Transforming Mission: Paradigm shifts in Theology of Mission (Mary Knoll N.Y: Orbis
Books, 1991), 149.
4
faiths, mission and post-modernities, mission and power, forms of missionary engagement,
theological education and formation, Christian communities in contemporary contexts,
mission and unity, and mission spirituality and authentic discipleship. They also recognized
common themes, called transversals, cutting across all study areas, such as women and
mission, youth and mission, healing and reconciliation, Bible and mission, contextualization,
enculturation, and dialogue of worldviews, subaltern voices, and ecological perspectives on
mission.6
The themes discussed in the Daryl Balia and Kirsteen Kim edited volume, “Edinburgh
2010: Witnessing to Christ Today,” aimed for diversity in representation. The goal was to
have 60% of delegates from the global South, with 50% being women and 20% under 30
years old. However, only 32% of the delegates were women, and 6% were under 30. The
conference brought together diverse theological perspectives on Christian Mission from
different global Christian traditions to celebrate the ecumenical nature of the 1910 missionary
conference. This diversity enriched reflections on the concept of Missio Dei and
demonstrated Christian unity in mission. Unfortunately, the actual representation fell short of
the intended goals, with a significant number of delegates from the global North, particularly
the U.S.7
Conclusion:
They looked back at a similar meeting in 1910 and tried to learn from it. The things they
decided at Edinburgh 2010 still affect how Christians work together and share their message
worldwide. It keeps guiding how they do their mission and talk about God in our world
today. Therefore, Edinburgh 2010 was a really important meeting that brought Christians
together and helps them work better together now.
6
Daryl Balia and Kirsteen Kim, Witnessing to Christ Today (Oxford: Regnum Books, 2010), 80.
7
Edinburgh 2010, “Delegate Information” http://www.edinburgh2010.org/en/participate /delegate, Accessed on
20/01/2024.
5
We-bibliography:
Edinburgh 2010, “Delegate Information” http://www.edinburgh2010.org/en/participate
/delegate, Accessed on 20-01-2024.
www.edinburgh2010.org. Accessed on 19-01-24.
Bibliography:
Balia, Daryl and Kim, Kirsteen. Witnessing to Christ Today. Oxford: Regnum Books, 2010.
Beek, Huibert. Revisioning Christian Unity: The Global Christian Forum. Oxford: Regnum,
2009.
Bosch, Davis. Transforming Mission: Paradigm shifts in Theology of Mission. Mary Knoll
N.Y: Orbis Books, 1991.
Kim, Kirsteen. Joining in with the Spirit: Connecting World Church and Local Mission.
Peterborough: Epworth Press, forthcoming in 2009/2010.
