A Mission Without the Marks: The World Council of Churches and Biblical Ecclesiology
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This article seeks to evaluate from the perspective of Reformed theology, especially through its ecclesiology, both the World Council of Churches’ 1982 Baptism, Eucharist and Ministry (BEM) as well as the World Evangelical Fellowship’s 1992 Response to the BEM. It is the contention of this paper that contra the WCC and the WEF, confessional Reformed theology offers the most robust view of the role of Scripture and the nature of salvation in determining the mission and marks of the church for the goal of seeking visible church unity. Since both the WCC’s BEM and the WEF’s Response deal with issues relating to the primary hindrances to visible church unity, they do not comprehensively address every area relating to the theology and practice of the church. This paper will thus focus its attention to three primary areas of divergence articulated by the Evangelical Response to the BEM:1. Salvation: sacramentalism vs. personal conversion 2. Authority: tradition vs. Scripture alone 3. Evangelism: radical justice vs. revivalism Both the BEM and the Response have salient points to make about the nature and goal of Christian unity. But they also fail to do justice to a confessional Reformed understanding of what makes the church “one, holy, catholic and apostolic.”
Abstract
This article seeks to evaluate from the perspective of Reformed theology, especially through its ecclesiology, both the World Council of Churches’ 1982 Baptism, Eucharist and Ministry (BEM) as well as the World Evangelical Fellowship’s 1992 Response to the BEM. It is the contention of this paper that contra the WCC and the WEF, confessional Reformed theology offers the most robust view of the role of Scripture and the nature of salvation in determining the mission and marks of the church for the goal of seeking visible church unity. Since both the WCC’s BEM and the WEF’s Response deal with issues relating to the primary hindrances to visible church unity, they do not comprehensively address every area relating to the theology and practice of the church. This paper will thus focus its attention to three primary areas of divergence articulated by the Evangelical Response to the BEM:1. Salvation: sacramentalism vs. personal conversion 2. Authority: tradition vs. Scripture alone 3. Evangelism: radical justice vs. revivalism Both the BEM and the Response have salient points to make about the nature and goal of Christian unity. But they also fail to do justice to a confessional Reformed understanding of what makes the church “one, holy, catholic and apostolic.”
참고문헌 (15)
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