Dangers seen in world ecumenism

Press, Volume CXV, Issue 33791, 13 March 1975, Page 5

Dangers seen in world ecumenism

World ecumenical G moves by the World Si Council of Churches t] were strongly criticised n in Christchurch on Tues- a day by a visiting Ger- fl man theologian, Dr f Peter Beyerhaus.

He described aspects of efforts to create a world community, and talks between leaders of different religions and ideologies, as dangerous and frightening. Some Christian leaders had equated the Chinese Communist leader Mao Tse-tung with God, and the cultural revolution in China with what

3od had done, Dr Beyerhaus said. i Such men were shutting i their eyes to the fact that the : revolution in China had been 1 achieved at the sacrifice of freedom of thought and religion, and the killing of thousands of people. Dr Beyerhaus, who said his

visit to New ♦ealand was sponsored by the Anglican Diocese of Nelson, admitted that his views were not those of the majority.

Born in East Germany, he studied theology at several universities before going to South Africa. A Lutheran, he became chairman of the Evangelical Lutheran Church in Transvaal. In 1964, he took the post lof dean of the theological faculty at Tubingen Univers-

;|rty. i: There had been a complete I i change in the concept of H ecumenism, said Dr Beyerhaus. Attempts at reunification of Churches had not been really successful. People had ceased to be interested in doctrinal differences, and social-political problems had taken the main focus of interest. “This emphasis has gained a ruling position in the World Council of Churches, and now there is a new watchword to inspire ecumenical activities — ‘world community’,” he said.

It was now not a question of how to re-unite the Churches, but rather how to re-unite mankind. Global consciousness, tensions between power blocs, and warnings as to the possible destruction of mankind were all reasons for this switch. “The target is now unification of mankind, races, and nations; religions and ideologies,” Dr Beyerhaus said.

The most important World Council of Churches’ programme was that of dialogue between men of living faith and ideologies. The idea was to have responsible leaders meet and exchange thoughts in a bid to come to a common philosophy and attitude in preparation for a world community.

Doctrinal issues and questions of Biblical truth were not. being asked any more. This meant that the borders between Christianity and other religions and ideologies 'were becoming transparent.

“The World Council of Churches regards itself as a crystalising centre or catalyst to bring together those of varying streams,” Dr Beyerhaus said. He had been frightened, at a world conference in Bangkok, at the uncritical way admiration of Maoism was expressed.

“Christian leaders said that the Chinese did not need us, and that we should listen humbly to what God had done in China,” Dr Beyerhaus said. But there was unmitigated hatred of religion in China. Hitler had at first restored a new kind of dignity to the German people yet nationalism had turned out to be a satanic ideology. Dr Beyerhaus said that he

did not believe history would ever lead to unification <of man. World government, which seemed to be the aim, would never become successful because of the selfishness of human nature,* “or else efforts will be made to uphold it by tyranny.”