ACADEMY OF INTEGRATED CHRISTIAN STUDIES
PAPER PRESENTATION
Topic: Christian Conference in Asia
Subjet: Ecumenical Movements
Presenter: Gospel Vanlalrinchhana Respondent: R. Lalrintluanga
Concern Teacher: Rev. Dr. Letkholun Haokip (Asst. Professor) Date: 30th January, 2024
Introduction
In the vast and diverse continent of Asia, a rich tapestry of cultures and religions has shaped its
unique identity. This presentation delves into the Christian Conference of Asia, tracing its roots from the
ecumenical movements of the 19th century to its present role in fostering unity, addressing societal
changes, and promoting collaborative efforts across 95 churches and 15 national councils. This regional
organization has navigated themes of witness, justice, and service, reflecting the dynamic landscape of
Asian societies. The challenges and triumphs faced by the Christian Conference of Asia underscore the
broader narrative of ecumenism in Asia, where embracing local cultures, overcoming historical
dismissals, and fostering unity remain crucial in shaping a vibrant and authentic expression of
Christianity.
1. Asian Background
Asia, the world's largest continent, encompasses 30% of the Earth's land area and houses over
half of the global population. The term "Asia" has ancient origins, used by the Greeks to describe lands
east of their own. It may have originated from the Assyrian word "asu," meaning cast, or as a local name
for the plains of Ephesus, gradually extending to include Anatolia and the entire continent.
Geographically diverse, Asia spans vast territories including China, India, and archipelagic nations like
the Philippines, Indonesia, and Japan. China and India, both densely populated, contribute to Asia being
home to over a billion people.1
2. Religious Setting
Asia is a rich cultural hub, housing ancient civilizations and major world religions like
Hinduism, Jainism, Buddhism, Judaism, Sikhism, Confucianism, Taoism, and Zoroastrianism. Religions
deeply influence the lives of Asians, shaping their spirituality and perspectives. The shared values across
faiths form a foundation for human liberation and cooperation in diverse Asian societies. Religious
teachings aim at humanizing individuals, addressing personal, moral, and social aspects, while also
addressing concerns of economic and social justice.2
1
N.B. Gladstone Robert, Mission and Ecumenical Concerns of the Christian Conference of Asia (New Delhi:
Christian World Imprint, 2016), 23.
2
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 25.
1
3. The Ecumenical Beginning in the 19th Century in Asia
The history of the ecumenical movement in Asia is rooted in Protestant missionary efforts from
the 18 century, gaining significant influence in the 19th century. Missionaries played a vital role as
th
catalysts for the Asian Church's growth, with their Christian witness and cooperation being instrumental.
While some attribute the start of the ecumenical movement to the 1910 World Missionary Conference,
others argue that Asian nationalism in the late 19 th century was the genuine impetus for unity, spurred by
attempts from Asians to foster fellowship amidst Western missionary divisions in Asia.3
During the 19th century, the ecumenical movement aimed at fostering cooperation among
Christians from different confessions, uniting separated churches, and restoring the unity of
Christendom. Notably, this spirit in Asia was not solely driven by Western missionary efforts but
emerged from Asian Christian leaders. The movement addressed key elements like the universality of
the gospel, Christ's redemptive act for the entire universe, and Christ's ongoing presence. In Asia, the
ecumenical discourse began in response to the challenges posed by developing national identities and
sought to overcome divisions hindering the Church's mission. The Asian ecumenical movement, driven
by the people, especially students and youth, protested against missionary paternalism and western
denominationalism, aiming to impact society at large. In contrast, the ecumenical movement in the
Western world lacked direct connections to student and youth movements, with Asia's ecumenical life
closely tied to organizations like YMCA, YWCA, SCM, and later WSCF.4
4. The Christian Conference of Asia assemblies and themes:
At a meeting of the representatives of Asian churches and national councils in 1957 at Prapat,
Indonesia, a decision was taken to create a regional ecumenical organization under the name: East Asia
Christian Conference. A core staff team was appointed, consisting of D.T.Niles (Ceylon), U. Kyaw Than
(Burma) and Alan Brash (New Zealand), to organize the new body. At the 1973 Assembly the
constitution of the East Asia Christian Conference (EACC) was revised and the name was changed to
Christian Conference of Asia (CCA).5 The CCA, encompassing 95 churches and 15 national councils
across Asia-Pacific, functions through nine committees. Established in 1973, its goals include
addressing societal changes, fostering joint action for global mission, encouraging Asian Christian
contributions worldwide, building fellowship among regional churches, and promoting collaborative
efforts in evangelism, service, and international relations.6 The following were the assemblies and the
themes:
4.1. First Assembly: The first East Asian Churches came for “life together” at Prapat in 1957.
Life together demanded that the churches in East Asia accept that they belong to one another and are
increasingly willing to live a shared life. There were 107 official participants from 15 Asian countries
and 8 from Western Countries. The opening session of the conference was a rally with attendance of
about 10,000 Christians in the Medan City square. The meeting discussed the theme, “the common
3
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 127.
4
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 128.
5
Hans Ruedi Weber, Asia and the Ecumenical Movement 1895-1961 (London: SCM Press Ltd., 1966), 285.
6
T.V. Philip, Ecumenism in Asia (Delhi:ISPCK, 1994), 138.
2
evangelistic task of the churches in Asia”. The Prapat meeting was preceded by a consultation on the
social goals of new Asia where the emphasis was given to the problems in newly independent countries
and their problems in the field of socio-political and economic life. The responsibility of the Asian
churches was also laid upon the socio-economic and political life of the Asians. "It was a genuinely
Asian gathering in an Asian setting, not only because of the scenery but also because of the political
circumstances.7 The purpose of the conference was for churches and national councils to look together
ecumenically at the prospects for their cooperation and common witness in the emerging history of the
continent, as many colonized nations had regained their liberty and were becoming sovereign
independent state. The main discussions centred around the integration of the Asian churches' pastoral
calling and missionary obligation. With a view to this task the conference then worked on its primary
objective, namely the creation of a continuing ecumenical structure.8
4.2. Second Assembly: The East Asian Christian Conference was officially inaugurated in May
1959. The inauguration of the EACC took place in a simple but impressive service at Kuala Lumpur on
14th May 1959. The Kuala Lumpur Assembly had as its theme “Witnessing Together”. This meeting
really cherished the dreams of the Asians for their journey to discover identity. One hundred and twenty
six participants represented various churches and NCCs in Asia. A Constitution was introduced and
accepted. The Preamble of the Constitution says, "believing that the purpose of God for the churches in
East Asia is life together in a common obedience to Him for the doing of His will in the world, the
EACC is hereby constituted as an organ of continuing co-operation among the churches and national
Christian councils in East Asia within the frame work of the wider Ecumenical Movement. 9
4.3.Third Assembly: The third Assembly of the EACC, which was held from February 25 th to
March 5th in 1965 at Bangkok, Thailand. The theme of the Assembly was “The Christian Community
within the Human Community”. "The church as the Christian community existed for the sake of the
human community:" Christians or the Church cannot be separated from the human community. This
assembly acknowledged the struggle of the Asian people for a new life and the involvement of the Asian
churches to the contextual issues to comprehend the Scripture more effectively. More attention was
given to the feeling of Asianess and efforts were taken to bring about social justice and peace. Another
significant factor that highlighted Bangkok assembly was the issues of religious liberty. It was affirmed
that "religious liberty involves the acceptance of the plurality of religions".10
4.4. Fourth Assembly: The fourth assembly was also held in Bangkok from 30 th January to 8th
February in 1968 under the theme “ln Christ All Things Hold Together”. Many new programmes were
included like Urban Industrial Mission (UIM), Laymen Abroad, Theological Education and Ministry,
one of the main developments in this assembly was the introduction of interreligious dialogue. This was
the continuation of the New Delhi assembly of the WCC in 1961 and the consequences of the
7
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 144-145.
8
Ruedi Weber, Asia and the Ecumenical Movement…, 286.
9
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 149/
10
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 151
3
Second Vatican Council (1963-1965).11
4.5. Fifth Assembly:12 The Fifth Assembly met in Singapore in June 1973. Bishop Yap Kim Ha
was elected general secretary. It was a change of guard for the movement. U Kyaw Than, who was
associate general secretary at the beginning and then general secretary, had rendered invaluable service
to the movement. He had shown a remarkable sensitivity to the challenges to the churches in the rapidly
evolving situation in Asia at that time and an unparalleled dedication to the cause of ecumenism.
It was at this assembly the name East Asia Christian Conference was changed to Christian
Conference of Asia. The change reflected the general perception that Asia rather than East Asia was the
more appropriate term for the region of the member churches of the organization. The theme of the
assembly was "Christian Action in Asian Struggle". The topic of Asian struggle was recurrent in the
meetings of the organization and it was evident that the emphasis was to be on action. The thrust paper
published in the handbook of the assembly, entitled "Justice and Service", said, "Poverty and
powerlessness are also overwhelming phenomena in Asia today except in a few societies. Concentration
of power in the hands of a few, ethnic and racial tensions, traditional and social structures and systems
that inhibit equal opportunity for self-development, as well as disasters both natural and man-made,
political and military conflicts, all contribute to the suffering of people in their daily life, often creating
apathy and frustration".
4.6. Sixth Assembly: The sixth assembly was held in Penang Island, Malaysia from 31 st May to
9th June 1977 with the themne Jesus Christ in Asian Suffering and Hope. Four hundred and nineteen
delegates attended che assembly. The leaders of this assembly acknowledged that there are signs of hope
all over Asia among the people who are hungry and thirsty for justice and are ready to act in spite of the
oppression, in the people's movement, in the dedication of the young and in the bankruptcy of the rulers.
13
4.7. Seventh Assembly: The seventh assembly of the CCA took place in Bangalore from 18-29
May 1981 with the theme, “Living in Christ with People”. The Bangalore Assembly began with the
opening service on 19th May. The Rev. Victor San Lone and Archbishop Keith Rayner of the CCA
presidium led the service. A two-tire system of committees was structured: the programme committee
and the advisory committee. The Bangalore Assembly took some important decisions on the
programmes committee, in which the work of the CCA was divided into many, like mission and
evangelism, education, youth, women, international affairs, development and service, urban rural
mission, theology, and communication. "It was felt that the Programme Advisory Committee should
come directly to the General Committee instead of through another intermediate procedure." 14
11
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 153
12
Ninan Koshy, A History of the Ecumenical Movement in Asia, Vol.1 (Hongkong: WSCF Asia Pacific Region,
2004), 178-179.
13
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 156
14
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 158
4
4.8. Eighth Assembly: The eighth assembly was held from June 26- July 2, 1985 in Seoul under
the theme “Jesus Christ Sets Free to Serve”. Seoul was selected to express solidarity with the Korean
churches and the Korean minjung in their struggle for the democratization of society and the re-
unification of the divided country. The Rev. Canon Hone Kaa mentioned in his sermon that, "Asia is a
complex entity made up of many different races, religion, and cultures." The General Secretary Yap
Kim Hao noted in his report that, "the Christians in Asia should not be seen as people who have lost
their own unique cultural identity and have totally embraced western culture." The Freedom of
humankind and service to the humanity were the two areas of discussions in this assembly.15
4.9. Ninth Assembly: The Manila Assembly, the ninth General Assembly of the CCA, was held
from June 4 to 12, 1990, in Quezon City, Manila. The Assembly began with worship at the cathedral of
St. Mary and St. John. Twenty-five Churches sent their representatives to the Assembly. ‘Christ our
Peace: Building a Just Society’ was the theme for this General Assembly, which highlighted the realities
in Asia, such as poverty, injustice, corruption and socio-political and economic bondage. The CCA had
a great view of responding to the issues through its member churches. The strength of the church is the
strength of the CCA. So, the churches should be committed to the common concerns and issues.16
4.10. Tenth Assembly: The Colombo Assembly was the tenth assembly of the CCA, held from
10-14 June 1995. ‘Hope in God in a Changing Asia’ was the theme of this General Assembly that
witnessed the get together of the Asian churches to celebrate unity and affirm a common faith. 17
4.11. Eleventh Assembly:The eleventh general assembly of the CCA was held Bukit Inspirasi in
Tomohon, Indonesia, from 1-6 June 2000 with the theme “Time for Fullness of Life for All”.18
4.12. Twelfth Assembly:The twelfth assembly of the CCA was held in Chiang Mai, Thailand
from 31st March to 6th April 2005 with the theme “Building Communities of Peace for All”.19
4.13. Thirteenth Assembly:The thirteenth CCA Assembly was held at Kuala Lumpur, Malaysia
from 14 to 21 April 2010. The theme of the Assembly was “Called to Prophesy, Reconcile and Heal”.
The theme calls the people of Asia to be prophetic, reconciling and healing Community. The assembly
called for a new socio-cultural and religious order in order to sustain peace and justice in Asia. 20
15
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 159
16
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 162-163
17
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 164
18
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 166
19
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 168
20
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 170
5
4.14. Fourteent Assembly was held at Jakarta, Indonesia, 21–27 May 2015. The theme was
‘Living Together in the Household of God. The fifteenth Assembly was held at Kottaya, India, in 27
September–4 October 2023. The theme was ‘God, Renew Us in Your Spirit and Restore the Creation’.21
The core programmes of the CCA are Mission in Unity and Contextual Theology, Ecumenical
Leadership Formation and Spirituality, Building Peace and Moving Beyond Conflicts, and Prophetic
Diakonia and Advocacy.
5. Ecumenism: Its Challenges22
The challenges faced by Asian churches and the ecumenical movement, rooted in historical and
contemporary pressures, highlight the impact of socio-religious, political, cultural, and technological
influences on Asian values. The destructive force of global capital, particularly on the marginalized,
emphasizes the need for counter movements against globalization. To secure the future of ecumenism in
Asia, a shift towards grassroots movements, independent of financial dependence on Western churches,
is essential. The present issues include credibility issues and divisions within the church, urging a focus
on internal unity and a transformative, liberative ecumenism. The test of ecumenism lies in its practical
application, with the Christian Conference of Asia (CCA) playing a role in reshaping the movement's
focus from a colonial extension to an authentic expression of Asian identity. Today, ecumenical life in
Asia aims to define a common identity through broader engagement, fostering a sense of togetherness,
mission, witness, and service.
In Asia, ecumenism faces the challenge of connecting churches with local culture and tradition,
overcoming historical dismissals of Asian culture by missionary movements. The process of
indigenisation and contextualization aims to integrate the gospel with Asian context, emphasizing the
need for an "Asian face" for Christianity. Contextualization involves relating the gospel to specific local
situations, and it's an ongoing effort in Asia. To address divisions within churches, ecumenism must
adopt a consciously contextual vision, recognizing the diverse challenges threatening different
communities. Strengthening the ecumenical spirit and fostering a covenant relationship based on shared
convictions is crucial for unity amid denominational divides.
Conclusion
Christian Conference of Asia, established in 1959 as the East Asia Christian Conference, has
played a vital role in fostering ecumenism across the diverse landscapes of the continent. From its
inception in Prapat, Indonesia, to its recent assemblies addressing themes like "Living in Christ with
People" and "Called to Prophesy, Reconcile and Heal," the CCA has navigated the challenges of cultural
diversity and historical influences. Today, it continues to shape a transformative, liberative ecumenism,
striving for unity amidst denominational divides and promoting a shared Asian identity in the global
Christian community.
21
https://www.cca.org.hk/about-us/history
22
Gladstone, Mission and Ecumenical Concerns of the Chrisitan Conference of Asia…, 249-250
6
BIBLIOGRAPHY
https://www.cca.org.hk/about-us/history
Koshy, Ninan. A History of the Ecumenical Movement in Asia. Vol.1. Hongkong: WSCF Asia Pacific
Region, 2004.
Philip, T.V. Ecumenism in Asia. Delhi:ISPCK, 1994.
Robert, N.B. Gladstone. Mission and Ecumenical Concerns of the Christian Conference of Asia. New
Delhi: Christian World Imprint, 2016.
Weber, Hans Ruedi. Asia and the Ecumenical Movement 1895-1961. London: SCM Press Ltd., 1966.
