Guidelines For the Ecumenical work of the Church of Sweden:
adopted in 1992 by the Central Board and the Bishops' Conference

1. Introduction

1.1 In 1992, the Central Board of the Church of Sweden and the Bishops' Conference adopted the following guidelines for the inter-denominational and ecumenical work of the Church of Sweden.

1.2 Responsibility for the ecumenical positions and the official relations of the Church of Sweden with other churches resides with the General Synod, the Central Board, and the Archbishop together with the other Bishops. An advisory committee serves the Central Board as well as the Bishops' Conference. Its ongoing task is to address ecumenical questions. The Ecumenical Secretariat discusses and follows these matters through. Church of Sweden Mission, Church of Sweden Aid and Church of Sweden abroad have contacts throughout the world and are thus important representatives of the Church of Sweden in ecumenical work. Other committees and bodies of the Church of Sweden, as well as the youth organizations, maintain their own ecumenical relations.

1.3 These guidelines are intended to:

- Consolidate the ecumenical commitment of the Church of Sweden;

- Stimulate dialogue about the basis for and aim of Christian unity;

- Give guidance to those within those church organizations at national level which have the main responsibility for inter-denominational and ecumenical work;

- Inspire the dioceses and parishes in their ecumenical task;

- Inform other churches about the approach of the Church of Sweden to ecumenical issues.

1.4 The premises of ecumenism change continuously. As reciprocal relations between the churches increase and their unity deepens, new steps become possible. The unity that is attained must be consolidated constantly and new problems adressed. The guidelines will have to be revised continually.

2. Our Ecumenical Commitment

2.1 The Church of Sweden is a part of the universal church and confesses the universal Christian faith. The Church of Sweden participates in the history of the entire Church and in the apostolic tradition. Through the centuries relations have been developed which inseparably unite our church with churches in other parts of the world. That is the case particularly with regard to churches which share the interpretation of faith of the Lutheran reformation. During the twentieth century the international relations of the Church of Sweden have been extended. Intercommunion with the Church of England was established already in the 1920's. Both bilaterally and in the framework of the World Council of Churches, the Church of Sweden today has close contact with churches of many confessions.

2.2 In recent years the Christian heritage of the church of earlier generations with regard to interpretation of the faith, liturgy, sacraments, and ministry has become relevant once again. The document, "Baptism, Eucharist & Ministry", which emphasizes the common faith tradition of the churches, has proved to be especially important. The Church of Sweden has adopted a positive position to this document through its Church Conference.

2.3 In the ecumenical movement, the history and the age in which we live, continuity and renewal, the provincial and the universal are held together. The churches try to address secularization together, preach Christ in the world of religions, withstand increasing injustice and fight against global threats against people and the environment. The churches seek unity, not for its own sake, but so that the world may believe and live.

2.4 The Church of Sweden is committed to ecumenical relations. From the gospel, as interpreted in the confession of our church, the Church of Sweden wants to make a contribution to Christian unity in our country and throughout the world. The identity of the Church of Sweden is clarified through the encounter with other churches. The Church of Sweden shares the responsibility for ensuring that the gospel may be heard by all peoples, that justice and peace will be established, and the integrity of Creation be respected everywhere. Together with others we share the pain of the world but also keep alive the hope of the Reign of God. The future faces us with new challenges. The Church of Sweden's response to them must be formulated through study, theological discussion, ethical positions, worship and action together with other churches.

2.5 The visible unity of the Church is an essential calling. Ecumenical work is of fundamental significance to a church which wishes to confess and convey the universal Christian faith. Unity is one of the basic characteristics of the Church. A church that lives from and for the gospel therefore persistently has to seek unity in Christ.

2.6 The ecumenical commitment of the Church of Sweden is also rooted in the church's own history and its self-perception. For a thousand years the Church of Sweden has shaped and been shaped by Swedish culture. As a major Lutheran Folk Church, which affirms its entire history, the Church of Sweden has a special contribution to offer in ecumenical discussions, whilst at the same time allowing itself to be corrected by the experiences of other churches. The ecumenical work of the Church of Sweden should reflect the historical and current circumstances of the church.

2.7 Ever since Nathan Söderblom's days 1866-1931 (Archbishop 1914-31, Nobel Prize winner 1930), the Church of Sweden has often been represented as a "bridge-church" between Roman Catholic, Orthodox and Reformation traditions of faith. An unbroken episcopal tradition has been passed on to many other Lutheran churches by the Church of Sweden. In dialogues with the Roman Catholic Church, Orthodox and Anglican Churches, the Church of Sweden, thanks to its history, has special qualifications and thus a special responsibility.

2.8 At the same time, the Church of Sweden maintains fellowship with churches that have other patterns of church authority and, on this basis, wishes to develop a common interpretation of the gospel. This is the case both in relation to Lutheran churches in many countries, Swedish Free Churches and within the framework of the World Council of Churches. Although the Church of Sweden considers the office of bishop to be essential the common interpretation of the gospel is a higher principle.

2.9 For the sake of unity, every church must be prepared to renounce something of its self. That means theological positions, but it can also refer to finance, organization or influence. To a majority church like the Church of Sweden, the readiness to be examined by others and to renounce something for the sake of unity is particularly appropriate.

2.10 In order to be fruitful, the work of the Church of Sweden for unity must be carried by people's longing and commitment. The unity of the church primarily expresses itself in the local parish. Ecumenical work should be firmly anchored there and should find practical expression, too.

2.11 At the Assembly of the World Council of Churches in 1961 all the Christians in each place were summoned to committed fellowship. Unity takes shape when people in a certain place share the bread of the Holy Communion, diaconal service and the testimony of salvation through grace by faith in Jesus Christ.

The Foundation of Unity

3.1 Among the many biblical texts that speak about the unity of the Church, Jesus' farewell speech to his disciples is especially challenging. "I pray that they may all be one: as thou, Father, art in me, and I in thee, so also may they be in us, that the world will learn that thou didst send me, that thou didst love them as thou didst me. "(John 17:21-23).

3.2 In the programmatic declaration that the General Synod accepted in 1990, the Central Board of the Church of Sweden provides a commentary on the above text. The Central Board writes: "Jesus speaks about Christian unity as the testimony that can bring the world to faith. In so doing, he has also stated that the major obstacle which limits the scope of the gospel is the division of the Christian Church. The pattern for the unity of the universal Church is the Trinity itself, the Father's unity with the Son and the Holy Spirit. For every church that confesses the Trinity, the ecumenical task is therefore as obvious as it is inevitable. This task consists in turning division into a reconciled diversity that is mutually enriching. In the inter-denominational encounters we want to learn to respect and value each other's traditions."

3.3 Like the ecumenical movement in general, the Church of Sweden has its theological point or departure in Jesus' High Priestly Intercession and in the unity that belongs to God, the Triune. Through baptism, people are brought into an irrevocable and life-giving community with God and with each other through Christ in the Holy Spirit. This is the fundamental precondition for the solidarity and unity of Christians. By its ecumenical work, the Church of Sweden wishes to contribute to making visible this already existing unity in every aspect of the life of the church as a symbol of the unity, peace and justice that God wants to give his entire world. Therefore prayer for the Spirit who arouses faith and gathers the nations is the most urgent task in approaching the visible unity of the Church.

4. The Aim of Unity

4.1 The unity that the entire Church of Christ is seeking finds expression when the various churches accept each others' baptism and ministry, recognize the one, holy, apostolic and catholic Church in in each other and share the sacrament of the Holy Communion.

4.2 During the 20th century, many churches have united as a result of theological discussions and practical co-operation. But unity is deeper than that. Unity does not imply identical formulations of the faith, uniform organization or identical forms of worship. Unity provides scope for diversity. Still unity must find specific and ongoing expressions in the life of the church.

4.3 There is always a tension between the catholicity that unites all churches and culturally conditioned forms of expressions in theology and the life of individual churches. The message of salvation applies to all people in all cultures and all times. God participates in the condition of each people and borrows the language of each time. That is why there is diversity. In the midst of it, the Church should always seek unity in Christ.

4.4 Sweden is a multi-cultural society where the question of unity in diversity is raised with greater clarity than previously. Together with everyone who confesses Christ, the Church of Sweden wants to meet people of other faiths now living among us. When the church actively works for Christian unity, and discusses and co-operates with people of other faiths with respect and humility, it opposes division, conflicts or oppression in a multicultural society.

4.5 The division of Christianity is most clearly shown in the many confessional traditions. Political, social and cultural conflicts have - when seen from from an historical perspective - together with theological disagreements, reinforced different interpretations of the apostolic faith and have led to church division. Contemporary discussions between the churches have removed many prejudices and misunderstandings and led to deeper understanding that one and the same faith can be expressed in many ways. The Church lives with and from the gospel and reflects continuously upon it. An aspect of the reflection is testing what of all that the churches say and do is consistent with the gospel.

4.6 At the Assembly in Nairobi in 1975, the World Council of Churches describes its task as being "to call the churches to the goal of visible unity in one faith and in one eucharistic fellowship expressed in worship and in common life in Christ, and to advance towards that unity in order that the world may believe". The goal is that all Christians should be able to meet at the thanksgiving meal - the Eucharist. At the next Assembly, in Vancouver in 1983, this goal was emphasized even more strongly. Liturgy and social care, proclamation and acts of healing belong together. In the eucharist, Christian life is summed up. There earth and heaven meet, and so do the human being and God. "The Eucharist embraces all aspects of life. It is a representative act of thanksgiving and offering on behalf of the whole world... All kinds of injustices, racism, distinction between people and lack of freedom are in reality questioned when we share the body and blood of Christ. Through the Eucharist the all-renewing grace of God penetrates and restores human personality and dignity." At the Assembly in Canberra in 1991, this goal was reaffirmed with the special emphasis that it is the Holy Spirit who gives the thirst and hunger for full communion and that the unity that already exists is the fruit of the active presence of the Holy Spirit among us.

4.7 Every local parish has access to the gospel in its entire richness and

worships together with the faithful in all times and all countries. But in the Eucharist, the division of the Church becomes most pressing, because it is impossible for all as yet to share the bread and wine of the Holy Communion with each other.

4.8 The ecumenical movement is united around the objective that all who are baptised should be able to share the Lord's supper. That was a main theme in the speech of the Archbishop during the Pope's visit to Uppsala Cathedral in 1989. "We have already recognized one another's baptism. The baptized ought to be able to gather at the same table." He also brought the question to the fore at the ecumenical service in St. Peter's Basilica connection with the jubilee of Birgitta in 1991. But there are two ways of looking at the common celebration of Holy Communion. Some churches want to celebrate Holy Communion together in spite of the division in order to anticipate the unity that is sought, others see Holy Communion as a confirmation of unity and therefore they want to wait until complete unity is obtained in teaching, confession and life.

4.9 Unity "so that the world will believe" also means that Christ's Church becomes the salt and the light in society, defends right and truth, upholds the integrity of human life and guards the entire creation in a very threatened and unjust world. In this task, the churches need to encourage and correct each other and always seek ways to give a credible common testimony.

5. Ways to Unity

5.1 On the way to visible unity, the churches work with a deepening of their own faith. In prayer and liturgy, teaching and proclamation, service and witness, people grow together with Christ. The insights into the secrets of the faith that the Spirit gives come to maturity. It is often said: "The closer to Christ, the closer to unity". Individual persons, churches and denominations come closer to each other when their inner lives are supported, deepened and renewed by God's living words and the sacrament of grace. Therefore the spiritual vitality, theological depth and liturgical freshness of the parish and the church are decisive for unity. The Church of Sweden receives many impulses from other churches for the renewal of worship prayer and theology. It has been able to give contributions to other churches in return, new hymns for example. The Church of Sweden wants to continue actively receiving what other faith traditions offer and supporting the deepening and renewal of spiritual life in the churches with which it cooperates.

5.2 Theological discussions are important on the road to unity. The Church of Sweden supports the international dialogues that are organized by the World Council of Churches and the Lutheran World Federation, and participates itself in dialogues with several churches in Sweden. The discussions address doctrinal questions like the theology of justification, questions about understanding of the church, patterns of ministry and sacraments, pastoral questions like mixed marriages and ethical questions in the life of the individual and society.

5.3 The churches continually seek opportunities to express and develop unity with each other in practical co-operation. The ecumenical movement has made important social and diaconal contributions, expressed the opinions of the churches in ethical and political questions, inspired mission and evangelism, and provided a holistic perspective which is of great importance to the churches' understanding of their task. In recent years this comprehensive perspective has been summarized as "peace, justice and the integrity of Creation". Archbishop Nathan Söderblom founded the Life & Work movement that later was incorporated into the World Council of Churches. The Church of Sweden therefore has a special responsibility to carry on that work.

5.4 In the churches' relations with one another there is a history of mutual misinterpretation, contempt and condemnation. In ecumenical work, it is therefore urgent to remove such elements and test what can still be considered in the earlier critical attitudes. For example, the Roman Catholic Church and the Lutheran churches have conducted an extensive study of mutual condemnations. The Church of Sweden wants to contribute to an official declaration, as soon as possible, that these are no longer valid. The Church of Sweden also wants to try to re-examine former negative attitudes related to other churches, with appropriate penitence if it is called for.

6. The Augsburg Confession

6.1 In Lutheran churches, the confession of Augsburg (Confessio Augustana) of 1530 is a document of decisive importance. It came about in an attempt to preserve the unity of the Church. It states in its seventh article what is required for the unity of the Church. A translation from the German original text reads: "It is also taught, that one holy, Christian church will be and remain forever. This is the assembly of all believers, among whom the Gospel is clearly preached in its purity and the holy sacraments are administered according to the Gospel. For it is sufficient for the true unity of the Christian church that the Gospel, concordly and clearly understood, is preached there and that the sacraments are administered in accordance with the divine Word. And it is not necessary for the true unity of the Christian church that uniform ceremonies, instituted by people, are observed everywhere, as St. Paul says to the Ephesians in chapter 4 "One body, one Spirit, just as you were called to one hope, one Lord, one faith, one baptism."

This text serves as an orientation for the ecumenical work of the Church of Sweden, even though it was provided in a situation totally different from ours. Then, it was intended to preserve a unity which was threatened. Now it is about restoring a unity that has been broken.

6.2 Lutheran churches have drawn various conclusions from the text, particularly concerning the churches' freedom to determine patterns of organization, worship, and ministry.

In various inter-confessional conferences it has been confirmed that the gospel, in the sense of justification by grace through faith in Jesus Christ, given to people in word and sacrament, is the centre of the Christian faith.

The Church of Sweden shares the understanding that there may be great diversity and freedom concerning the forms of expression of the the church, but emphasizes the necessity of the ministry of the church for the preaching of the gospel. (See the fifth article of the Augsburg Confession).

6.3 The task of further deepening the understandning of the essence and nature of the Church still remains. One problem area is the understanding of the Church's ministry. Conversations continue between the churches concerning patterns of ministry. Significant agreement has been achieved.

Another problem area is what degree of agreement in doctrine is required for mutual recognition of ministry and sacraments.

A third area concerns the importance of the visible church for salvation, that is the instrumental or sacramental character of the Church. In various ecumenical discussions emphasis is placed on different problem areas.

6.4 The Church of Sweden seeks to speak consistently in the various conversations on the basis of the centre which the gospel represents for the entire life of the church, the Church of Sweden's own tradition of confession, ecumenical history and understanding of the church. In the dialogues with other churches, the Church of Sweden formulates its self-understanding and thereby gradually achieves an ever clearer profile as a church. Without any form of self-righteous isolationism, with a sensitive ear to others, and aware of the special heritage for which the Church of Sweden is responsible within the Lutheran family of churches, the Church of Sweden should formulate its position to churches of very different character with clarity and consistency. This assumes that all the dialogues are regularly co-ordinated, that the results are evaluated and rooted, and that the Central Board of the Church and the Bishops are well informed about the direction and contents of the dialogues.

7. The Lutheran World Federation

7.1 The Church of Sweden is an Evangelical-Lutheran faith community and has therefore its closest relations with other Lutheran churches in the Nordic countries, Europe and throughout the world. These relations should be maintained and deepened. On the basis of common confession, the Church of Sweden fully accepts the ministry and altar fellowship and eucharistic fellowship with all the member churches of the Lutheran World Federation.

7.2 The Lutheran World Federation, of which the Church of Sweden is the largest member, was founded in Lund in 1947. Together with more than a hundred member churches, the Church of Sweden shares the responsibility for development towards an ever deeper Lutheran church community. The membership of the Church of Sweden in the Lutheran World Federation will continue. The fellowship and the possibilities for international involvement that the Lutheran World Federation offers are indispensible. The Church of Sweden should oppose any form of confessional co-operation leading to conflicts with other traditions of faith, and contribute in every way to the Lutheran World Federation serving the wider ecumenical movement.

7.3 Within the framework of the inter-confessional dialogues of the Lutheran World Federation, Lutheran positions in ecumenical questions are formulated which guide, but do not bind, the Church of Sweden. The Church of Sweden should aim at co-ordination of its national dialogues with those at international level. The Church of Sweden should keep the Lutheran World Federation informed about its own bilateral ecumenical initiatives of particular importance.

8. The World Council of Churches

8.1 The Church of Sweden has played and still plays a prominent role in the World Council of Churches. The Stockholm Conference of 1925 (Life & Work) laid the foundation of the work of the World Council of Churches on social-ethical responsibility. A conference in Lund in 1952 (Faith & Order) was decisive for a long time in theological work. The Assembly in Uppsala in 1968 was of great significance. The Life & Peace Conference held in Uppsala in 1983 was a Swedish contribution to the continuing work on peace issues. Today the Church of Sweden participates in every part of the work of the World Council of Churches. Contributions from Church of Sweden Mission, Church of Sweden Aid and SIDA (Swedish International Development Authority) make the Church of Sweden one of the main financial contributors.

8.2 The Church of Sweden wants to continue to strengthen its role in the World Council of Churches. It should examine the possibilities of increased economic responsibility. By means of representatives in different committees it wishes to contribute to the renewal of vision, theology and programme which is required so that the World Council of Churches will also enable the churches and everyone in the churches to speak up for themselves in the future. The Church of Sweden supports the aspiration of the World Council of Churches to enable children, young people and women to achieve full participation in every part of the life of the churches.

9. Europe

9.1 Europe is a divided continent with pronounced historical divisions between North and South, East and West, between ethnical groups and different economical interests. But all of Europe is shaped by the Christian Faith, mediated and administrated by three great faith traditions, the Orthodox, the Roman Catholic and the Protestant. It is the mission of the churches to "provide Europe's soul" and defend the value and dignity of every person as the economic and political community is being formed. For the unification of Europe, it is of vital importance that the three major traditions of faith live reconciled with each other and that they uphold Europe's openness to other countries and cultures.

9.2 With its responsibility in Europe, the Church of Sweden wishes to emphasize that all three of the great traditions of faith have authentic contributions to make to the spiritual culture of Europe, and should make their contribution to mutual reconciliation and unity.

In the context of its role as a "bridge-church", the Church of Sweden wishes to develop relations with the Orthodox and Roman Catholic churches, and at the same time to strengthen its ties with Lutheran and other evangelical churches, paying particular attention to the needs of minority churches. In this task, the Church of Sweden wants to develop its co-operation with the Anglican churches in Europe.

9.3 European church co-operation takes place mainly in the framework of the Conference of European Churches (CEC). Deepened, extensive and close co-operation between its churches is indispensible, both for the analysis of developments, specific contributions to the society, spiritual renewal, and evangelism. It is indispensable as well for the formulation of a common vision of justice, openness and peace in Europe.

The Church of Sweden should strengthen its commitment and financial support to the Conference of European Churches and help CEC to include other institutions which the European churches need for their work together. The Church of Sweden also wants to contribute to strengthening co-operation with the Council of European Catholic Bishops' Conferences (CCEE).

9.4 The church of Sweden participates as an observer in the dialogues between Lutheran and Reformed churches in Europe according to the Leuenberg Agreement of 1973. The Church of Sweden has not signed the agreement but has reason to pay regard to it and participate in the ecumenical dialogue based on it.

9.5 The Church of Sweden has participated in the work of the Nordic-German Church Conference (Nordisch-Deutscher Kirchen konvent) since 1949. This body now has a partly new role by adding the Baltic churches as members. It is therefore still an important forum. The Church of Sweden will continue to participate in this conference.

9.6 Around the Baltic, the three major European Christian traditions are represented by large Catholic, Orthodox and Lutheran Folk Churches. Here one finds some of the most vital expressions of Christian faith in Europe, but also the most secularized regions.

The Church of Sweden will continue to develop church co-operation around the Baltic, primarly with the Lutheran churches, but also with the Roman Catholic churches and the Orthodox churches.

Many parish-to-parish contacts have been established in the Baltic countries. They ought to be co-ordinated by the Ecumenical Secretariat of the Central Board. The Church of Sweden also has a special responsibility for contact with the churches in the Nordic countries.

10. The Nordic Countries

10.1 The Church of Sweden is closely related to the other Folk Churches in the Nordic Countries. The fellowship and co-operation with these are obvious, but increasingly important. The Nordic Lutheran Bishops come together regularly. The Nordic churches are usually represented at every episcopal ordination. There is a network of formal and informal relations between the churches. Despite the differences between these churches, they aim to establish a common platform in the international ecumenical context and to represent the same positions if possible. The church of Sweden wishes to deepen their relations with the other Folk Churches in the Nordic Countries in every way.

10.2 The Nordic Ecumenical Council, which was founded during the Second World War, plays an important role. The church of Sweden will continue its support of the Nordic Ecumenical Council and its Folk Church Secretariat in the task of inspiring, informing and co-ordinating Nordic church collaboration.

10.3 The Church of Sweden wishes to develop contacts between the Lutheran and Roman Catholic Bishops in the Nordic Countries. One conference has taken place and another is planned for 1993.

11. Sweden

11.1 The Church of Sweden has been a member of the Swedish Ecumenical Council ever since it was formed. The Church of Sweden has supported establishing the Christian Council of Sweden. Such a Council ought to be an open forum for every Christian denomination in the country and a clear and efficient instrument for the unity of the churches and their common responsibility. The Swedish Missionary Council, the Swedish Christian Youth Council, the Development Forum of the Swedish Churches and other bodies should be more closely connected to the Swedish Christian Council.

11.2 The ecumenical picture is changing in Sweden. Mainly owing to immigration, the Roman Catholic Church has grown considerably and is

now the the largest church except for the Church of Sweden. The Eastern Orthodox and Oriental Orthodox Churches have also grown. The growth of the traditional Free Churches has ceased. At the same time denominational types like Livets Ord (the Word of Life) are growing. These change call for renewed reflection about the responsibility and priorities of the Church of Sweden.

11.3 The Church of Sweden has established very extensive co-operation with the Swedish Evangelical Mission as a movement within the church, whose pastors are now ordained in the Church of Sweden.

11.4 Two rounds of a bilateral dialogue have been held between the Methodist Church in Sweden and the Church of Sweden. When the dialogue is completed and the churches have decided how the results of the dialogue should be put into practice, the Central Board should actively seek forms for the reception process within the Church of Sweden.

11.5 During the coming years, the Church of Sweden will focus its bilateral dialogues on the Mission Covenant Church of Sweden and the Catholic Diocese of Stockholm. Opportunities for a more formalized dialogue with the Orthodox Churches are being investigated. This focusing on doctrinal dialogues should not occur at the expense of further co-operation with Swedish Free churches on a broad front.

11.6 The ecumenical movement is a movement among people in the parishes. Ecumenical work should not become rigid in its forms or be reduced to official church politics. It is a considerable responsibility for church leaders to encourage the ecumenical commitment of individuals, the parishes and the dioceses and in a sensitive way to try to respond to their longing and expectations. In every service and particularly during the ecumenical Week of Prayer for Christian Unity people may confess the sin of division and participate in Jesus' prayer for the unity of the Church. The Church of Sweden gives considerable freedom to individuals to participate in the work and worship of other churches in accordance with their conscience and faith, but wants to urge all to respect the regulations of other churches. Through baptism in the name of the Triune God, the individual person is incorporated into the Church of Christ. The major churches recognize each other's baptism. With this common basis, every Christian must accept his/her ecumenical responsibility.

11.7 The commitment to unity that is binding for the worldwide church also applies to every particular church. Ecumenical work is thus related to the unity within the Church of Sweden. The unity that the parishes and the entire church express in preaching, sacrament and social work determines the genuineness of its commitment in relation to other denominations. The intra- and inter-denominational dialogues reinforce one another.

Prayer

Father, Son and Holy Spirit, Holy Trinity,

source of all unity:

Set us aflame in the service of reconciliation.

Let the hidden unity of your Church become visible,

so that the world may belive.

Make the Church which you have blessed

into a sign for everyone

that you save and sustain the world.

Embrace her with the beauty

which streams from the face of Crist.

Let us meet you, the perfect Trinity,

the goal of unity.

Father, Son and Holy Spirit.

Amen.