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Common Statement
FOREWORD by the Co-Chairmen
| 1 |
Dramatic changes have swept across Northern Europe in recent years.
Many new links of commerce, education, tourism and consultation on
environmental matters are now being actively developed across the
Nordic/Baltic and British/Irish region. In this fast changing scene
the Anglican and Lutheran churches have a key rôle to play,
and the present report offers the vision of twelve such churches -
with a total membership of some 50 million Christians - entering into
closer communion and joining in various forms of practical cooperation
as they carry out their contemporary mission. It is a cause of great
joy that the Anglican and Lutheran strands of Western Christendom
which have so many common roots and display remarkably similar characteristics,
have rediscovered one another in the present century and begun growing
closer together. |
| 2 |
The Porvoo Common Statement is the result of several major influences.
The first was the series of theological Conversations which took place
between Anglicans and Lutherans in the Nordic and Baltic region during
1909-1951, and the agreements to which these talks gave rise. Secondly,
acquaintance between these churches was greatly strengthened by other
joint events not directly concerned with church unity negotiations,
notably the series of Anglo-Scandinavian theological conferences (begun
in 1929) and pastoral conferences (begun in 1978) which still continue.
Thirdly, a new climate of theological debate was created at world
level by the bilateral and multilateral ecumenical dialogues of the
1970s and 80s, as evidenced by the following reports in particular:
Pullach 1973, Lima (BEM) 1982, Helsinki 1982, Cold Ash 1983 and Niagara
1988. This last report in particular has thrown new light on old questions
of Faith and Order. |
| 3 |
The immediate stimulus to move beyond the earlier agreements came
from the personal initiative of Archbishop Robert Runcie (Canterbury)
and Archbishop Bertil Werkström (Uppsala), coupled with the efforts
of those officers who set preliminary arrangements in hand: Canon
Christopher Hill and Canon Martin Reardon (England), together with
Dean Lars Österlin (Sweden) and Prof. Ola Tjørhom (Norway).
We owe them a debt of gratitude for their vision and determination,
which evoked a positive response in each participating country. |
| 4 |
A further impulse was added by the Lutheran-Episcopal Agreement
of 1982 in the USA and by The Meissen Common Statement of 1988 between
the Church of England and the Evangelical Churches in East and West
Germany. Each of these agreements led to mutual eucharistic hospitality,
a limited degree of sharing ordained ministry, occasional joint celebrations
of the eucharist and a commitment to common life and mission. Representatives
who had been involved in both these ventures told us about them at
first hand. |
| 5 |
Four plenary sessions of official Theological Conversations were
held during 1989-92, interspersed by meetings of a small Drafting
Group. We take this opportunity of thanking members of the Drafting
Group, especially Bishop Stephen Sykes (Ely), Bishop Tord Harlin (Uppsala)
and Dr. Lorenz Grönvik (Finland), who gave their time unstintingly
in carrying this extra burden. We also wish to record our appreciation
and warm thanks to other particular persons: those who generously
provided accommodation and hospitality during our meetings; our consultants
and ecumenical observers for their sensitive encouragement and constructive
advice; Director Gunnel Borgegård for her work in coordinating
the Nordic translations; all those involved in making this report
available in other languages; and those staff members who contributed
their theological and administrative skills: Dr Mary Tanner, The Reverend
Geoffrey Brown, Mr Colin Podmore and the Reverend Kaj Engström. |
| 6 |
The aim of these Conversations was to move forward from our existing
piecemeal agreements towards the goal of visible unity. By harvesting
the fruits of previous ecumenical dialogues we hoped to express a
greater measure of common understanding, and to resolve the longstanding
difficulties between us about episcopacy and succession. We found
that we had similar histories and faced similar challenges in contemporary
society, and that there were no essential differences between us in
the fields of faith, sacramental life or ministry (each church already
being episcopal in structure). We became convinced that the way was
now open to regard one another's churches, each with its own distinctive
character, as sister churches. The time was ripe to move closer together
and to implement a practical agreement which would be relevant to
laity and clergy alike in carrying out our common mission. |
| 7 |
This purpose proved so attractive to Anglicans and Lutherans in
neighbouring countries that our membership was extended. The original
participants came from the five Nordic countries (Denmark, Finland,
Iceland, Norway and Sweden) together with Latvia, Estonia and England.
From the outset and at every stage of the Conversations full information
was shared with church representatives in Lithuania as well as Ireland,
Scotland and Wales. Their attendance and full membership was encouraged
by Archbishop George Carey who, before his translation to Canterbury,
had been one of the original English delegates, and was warmly welcomed
when it came about. A full list of those who took part is shown towards
the end of the document. |
| 8 |
The final text was agreed unanimously on Tuesday, 13th October 1992
at Järvenpää, and entitled The Porvoo Common S tatement
after the name of the Finnish city in whose cathedral we had celebrated
the eucharist together on the previous Sunday. Indeed, the context
of worship in which Anglicans and Lutherans shared the eucharist and
daily morning and evening prayer throughout these meetings played
an important rôle in bringing us, under God, to a common mind |
| 9 |
As regards the structure and content of this report we offer
the following brief commentary:
Chapter I sets the scene, both historically
and today, and anchors the ensuing doctrinal discussions firmly
in the context of the Church's mission. In this respect it follows
the perspective of The Niagara Report.
Chapter II spells out our agreement on the
nature of the Church and the goal of visible unity. Especially crucial
to the later argument are paras 20 and 28.
Chapter III records in brief compass the substantial
areas of belief and practice which Anglicans and Lutherans have
in common. The twelve sections of paragraph 32
draw on the doctrinal agreements reached in earlier dialogues.
Chapter IV begins by identifying in paragraph
34 the major problem to be resolved: namely,
episcopal ministry and its relation to succession. The report then
breaks new ground, signposted in paragraph 35.
The sections which follow deserve close attention. In seeking to
unlock our churches from limited and negative perceptions, this
chapter spells out a deeper understanding of apostolicity, of the
episcopal office, and of historic succession as `sign'. This theological
argument is again linked in paragraph 54
to a mission context, and its conclusions are summarized in paragraphs
56-57. Since this part of the report arises
from the empirical reality of church life in twelve different countries,
we refer the reader to the series of twelve short historical essays
on Episcopacy in our Churches and Canon and Canon Christopher Hill's
Introduction to the Essays on Church and Ministry in Northern Europe.
Regarding the Lutheran understanding of ordination in the Nordic
and Baltic churches, Anglican readers will be helped by Canon John
Halliburton's analysis of the ordinals in current use. Local similarities
and differences over the ministry of deacons and initiation and
confirmation are described and evaluated in further essays. In mentioning
these materials we add our grateful thanks to all the writers, and
especially to Canon Hill for his work as editor of the Essays.
Chapter V contains in paragraph 58
the Porvoo Declaration which will be laid before the appropriate
decision-making bodies of each church for approval. Clause b(v)
makes clear that the interchange of ordained ministers must be `in
accordance with any regulations which may from time to time be in
force'. This implies a realistic acceptance of certain restrictions
which already apply within our communions, e.g. regarding the ministry
of women bishops (and those ordained by them) or women priests in
particular places, the requirements of reasonable fluency in the
local language, appropriate professional qualifications, State employment
regulations, taking of customary oaths, etc. |
| 10 |
We now offer this report to the participating churches for their
scrutiny. The text is being translated into each of the languages
concerned, but the English text remains definitive. As paras 60
and 61 make clear, these proposals do not conflict
with existing ecumenical relationships. Yet we are clear that this
report does have implications for other churches too, and we would
urge that advisory responses be sought from our ecumenical partners
during the process of response. The method adopted by this report
is, in principle, one which could be applied between other ecumenical
partners. To them, as well as to our own church authorities, we submit
these proposals with humility. |
| 11 |
We have a keen hope that all the participating churches will approve
the Porvoo Declaration. If so, this will be a very significant contribution
towards restoring the visible unity of Christ's Church. As soon as
one of the Anglican churches and one of the Lutheran churches has
approved the Declaration, its provisions can begin operating between
them, subject to any necessary changes being made by each church to
its own laws or regulations. Only in the course of time will the full
consequences of the Declaration be able to be gauged. It is envisaged
that public celebrations to mark our new relations will not take place
until all the participating churches have made their response. |
| 12 |
During the eucharist in Porvoo Cathedral on the final Sunday of
our Conversations we were reminded by the preacher that to rejoice
in our Anglican and Lutheran traditions is not enough. If the gospel
is to be allowed to define and shape the life of our communities,
this requires us not only to be faithful to the tradition which we
have inherited, but also to be responsive to new issues. A special
challenge faces those who belong to national churches: to exercise
a critical and prophetic rôle within the life of their own nation,
and also to witness to a unity in Christ which transcends national
loyalties and boundaries. We believe that the insights and proposals
contained in this report offer a way to bring us closer together in
answering that challenge, and in enabling our churches to bear effective
Christian witness and service not only within their particular nations
and cultures but also within a broader European setting. |
+DAVID GRIMSBY, The Right Revd. David Tustin, Bishop of Grimsby
TORE FURBERG, The Right Revd. Dr. Tore Furberg, Former Bishop of Visby
Johannesburg, February 1993
Contents - Foreword - Chapter
I - Chapter II - Chapter III
- Chapter IV - Chapter V
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