Organizational Characteristics of Ecumenically Active Denominations

Theological, Denominational, and Organizational Influences on Ecumenical Involvement between Black and White Churches

“…For example, denominations with many internal departments and programs are more likely to engage in conciliar relationships in order to acquire expertise, knowledge, and other resources. Furthermore, professionalism among clergy and staff also engender inter-denominational ecumenism by increasing awareness of available resources in other organizations and heightening external contacts (Boldon 1985). And studies focused on local churches show a direct relationship between church size and organizational complexity and ecumenism (Cantrell et al 1983;Hougland and Sutton 1978).…”

“…Additionally, in a recent international conference among Black Lutherans, the following consensus emerged regarding selection of ecumenical partners, "whether or not a church pursues racial justice 'at all levels' is another litmus test for whether the black church should be in ecumenical relationships" (The Lutheran 2006). Denominations and congregations that emphasize Liberation theologies, racial issues, and social justice are shown to develop and foster alliances with White organizations and churches that also embrace such tenets (Boldon 1985;Lincoln and Mamiya 1990;Sawyer 2001Sawyer , 1988.…”

“…In addition, regional differences in congregational ecumenism would be expected. Boldon (1985) suggests the role of locale in cultivating an environment needed to build community and alliances despite religious differences. Specifically, Guest and Lee (1987) suggest a direct relationship between poor urban spaces and the desire to engage in ecumenism to build alliance and share resources; Sawyer (1988) describes instances where suburban interracial ecumenism is fostered.…”

“…Furthermore, according to Boldon (1985), denominations with sizable personnel and economic resources and those with professional clergy are more apt to engage in ecumenical activity. Applying Boldon's findings to the Black religious experience would suggest that churches affiliated with denominations such as Baptists and COGICs that have historically attracted disproportionately more poor and working class Blacks (Lincoln and Mamiya 1990;McRoberts 1999) would be less apt to engage in ecumenism.…”

“…Ecumenism contrasts with sectarianism which focuses on internal group-or individual-specific goals and objectives. Boldon (1985) presents three forms of ecumenism; "organic mergers of denominations; cooperative, joint ventures at the denominational or national level carried on through ecumenical agencies; and the cooperation of local congregations in regional, state, or local councils of churches" (p. 261). Although research on ecumenism has tended to focus on denominational or organizational alliances and on the White experience, this study broadly focuses on interactions between Black and White churches.…”