The Cold War, the Unity of the Church and Eastern Orthodoxy, 1948-1966

Chapter 7 traces Visser ’t Hooft’s activity as a (controversial) bridge builder during the period of the Cold War, on the unity of the church, and Eastern Orthodoxy. Despite the Cold War, which prevented Eastern Orthodox churches from joining the World Council, Visser ’t Hooft held firmly to the direction set by the World Council as a third way between East and West, utilising insights he laid out in earlier publications. At the same time the World Council had to deal with the question of churches recognising other churches as true. In this chapter we see how Visser ’t Hooft inspired people to apply ecumenicity across the East-West divide. The chapter also looks at criticism of Visser ’t Hooft’s approach.

Roman Catholic Contacts

Chapter 8 deals with Visser ’t Hooft’s lengthy campaign to have the Roman Catholic Church join the World Council of Churches. It traces developments from the beginning when Protestant ecumenicity was firmly rejected, to the later history from the 1960s onwards. It explores Visser ’t Hooft’s contacts with the Dutch Roman Catholics Jo Willibrands and Frans Thijssen and early attempts at rapprochement, including the creation of the Joint Working Group. The chapter discusses the difference in agendas, and developments during and arising from the Second Vatican Council. It then relates the history of ecumenical relations with the Roman Catholic Church in connection with the Roman Catholic movement under successive popes away from membership of the World Council.

General Secretary of the World Council of Churches 1948-1966

This chapter explores the central role Visser ’t Hooft played in the World Council from 1948 to 1966, showing how his vision and style influenced the direction the World Council took in dealing with issues like syncretism. We see the strong practical bent of the World Council in topics like the Cold War and international crises such as South Africa, Cuba and Cyprus. The chapter traces how Visser ’t Hooft involved the missionary nature of the church at every turn. We also learn how the revival he hoped for did not materialise. Instead, after 1960, secularisation grew, and Visser ’t Hooft’s ability to appeal to younger generations began to wane.

The World Opens Up, 1900-1924

This chapter traces Wim Visser ’t Hooft’s life from his birth at the beginning of the twentieth century in Haarlem in the Netherlands to his move to Geneva as international secretary for the YMCA in 1924. The chapter stresses his patrician and Remonstrant background, pointing out how this background shaped his worldview and taught him to think and act independently and on his own initiative. The chapter also traces important early influences on his thinking and theology, such as the NCSV (Dutch Christian Student Society) and Karl Barth. His work in student relief after the war showcased his networking and problem-solving capabilities. The qualities he developed were decisive for his career in the World Council of Churches.

The School of International Encounter

Chapter 2 discusses Visser ‘t Hooft’s work over the next decade and a half. It looks at his work as the YMCA international secretary for youth work and later for the WSCF and traces his development as a thinker and as an increasingly influential voice in the ecumenical movement, against the background of the theology of Karl Barth, and questions of mission and ecumenicity, and of the rising threat of totalitarian movements and the challenges this posed for youth work. The chapter shows how his developments in this period made him the logical choice, given his vision and character, for the position of general secretary of the planned World Council of Churches.

Taking Stock

This concluding chapter presents final considerations about the significance of Visser ’t Hooft’s life for the World Council of Churches. It traces the impact of his ideas and approach throughout his tenure. The chapter thus points to the shift in emphasis from individual salvation to solidarity and justice issues, and to the initial success of Visser ’t Hooft’s church-institutional approach which was later regarded as old-fashioned. In addition, this chapter points to his successful organisation of a non-structured ecumenical movement and the insights he brought to bear through the World Council – with a call to Christian realism – and to how this could be applied to the great issues of the day. This chapter also assesses his role critically.

In the Mirror of Rembrandt and the Perspectives of Others

Chapter 10 discusses Visser ’t Hooft’s use of Rembrandt as a mirror for his favourite themes. He recognised profound biblical truths in both the life of the painter and his work. The chapter explores several of these themes. It also traces the sometimes extremely divergent opinions other people had of him. While some could find no wrong in anything he did, others could be quite critical of his approach and style of leadership.

Towards a World Council of Churches

Chapter 5 concerns itself with the foundation of the World Council immediately after the war. It shows how the World Council, under Visser ’t Hooft’s unique style of ‘diplomatic’ leadership attempted to deal with issues such as meeting the needs of post-war society and reconciliation, with respect to the notion of the ‘responsible society’. The chapter reveals how Visser ’t Hooft’s earlier theological development came to fruition in this period and shows his strong practical approach in the various aspects of the World Council’s programmes. The days of provisional acting and improvisation were over, and professionalism and institutionalisation gradually took over.

Church Unity in Wartime, 1939-1945

Chapter 3 explores Visser ’t Hooft’s thinking and activity during the Second World War. Against the background of this war, Visser ’t Hooft saw the unity of the church as a counter to a world ripped asunder by violence. This involved the role of the church as prophet, a role Visser ’t Hooft took on himself. This chapter thus looks at how this basic issue was worked out in Visser ’t Hooft’s activity in relation to government officials and programmes, organisations, and to his own government in exile. While his public statements could sometimes offend colleagues, Visser ’t Hooft’s reputation as a reliable representative of the ecumenical movement was confirmed under the difficult circumstances of the war, and his self-confidence grew.