Secondly, between March 1988 (tits) and October 1992 (Porvoo), Europe had almost transformed itself from non-recognition. The expulsion of the spirit of Marxism-Leninism from Central and Eastern Europe had failed to restore paradise, at least not among the Churches. Seven even more wicked spirits had poured in and Central and Eastern Europe was in turmoil. The Roman Catholic Church and the Orthodox Churches collapsed; And the Leuenberg agreement had not led to the visible unity of Protestantism in Europe, which seemed as fragmented as ever. In many places, but not in Britain and Scandinavia, the ecumenical movement has declined. An Anglican-Lutheran agreement would be a rare interfaith breakthrough and a beacon of hope. Fourth, the porvoo declaration is more substantial, about twice as long as avoidance. It was necessary because it prepared the ground for a larger and potentially more controversial stage, namely the recognition of the other as a church, with the recognition of the ministries of the other, as they are. The skeleton resembles that of avoidance, but it carries more flesh.
The co-chairs` preface provides a useful introduction and a relevant statement of our intentions. After the scene was set in Chapter I, emphasizing missionary possibilities, especially in the newly liberated Baltic countries, Chapter II develops a common ecclesiology as the basis for the vision of unity. The portrait of a ”Church that lives in the light of the Gospel” (paragraph 20) is particularly significant, because it is a concordance on this image and this image that allows us to recognize their characteristics of the Churches of the other, as we do in the faces of the other. It`s an iconic ecclesiology. Porvoo took advantage of previous failures by insisting that the partners agree on the essence of the Church, and then on the nature of the unity they seek, before formulating concrete proposals. The Moravia of London believed that total security was linked to salvation. They did not believe in the degrees of faith, but in perfect faith, clothed in a confident assurance, free of sin, fear and doubt. Fear and doubt for Moravia indicated a lack of faith and indicated the need for salvation.
 This ”Northern Communion, which stretches from Greenland to Finland and Estonia,” is no threat to anyone else. She tried to achieve unity with other churches rather than stifle it, stimulated rather than stifled. Anglican-Lutheran relations flourished in North America, with important agreements in Canada and the United States, with the churches we kept in close contact with throughout the process. We can expect further progress in Africa, perhaps at the pan-African level, wherever Anglicans and Lutherans live in harmony and make common cause in the service of Jesus Christ. Churches in Norway and Denmark have joined the community of Protestant churches in Europe. The Church of Sweden has changed its relationship with the Missionary Church. The Methodists have resumed negotiations with the Church of England, explicitly on the basis of Porvoo, and we are now in an alliance relationship with them. The Church of England also achieved a level of avoidance of communion with Moravia and with French Protestantism, Lutheran and Reformed.