From Harare to Porto Alegre I Ii an Illustrated Account of the Life of the World Council of Churches December 1998 to February 2006

From Harare to Porto Alegre i ii An Illustrated Account of the Life of the World Council of Churches December 1998 to February 2006

From Harare to Porto Alegre iii 1998-2006

World Council of Churches, Geneva Photo credits Pages 1 (bottom), 2, 4, 6, 9 (left), 13, 18, Pages 11, 31 (bottom), 70, 71, 81, 113, Page 106: (right) 21, 23 (both), 24, 26, 28, 29, 30, 31 (top), 122 (top), 124, 144: Chris Black/WCC Mike DuBose/UMNS/ACT International 32, 33, 34, 35, 36, 38, 39, 40, 41, 43, 44, Page 19: Marta Luksza Page 107: 45, 47 (both), 48 (both), 49, 50 (top), 51, Daniel Fekete/HIA/ACT International 52, 53, 55 (right), 56, 57, 58, 59 (left), 60 Page 20: Henna Aaltonen/WCC (bottom right), 61, 62, 63 (right), 67, 68, Pages 122 (bottom), 123: Page 22: L’Osservatore Romano 72, 73, 74, 76, 78, 84, 87 (top and bot- Paul Weinberg/WCC tom), 89, 90, 91 (left), 92 (both), 93, 94, Pages 25, 55 (left): Page 127: Eva Halling/EAPPI 95, 96, 97, 101, 103, 104, 108, 109, 116 Juan Michel/WCC (both), 117, 120, 121, 130, 131 (both), Page 128: Didier Rüf/WCC Pages 27, 112: 137, 138, 141 (top), 145, 148, 150, 151, Paulino Menezes/WCC & LWF Page 134: Ida Suhrke/EAPPI 152, 154, 158, 160, 161, 164, 166, 189: Peter Williams/WCC Page 42: Dmytro Shevchuk Page 135: EAPPI

Pages 1 (top), 54, 83 (both), 119 (right), Pages 66 (bottom), 110: Marc French/WCC Page 136 (right): Hege Opseth/NCA/ACT International 136 (left), 162-63: Eduardo Quadros/WCC Page 75: Jeremy Routledge/EAPPI Page 139: Adrián Stehlik/WCC Pages 7, 15, 37, 59 (right), 60 (top), 63 Pages 79, 87 (middle), 159, 162 (left), 173: (left), 64, 65, 66 (top), 85, 88, 91 (left), 98, Catherine Alt/WCC Page 141 (bottom): Christoph Gocke/EAPPI 99, 100, 102 (both), 106 (left), 111, 114, 115 (bottom), 118 (both), 119 (left), 129, Page 80: unattributed Page 142: Jonathan Frerichs/ACT International 132, 133, 140, 147, 149 (both), 163 Page 82: Hans Ucko (right): Paul Jeffrey/ACT International Page 143: Matt Robson/EAPPI iv Page 86: Joel/EAPPI Pages 8, 9 (right), 10: Page 146: unattributed Andreas Schölzer/WCC Page 105: Orla Clinton/Church of Sweden/ ACT International

The WCC central committee expresses its gratitude to Sara Speicher for her creative efforts in coordinating the preparation of this report, working closely with each team to interpret the Council’s vision and actions in our continuing quest for Christian unity and proclamation of God’s reign.

Original: English. This publication is also available in French, German and Spanish.

Cover and design: Marie Arnaud Snakkers Cover photos: Paul Jeffrey/ACT International, Peter Williams/WCC, Paul Weinberg/WCC, Chris Black/WCC, Juan Michel/WCC, Hege Opseth NCA/ACT International

ISBN 2-8254-1456-5

Printed in France Contents

Preface Aram I ...... p.ix

The WCC in Facts and Figures ...... p.xi

Introduction ...... p.01

Churches Seeking Reconciliation and Peace ...... p.07 Learning new ways of working ...... p.08 Ambitious goals and concrete efforts ...... p.10 Overcoming violence against women ...... p.14 Annual focus ...... p.15

Strengthening the Fellowship of Churches ...... p.18 Relations with Orthodox churches ...... p.19 Being a member of the WCC ...... p.20 Visiting the churches ...... p.21 Relations with the Roman Catholic Church ...... p.22 v Dialogue with Pentecostal, Evangelical and Independent churches . . . . p.24 Progress towards a global Christian forum ...... p.26 Fostering the coherence of the ecumenical movement ...... p.27 Discussing the reconfiguration of the ecumenical movement ...... p.28 Supporting participation and leadership of youth ...... p.29 Special Commission on Orthodox Participation in the WCC . . . p.32

Building the Unity of the Church ...... p.38 Studies towards unity ...... p.39 Theological reflection on peace ...... p.44 Human sexuality ...... p.45 “A Church of All and for All” ...... p.47 Supporting United and Uniting churches ...... p.47 Worship and spirituality ...... p.48 Week of Prayer for Christian Unity ...... p.49 75th anniversary of efforts towards visible unity ...... p.50

Witnessing to the World ...... p.51 Reflecting on mission today ...... p.53 Learning how to do mission in unity ...... p.57 The churches’ health and healing ministry ...... p.60 Conference on world mission and evangelism ...... p.61 p.64 ...... Next steps in mission ...... p.65 ...... Churches respond to HIV and AIDS ...... p.67 ...... Ecumenical HIV/AIDS Initiative in Africa ......

p.70 ...... Education as Ecumenical Formation ...... p.70 ...... Renewing ecumenical spirit in the regions ...... p.73 ...... Supporting ecumenical education and responding to new challenges . . p.77 ...... Scholarships ...... p.78 ...... The Ecumenical Institute at Bossey ......

p.81 ...... Engaging in Dialogue with Neighbours of other Religions ...... p.82 ...... Discerning the WCC’s role ...... p.83 ...... Christian-Muslim dialogue ...... p.86 ...... Religion and violence ...... p.88 ...... Common responses to critical issues ...... p.88 Inter-religious dialogue “critical moment” conference ...... p.90 ...... Guidance to churches ...... p.91 ...... New understandings ......

p.95 ...... Serving Human Need ...... p.95 ...... Partnership and ecumenical priorities for diakonia ...... vi p.99 ...... Capacity-building and reflection on diakonia ...... p.101 . . . . . Advocating for uprooted people ...... p.103 . . . . . Supporting and involving children ...... p.105 . . . . . Action by Churches Together (ACT) International ...... p.108 . . . . . Ecumenical Church Loan Fund (ECLOF) ......

p.109 . . . . . Upholding the Fullness of Life ...... p.110 . . . . . Challenging global economic structures ...... p.113 . . . . . Women and economy ...... p.115 The difference a letter can make ...... p.116 . . . . . Ecological justice ...... p.118 . . . . . Working in solidarity with Indigenous peoples ...... p.120 . . . . . Proclaiming a church for all: Ecumenical Disability Advocates Network p.121 . . . . . Broadening definitions and response to racism ...... p.123 . . . . . Women’s voices and visions ...... p.125 . . . . . Ecumenical Advocacy Alliance (EAA) ......

p.127 . . . . . Promoting Peace, Security and Human Rights ...... p.128 . . . . . Response to conflict ...... p.128 . . . . . Kosovo crisis ...... p.129 . . . . . September 11, 2001 ...... p.130 . . . . . Israel-Palestine ...... p.132 . . . . . Iraq ...... Regional conflicts ...... p.134 Impunity and reconciliation ...... p.136 Human rights ...... p.137 Disarmament ...... p.138 Advocacy with the United Nations ...... p.140 Ecumenical Accompaniment Programme in Palestine and Israel (EAPPI) p.141

Focus on Africa ...... p.144 Impact of war and efforts for peace ...... p.145 Accompanying peace processes in Sudan ...... p.150 Economic justice ...... p.153 Strengthening spirituality and ethical values ...... p.153 Enabling and empowering the ecumenical movement in Africa ...... p.155 An integrated effort ...... p.157

Communicating the Ecumenical Story ...... p.158 Enhancing communication strategies, skills and networks ...... p.160 Raising the voice of the churches through the media ...... p.161 Working together to communicate “fellowship” ...... p.162 Building electronic platforms for information-sharing ...... p.163 Providing visual images of church and ecumenical life ...... p.164 Telling the ecumenical story through books and other diverse media . . p.165 vii Preserving the ecumenical memory and providing visions for the future p.166 Supporting a multilingual ecumenical movement ...... p.167 Ecumenical News International ...... p.168

Finance and Structure ...... p.169 Ensuring responsible stewardship through difficult times ...... p.169 Membership contributions ...... p.170 Stabilizing funding and seeking new sources of support ...... p.172

The Ecumenical Centre in Geneva: a Living and Welcoming Space . . . . p.173

Appendices ...... p.175 A. Towards a Common Understanding and Vision of the World Council of Churches ...... p.175 B. Members of the WCC Central Committee ...... p.183 C. Member Churches of the World Council of Churches ...... p.189 D. WCC structure charts ...... p.198 E. Public Issues Adopted by the WCC Central and ...... Executive Committees, 1999-February 2005 ...... p.200 Pre-assembly Programme Evaluation ...... p.203 viii Preface

“It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you. And you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” (Acts 1:7-8)

Like the holy apostles, whom our appendix to this report. From this Risen Lord sent out “to the ends of self-understanding grows the assur- the earth”, we are commissioned to ance that activities undertaken by bear witness in our times to the love the WCC are integral to the witness and promise of the triune God as and vocation of the churches in revealed in Jesus Christ. today’s world. Indeed, the WCC bears witness to the gospel in all its From Harare to Porto Alegre tells fullness. It also bears witness to the one, modest portion of the story of diversity of God’s household that Christian witness during the period must be embraced, enhanced and from the eighth assembly of the articulated through the ecumenical ix World Council of Churches in movement as God’s gift to humanity. December 1998 to its ninth assembly in February 2006. Although this The work of the World Council of report tends to focus on actions Churches comes about as a conse- related to the WCC, it also reflects quence of faith, love and the experi- the initiatives and participation of ence of sharing with one another. the churches that constitute the There is no “WCC agenda” in the Council and of all the people of faith sense of programme priorities that with whom we are in constant dia- are set by this global organization logue and collaboration. alone. The WCC as a fellowship of churches follows and builds upon the The World Council of Churches is a agenda of the churches. Its priorities fellowship of churches in the search spring from the priorities of member for visible unity. The nature of the churches. Therefore, the principal WCC’s fellowship has been discussed work of the WCC is not confined to once again in detail over the past offices in Geneva or the regions. decade in the process of preparing a What the Council does aims at statement on the “Common responding to the needs and expec- Understanding and Vision of the tations of the churches in their own WCC”, frequently known as the contexts. The local and global are “CUV document”. A commentary of closely intertwined in the work of the the CUV statement is included as an Council. The Council’s witness is far from as a new priority for the ecumenical being perfect, and its fellowship is movement in general, and for the incomplete. In so many ways, the WCC in particular. imperfections of the World Council mirror the imperfections of the I have been privileged to serve the world: its divisions, its uncertainties, World Council of Churches as mod- its polarizations and socio-economic erator of the central committee since pressures. In the years from the the seventh assembly at Canberra in Harare assembly to the Porto Alegre 1991. At that gathering, I challenged assembly, some of the realities the churches and the Council to find imposed on the WCC have been new ways of translating the ecu- especially harsh. Warfare, terror, nat- menical priorities and our together- ural disasters and disease had direct ness into the everyday life of our impact on our witness. Furthermore, churches. In the years since Canberra the fluctuations of financial markets and Harare, the challenge of translat- have drained the resources of the ing into life the assemblies’ direc- churches, the ecumenical organiza- tives, the Council’s work and the tions and their most fervent support- ecumenical vision has been marvel- ers. In the WCC alone, as the follow- lously coordinated by three general ing report indicates, demands on secretaries of the WCC: Dr Emilio budgets have required several Castro of Uruguay, Dr Konrad Raiser x sweeping reorganizations, cutbacks of Germany, and from January 2004 and the reduction of staff numbers. Dr Samuel Kobia of Kenya. With them and with so many colleagues, However, this report also brings word friends and members of the central of exciting advances achieved by the committee I have tried to give wit- churches even in critical circum- ness to the gospel message in a stances. Some are found in tradition- world torn apart by injustice, vio- al channels of the ecumenical river, lence and alienation. like Faith and Order, or Mission and Evangelism; others are discernible in The ecumenical movement is new initiatives addressing HIV/AIDS advanced by God through the com- and the crying need to overcome vio- mitted engagement of the churches lence and economic injustice. With and Christians, and the prayers of all the dawning of a new century, the who bear witness in faith to the WCC has devoted more time and Almighty God, the Father, Son and effort to promoting inter-religious Holy Spirit, to whom be glory forever. dialogue and cooperation. This engagement with other people of Aram I faith, drawing as it does from the Catholicos of Cilicia ongoing experience of dialogue Moderator, WCC central committee among the diverse traditions of Christianity, offers a great potential The WCC in Facts and Figures The WCC in Facts and Figures

Membership The WCC brings together 347 visible international expression of churches, denominations and church varied streams of ecumenical life in fellowships in over 120 countries the 20th century. Two of these and territories throughout the world, streams – Life and Work, and Faith representing over 500 million and Order – merged at the first Christians and including most of the assembly. A third stream – the mis- world's Orthodox churches, scores of sionary movement as organized in denominations from such historic tra- the International Missionary Council ditions of the Protestant Reformation – was integrated with the WCC at as Lutheran, Baptist, Methodist and the third assembly in New Delhi in Reformed, as well as Anglican and 1961. A fourth stream – Christian many United and Independent education – entered through the churches. WCC's 1971 merger with the World Council of Christian Education, Although the Roman Catholic whose roots went back to the 18th- xi Church is not a member of the WCC, century Sunday school movement. it is a full member of the Faith and Order Commission and the The 2006 assembly in Porto Alegre Commission on World Mission and will be the ninth WCC assembly. Evangelism. Previous assemblies have been held in Amsterdam (1948); Evanston Brief history (1954): New Delhi (1961): Uppsala The WCC was formally established at (1968); Nairobi (1975); Vancouver the first assembly in Amsterdam on (1983); Canberra (1991); and Harare 23 August 1948. It became the most (1998).

WCC general secretaries

Samuel Kobia (1947- ) (Kenya) Methodist Church in Kenya WCC general secretary from January 2004

Konrad Raiser (1938- ) (Germany) Evangelical Church in Germany WCC general secretary from 1993 to 2003 The WCC in Facts and Figures

Emilio Castro (1927- ) (Uruguay) Methodist Church in Uruguay WCC general secretary from 1985 to 1992

Philip A. Potter (1921- ) (Dominica, West Indies) Methodist Church in the Caribbean WCC general secretary from 1972 to 1984

Eugene Carson Blake (1906-85) (USA) United Presbyterian Church in the USA WCC general secretary from 1966 to 1972

W.A. Visser 't Hooft (1900-85) (The Netherlands) Netherlands Reformed Church/National Protestant Church, Geneva WCC general secretary from 1948 to 1966

WCC central committee moderators

Aram I, Catholicos of Cilicia (Armenian Apostolic Church, Antelias, Lebanon) xii elected at the Canberra and Harare assemblies

Heinz Joachim Held (Evangelical Church in Germany) elected at the Vancouver assembly

Edward W. Scott (Anglican Church of Canada) elected at the Nairobi assembly

M.M. Thomas (Mar Thoma Syrian Church of Malabar, India) elected at the Uppsala assembly

Franklin Clark Fry (Lutheran, United States) elected at the Evanston and New Delhi assemblies

George Bell (Anglican Church, Great Britain) elected at the Amsterdam assembly

The work of the WCC is integrated across staff teams. Staff teams engage in joint projects and give input to each other’s work. At the end of each chapter, the team bearing primary responsibility will be cited. Introduction

William Temple (1881-1944), a pio- fallible means. For, as he once neer of the 20th-century ecumenical explained to the Lambeth conference movement who was to have been of the Anglican communion: inaugurated as founding president of While we deliberate, God reigns. the World Council of Churches if he When we decide wisely, God reigns. had lived to see the first assembly in When we decide foolishly, God reigns. 1948, took a realistic view of the It is the WCC executive When we serve him in humble committee and central strengths and failings of institutional loyalty, God reigns. committee that imple- religion. He knew that human parti- When we serve him self-assertively, ment the decisions of the cipation in conferences, assemblies God reigns. assembly. The central and councils of the churches must committee, through its result in both highs and lows, care- The advent of the 21st century has sub-committees, oversees fully crafted positions and overly not brought about a fundamental the programmes and budget within the policies hasty decisions, effective actions and change in human nature, nor has it set by the assembly and gross inadequacies. In spite of all overcome the fallibility of church in consideration of 1 this, Archbishop Temple continued to agencies. The good news is that, in emerging issues. The cen- rejoice in hope and to pursue this as in all eras, God reigns. And it tral committee has met Christian unity even by admittedly is in this certainty that the ecumeni- six times in the period between the eighth and ninth assemblies, includ- Above: ing a brief meeting in Young participants in the Harare. The current exec- World Social Forum on the utive committee will have future of the planet, Porto met 14 times by the ninth Alegre, Brazil, January assembly in Porto Alegre. 2003. The central committee has also established commissions and advisory groups for the major programme areas of the Council. With membership nominated by This cross, carved from churches, regional organi- teakwood railway ties of zations and ecumenical the colonial period in partners, the commissions southern Africa, was creat- and advisory groups help ed by Zimbabwean artist to review activities and David Guy Mutasa for the advise staff on trends and eighth assembly of the priorities for ongoing WCC in Harare, work. December 1998. Introduction

“As churches long com- cal movement continues, seeking to WCC in unity, mission and service. It mitted to staying togeth- be faithful yet prepared to confess its called for intensified efforts in “inclu- er, we now commit our- faults as it moves to correct them. sive community”, worship and spiri- selves to being together in a continuing growth tuality, non-violence and reconcilia- towards visible unity – This report for the ninth assembly tion, and in reponse to economic not only in assemblies presents in broad strokes the life and globalization. and ecumenical gather- work of the WCC as overseen by the ings but each in every central committee since the Harare The Harare assembly also made spe- place.” assembly in December 1998. This is cific decisions suggesting activities to Message from the not just a constitutional duty. It is an be carried out during this period Harare assembly invitation for all of us in the ecu- between assemblies – the Decade to menical movement to celebrate the Overcome Violence (2001-10), the accomplishments made, to identify Special Commission on Orthodox sources of division or tension that Participation in the WCC, the global hold us back from common life and Christian forum and the need for a witness, and to assess the challenges special focus on Africa. It expressed ahead and how we can best respond the need to build theological and as churches together. biblical foundations for programmes, take advantage of new information “We cannot transform The eighth and largest assembly of technology, and give more time and the world unless we our- the World Council of Churches, held imagination to how the Council’s 2 selves are transformed. in Harare, celebrated the fiftieth work can affect the life of member What kind of church do anniversary of the WCC not just by churches. And in confirming the we project for the 21st rejoicing in the past, but by recom- Common Understanding and Vision century? A church confined to nation-states or mitting the churches to the ecumeni- (CUV) statement, the assembly ethnic groups and exclu- cal movement. The unique standing affirmed a new and renewed under- sively concerned with its of the WCC among Christian councils standing of the WCC as a fellowship self-perpetuation; or a and its dedication to expanding and of churches, with implications for the missionary church, open enriching the fellowship of the way in which the WCC serves and to the world and ready to world’s churches were reaffirmed. inspires its member churches and the face the challenges of the world? The future course one ecumenical movement. of the ecumenical move- The assembly is the highest legisla- ment is largely to be tive body of the WCC. The delegates, The report of the programme guide- determined by our ecclesi- who represent member churches, lines committee adopted by the ological perceptions and review the programmes and activities assembly was discussed extensively. convictions. The ecumeni- undertaken since the previous A framework was developed and cal movement cannot sur- vive without a vision that assembly, determine overall policies subsequently adopted by the central is sustained by a holistic of the WCC and elect the WCC presi- committee in its first meeting in view of church, humanity dents and the central committee. August-September 1999, which and the world.” incorporated the concerns and rec- His Holiness Aram I, in The Harare assembly, through the ommendations of the assembly’s his moderator’s report to the reflections and recommendations of programme guidelines report, and Harare assembly the programme guidelines commit- under which the activities of the tee, reaffirmed the core work of the WCC would be run. Introduction

Four themes were seen as incorpo- rating the issues, actions and priorities raised by the assembly:

Being church: How do we build the unity of the church, nurture the ecumenical fellowship, form new leaders, relate to other religions and respond as church in an increasingly The primary purpose of the fel- vision of life in community rooted pluralistic society? lowship of churches in the World in each particular cultural con- Council of Churches is to call one text; another to visible unity in one • assist each other in their rela- Caring for life: How do we serve faith and in one eucharistic fel- tionships to and with people of human need, respond to the mar- lowship, expressed in worship other faith communities; ginalized and oppressed, care for and common life in Christ, creation and respond to new chal- through witness and service to • foster renewal and growth in unity, worship, mission and ser- lenges and technologies which the world, and to advance towards that unity in order that vice. affect the very essence of life? the world may believe. In order to strengthen the one In seeking koinonia in faith and ecumenical movement, the Ministry of reconciliation: How life, witness and service, the Council will: do we promote peace, human rights churches through the Council • nurture relations with and and justice around the world – in will: among churches, especially with- our churches and communities and 3 • promote the prayerful search in but also beyond its member- among nations? for forgiveness and reconciliation ship; in a spirit of mutual accountabili- • establish and maintain rela- ty, the development of deeper Common witness and service tions with national councils, relationships through theological amidst globalization: How do we regional conferences of churches, dialogue, and the sharing of witness to our faith in a pluralistic organizations of Christian world human, spiritual and material world and respond to the economic, communions and other ecumeni- resources with one another; social and cultural challenges of cal bodies; • facilitate common witness in globalization? • support ecumenical initiatives each place and in all places, and at regional, national and local support each other in their work levels; The changing role for mission and evangelism; of the WCC • facilitate the creation of net- • express their commitment to works among ecumenical organi- The assembly and the central com- diakonia in serving human need, zations; mittee gave strong encouragement breaking down barriers between to find new ways of working and people, promoting one human • work towards maintaining the the integration of programmes family in justice and peace, and coherence of the one ecumenical across the WCC. upholding the integrity of cre- movement in its diverse manifes- ation, so that all may experience tations. the fullness of life; In part, this is a response to practical situations. Declining income and • nurture the growth of an ecu- From article III, staff reductions have necessitated menical consciousness through WCC constitution processes of education and a finding new approaches to accom- plishing the work. Introduction

Even more, though, it responds to a fellowship and in facing new global new vision of the WCC as “a fellow- political, social and economic realities. ship of churches”, as expressed in the CUV, and a new role of the WCC The ecumenical vision has always as facilitator, coordinator, catalyst, been greater than its financial enabler of the fellowship. The WCC resources, and in this period between has a unique role as the focal point assemblies the WCC has again had for information-sharing, networking to face significant shortfalls in and monitoring, serving as a shared income and the necessity of reducing “The WCC is one of a platform for reflection and action. expenses, including cutting staff. This kind, and its uniqueness has given added impetus to working lies in its special role as a global multilateral ‘space’ “Ecumenical space” has thus devel- creatively with other partners. But that brings together an oped as a key term describing the there is also growing recognition extraordinary cross-sec- renewed role of the WCC. The WCC, that the WCC must make hard deci- tion of histories, cultures in its unique global position and sions on which issues it is in a and theologies to ability to bring the widest range of unique position to address, and encounter each other in a churches, organizations and individu- which other issues should be taken way that no other organization does. There is als together, creates valuable spaces up by others. unique richness in the where vital issues are discussed and WCC, and we need to debated, and new understandings How churches learn about, and get find ways to make the and common ways forward are involved in, the programmes and 4 best use of this treasure. found. activities also has been a constant The diversity that we have challenge. This requires creative com- here should be seen not as an obstacle, but as a The ability to create safe and con- munication efforts from the WCC rich resource that needs structive spaces can be seen in the and ownership of the work by the to be put at the service of work of the Special Commission, in a churches in the spirit of the Common all.” consultation of women in conflict sit- Understanding and Vision. Rev. Dr Samuel Kobia, uations, in the study process on reflecting on his first one hun- human sexuality, in discussions on And more fundamentally, there is the dred days as WCC general secre- baptism, and debate over the church challenge to ecumenism itself. In his tary response to war in Iraq. Such spaces report to the Harare assembly, can be uncomfortable. Yet the WCC Aram I, moderator of the central Transition in WCC has not flinched from creating these committee, noted that institutional leadership spaces, for history has shown that ecumenism was in crisis but that the fellowship is deeper and stronger people’s ecumenism was vibrant and The Rev. Dr Samuel Kobia was elected by the WCC when it stays together, listens growing. Reminding delegates that central committee as the together and grows together. “the WCC is an instrument, and not new general secretary, a goal in itself”, he challenged us all and began his service in Challenges past, present to consider what common ecumeni- January 2004. After serv- and future cal vision should guide us into the ing 11 years as general In putting vision and policies into con- future. secretary, the Rev. Dr Konrad Raiser retired at crete action, the WCC has always the end of 2003. faced challenges both in taking small The present and the future provide steps towards visible unity among the immense challenges. New informa- Introduction tion technologies have enabled vast Despite all the challenges – and changes in global communication sometimes because of them – the that have both brought people WCC has made important advances together and widened economic and during this period in the search for cultural gaps. In spite of the increas- visible unity: ing mobilization of civil society, economic globalization and the growing •The work of the Special power of international financial insti- Commission on Orthodox tutions have concentrated extreme Participation in the WCC has not “When I first encountered wealth and power among a small only deepened relationships among the diverse fellowship by openly the ecumenical move- minority in a world in which millions ment, a long time ago, it addressing issues that have threat- of people suffer from hunger and saw itself as being violence. New technologies have also ened to bring conflict. It has also involved in struggle: spiri- enabled huge advances in medical profoundly affected the nature of tual struggle, social struggle, not only for Christian treatment while posing increasing WCC actions and deliberations par- unity but also for the concerns about the ethics of life. And ticularly because of the shift to consensus decision-making, itself an renewal of our churches, despite increasing awareness of of our faith, for the trans- exploration of the meaning of unity. threats to the environment, destruc- formation of the world. tion of creation continues unabated •Progress in the discussions around Today, I am convinced in most regions. that rather than a strug- a global Christian forum has gle, ecumenism is a call expanded Christian dialogue and a journey directed by 5 Within the global religious communi- among churches and organizations the Spirit of God. I am ty, the past decades have seen a not previously involved in the glob- also convinced that the decline in many churches in Europe al ecumenical movement. future lies in what Chiara and North America and explosive Lubich (founder of the growth in churches in other regions •The churches’ sense of ownership Focolari movement) calls ‘ecumenism of the peo- such as sub-Saharan Africa and Asia. and the momentum of the Decade to Overcome Violence have high- ple’, as opposed to the Increasingly, religious plurality has ecumenism of the past become a basic concern of communi- lighted and encouraged efforts for which was perhaps too ties and states, and use and misuse the churches locally and globally to focused on church leaders. build a culture of peace. of religion for political and economic “For me the ‘renewal’ of gains raise the need for increased •Individuals committed to non-vio- the church is a continu- interfaith understanding and efforts. lence and justice serving as ecu- ous process. The ecumenical movement is menical accompaniers in Palestine In all these aspects, the pace of moving out of a time of and Israel have inspired new hope structural and organiza- change challenges churches and and engagement in practical efforts tional concerns towards a organizations to be flexible and able to bring lasting peace to the Holy phase of journeying, of to respond quickly to new develop- Land. pilgrimage of the whole ments, while maintaining a constant people of God.” sense of mission and vision. •Efforts to address the root causes Rev. Dr Konrad Raiser, Discussions around the “reconfigura- of poverty have led to honest dia- November 2003 tion” of the ecumenical movement logue with institutions such as the arise from and address many of World Bank and the International these new realities. Monetary Fund. Introduction

These, and many more “successes”, commitment, we pray and offer our large and small, highlight the contin- work towards fulfilment of the ued vibrancy and need for ecumeni- prayer, “God, in your grace, trans- cal witness and action. The ecumeni- form the world”. cal vision remains strong and prophetic. Thus, with faith, hope and

Stewards in Geneva at the 2005 meeting of the WCC central committee present a collage depict- ing the symbol of the ninth assembly and its theme, “God, in Your Grace, Transform the World”.

6 “Everywhere, we see that people and relationships are broken. Despite the fact that we live in an age of international travel and mass migration, very often the stranger is still not welcome in many places. Our task is to help people to rediscover the humanity of others and the fundamental value of human relationships. I would like the WCC to be both a bridge-builder and a bridge itself, connecting humanity and allowing people to relate to each other again.” Rev. Dr Samuel Kobia, reflecting on his first one hundred days as WCC general secretary Churches Seeking Reconciliation and Peace

As a new century dawns in the midst of conflict, the Decade to Overcome Violence (DOV) is proving to be a model of ecumenical fellowship and action. Creative local and national initiatives for peace and reconciliation are sparked. New interfaith and civil-society partnerships are formed. The responsibility to face – and overcome – violence within the church and in the world is encouraged and acted upon through study, protest and positive We must give up being non-violent action. spectators of violence or merely lamenting it and must act to overcome violence both within and out- From the startling proposal of a rep- has been profoundly shaped by the side the walls of the resentative to the Harare assembly call to overcome violence and to church. We remind our- and its unanimous adoption by the work for reconciliation and peace. selves and the churches of our common responsibility delegates, to the innovative and 7 effective initiatives it has sparked Although the DOV was clearly build- to speak out boldly against any defence of locally and internationally, the ing on previous efforts, such as the unjust and oppressive Decade to Overcome Violence: Ecumenical Decade of Churches in structures, of racism, of Churches Seeking Reconciliation and Solidarity with Women, and the the use of violence, Peace (2001-10) has evolved into a Programme to Overcome Violence: including especially vio- dynamic ethos through which Peace to the City campaign, this lence against women and churches are working and reflecting decade was seen as a new kind of children, and of other gross violations of human together. The ecumenical life effort by the WCC. rights committed in the between Harare and Porto Alegre name of any nation or ethnic group. If churches do not combine their witness for peace and reconciliation with the search for unity among themselves, they fail in their mission to the world. Leaving behind what sep- Former enemies: A arates us, responding ecu- soldier of the menically to the challenge, Angolan army proving that non-violence (right) greets a is an active approach to UNITA combatant conflict resolution, and at the Lucusse offering in all humility quartering area. (cont. on page 8) Churches Seeking Reconciliation and Peace

(cont. from page 7) For one thing, the DOV was set in and for the churches. One of those what Jesus Christ taught the context of understanding the lessons was the necessity of time – his disciples to do, the WCC as a “fellowship of churches”, time both for reciprocal communica- churches have a unique supporting and challenging each tion and planning – and flexibility. message to bring to the other. This was also an opportunity to violence-ridden world. look at new ways of working and at To be owned and built by the church- The gospel vision of peace possibilities for creative communica- es meant that churches needed to is a source of hope for tion, as called for by the assembly. give basic input on what the Decade change and a new begin- would address and how they would ning. Let us not betray what has been given to us. The WCC’s role was seen in terms of take it on. A message was sent to People around the world facilitating exchanges, highlighting churches and WCC partners from the wait with eager longing experiences, and inspiring a renewed central committee in 1999 inviting for Christians to become commitment through the promotion them to join in the Decade by identi- who we are: children of of theological and ethical reflections. fying issues they faced, what they God embodying the mes- The real driving force of the DOV would like to contribute in terms of sage of love, peace with justice and reconciliation. was to be provided by the churches efforts, opportunities and resources, Message on the at regional, national and local levels. and the hopes they would have for Decade to Overcome The Decade must have local impact the DOV. Violence from the WCC to be fully relevant and achieve central committee, meaningful results. In the meantime, many churches and September 1999 councils wrote to the WCC asking for 8 Learning new ways guidance on how they should partici- “Community-building is of working pate in the Decade. While the res- key to overcoming vio- If truth be told, the start of the DOV ponse that they should consider cre- lence. Community is not was a learning curve both for Geneva ating their own initiatives that would only a social necessity, it is essentially a theological reality. The church is a covenant people. It is sent to the world to bring men and women into community and into new life with Christ.” His Holiness Aram I, January 2001

Candle-lit procession to the Brandenburg Gate (left) and launch of the Decade to Overcome Violence (DOV) at the Kaiser Wilhelm Gedächtniskirche in Berlin. The events were part of the WCC central committee meeting at Potsdam, 2001. Pictured: Syrian archbishop Mor Cyril Aphrem Karim (centre) and Nobel peace laureate Jose Ramos Horta of East Timor (right). Churches Seeking Reconciliation and Peace make sense in their context was for Violence: A Challenge to the the most part enthusiastically Churches” which looked particularly received, it took time for churches to at the devastation decades of con- promote Decade activities them- flicts have had on the region. selves, to develop their programmes, and to communicate them to the It has also taken time to assess how wider fellowship through the WCC. the Decade is being captured in local Thus Decade initiatives have grown and national settings, and the places slowly but steadily. where the WCC can be most effective in promoting, networking and “We must be about the business of building a In the end, promoting launches at coordinating activities. But the end new generation of different times and places helped to result, at this mid-point of the prophets of justice. We maintain momentum at the start of Decade, has been a vibrant and must be disciples of love, the Decade, and provided more multi-faceted global movement that apostles of liberation, opportunities at local and regional has drawn together partners even teachers of non-violence levels to place the launch in the beyond the ecumenical movement and ambassadors of reconciliation.” midst of events that sought practical and galvanized action and reflection ways to build peace on the ground. at many levels of society. Rev. Dr Otis Moss, The launch in West Africa was held pastor of the Olivet Institutional in June 2001 at the conclusion of a The many organizations which have Baptist Church in Cleveland, Ohio, at the launch of the US peace forum for churches in that expressed interest in the Decade focus of the DOV in January 9 sub-region. A March 2001 launch in have provided new opportunities for 2004 the Great Lakes Region and Horn of churches and organizations to link Africa coincided with a meeting in with other faith communities and Kampala, Uganda, on “Overcoming secular partners. The DOV provides a Churches Seeking Reconciliation and Peace

new context within the ecumenical the definition of violence and to family for pastoral support – such as “work strategically with the churches following the tragedy of 11 on these issues of non-violence and September 2001 – for advocacy – reconciliation to create a culture of such as the protests before the Iraq non-violence, linking and interacting war - and for theological debate – with other international partners and such as discussion on issues of vio- organizations, and examining and lence as a “last resort”. Within the developing appropriate approaches church and beyond, it is obvious that to conflict transformation and just the task of overcoming violence is peace-making in the new globalized overwhelming. But as many have context”. echoed, there is no more urgent task for the church. Thus the central committee in 1999 decided that the Decade would Ambitious goals and address the whole spectrum of vio- “Peace to the City” dance concrete efforts lence at all levels, “challenge the interpretation, 4 February The overall goals are as broad and churches to overcome the spirit, logic 2001. International launch of the DOV at the WCC far-reaching as the violence the and practice of violence”, and central committee meeting Decade is meant to overcome. The “affirm anew the spirituality of rec- in Potsdam. assembly asked the WCC to broaden onciliation and active non-violence”.

10 Churches Seeking Reconciliation and Peace

And in words prophetic before and available in English, French, September 11, the goals included German and Spanish, the website “creating a new understanding of allows individuals and organizations security in terms of cooperation and to add or search for stories, news, community rather than domination events and resources. It draws a and competition”, working with and growing number of visitors, with an learning from other faith communi- average of well over 40,000 hits per ties, and addressing the “growing month in 2004. Other churches have militarization of our world”. developed Decade websites of their own, linking to the WCC site to pro- In addition to promoting and high- vide international networking and lighting local and regional DOV ini- resources. tiatives, the WCC strengthened its work to link programmes, assess Seeking a way to use new and cre- directions for the Decade and think ative communication and extend the creatively about new approaches. reach of the Decade message beyond the churches, the WCC spon- An interactive website was devel- sored a dance theatre production, “We often fail to acknowledge, much less oped as one of the central network- “Peace to the City”, at Expo 2000 in confess or seek forgive- ing tools for the Decade. Open to all Hanover, Germany, and at the DOV ness for, creating and perpetrating violence in the name of our faith.” 11 Dr Janice Love, moderator of the DOV reference group, at the Church Center for the United Nations, New York, 21 September 2004

Flavio, Gselle and Alberto of the Viva Rio youth group, Rio de Janeiro, Brazil, participate in a Pogramme to Overcome Violence presentation at the eighth assembly in Harare, December 1998. Churches Seeking Reconciliation and Peace

launch, with performances later in A video, Roots of Violence, co- Berlin and the USA. Conceived and produced by the WCC and the composed by professional performers Ecumenical Council in Denmark, in Brazil, the dance theatre produc- explored the voices of victims and tion visually and musically highlighted perpetrators of atrocities committed the initiatives to overcome violence in during Sierra Leone’s civil war. The seven cities of the WCC Peace to the video won several international City campaign. The production awards. It is now available on DVD increased visibility of the Decade and in English, German and French. the WCC through wide press coverage, and encouraged contact with a A theological study process on number of different groups interested peace, justice and reconciliation, in hosting the production or design- “Nurturing Peace, Overcoming ing their own. A compact disc of the Violence: In the Way of Christ for the music is available. Sake of the World”, was begun to invite churches, academic institutions A presentation (in four languages) and ecumenical organizations to has been developed, introducing the reflect on specific themes of the DOV and its aims and making some Decade (see page 44). fundamental observations regarding the nature of violence and its reali- Other theological reflection process- 12 ties, and how churches and the WCC es have been sparked by the Decade are working on overcoming violence. to Overcome Violence. The historic peace churches – Mennonites, A study guide, Why Violence? Why Church of the Brethren, and Not Peace? was published in January Religious Society of Friends – heard 2002. Now available in eight lan- a challenge from the central commit- guages (Hungarian, Portuguese, tee to offer to the Decade their theo- Japanese and Dutch, in addition to the logical insights and spiritual experi- WCC’s four working languages), it ences as resources for all the church- covers the spirit and logic of violence, es. This sparked two international the use, abuse and misuse of power, theological discussions, one in the issues of justice and religious iden- Switzerland and the other in Kenya, tity and plurality. The guide has proved in which participants looked anew at extremely popular and helpful, with traditional peace theology in the over 50,000 copies distributed, and- context of this globalized world and many more downloaded from the DOV in the midst of violent conflicts with website. complex roots. Churches Seeking Reconciliation and Peace

In 1998, the United Nations also called for an International Decade for a Culture of Peace and Non- violence for the Children of the World (2001-10). The common time- line for the two decades has opened new possibilities for links with intergovernmental and civil-society organizations. For instance, contact and joint planning with the World Health Organization has provided important analytical information to help churches understand violence, especially interpersonal violence and violence prevention. The WCC, together with the Pontifical Council for Justice and Peace, also participates in the international coalition for promoting the UN Decade. This coalition brings together national religious and secular movements working for peace and justice with 13 the particular aim of introducing a resolution to the UN calling for inclusion of peace in educational curricula.

The WCC also joined the United Nations International Day of Peace on 21 September 2004 by inviting congregations worldwide to pray for peace on or around that day. This initiative, which was welcomed by UN secretary general Kofi Annan, is one way to combine the strength and witness of churches and faith communities with the international community as a whole to strive

The Episcopal cathedral in Yambio, a town in southern Sudan. Churches Seeking Reconciliation and Peace

together to promote peace and jus- themes for the World Youth tice in the world. Messages from 14 Programme is overcoming violence, world Christian leaders and peace- which is incorporated in their proj- makers from all continents were put ects and exchanges. But even more on the DOV website, which received importantly, youth are speaking out “Violence against women 250,000 visits during the month of all over the world to voice their con- and children has been a September 2004. cern over violence and their visions stark reality in church and for peace. Examples include 2000 society. Yet many The participation of youth in peace- young Australian Christians worship- Christians do not think of building efforts has added energy ping at an event on “Cultivating it as a theological issue.” and vision to the Decade. The WCC Peace” in 2003, or resources that Dr Muriel has facilitated inter-religious encoun- have come from the youth agenda of Orevillo-Montenegro, ters and theological seminars in the Hague Appeal for Peace, and Philippines which youth reflect on overcoming through the Student Christian violence and design practical con- Movement in Zimbabwe, which flict-resolution efforts for their own launched its peace-building project communities. One of the priority in March 2004.

Overcoming violence conflict and work for peace and against women reconciliation. 14 The consultation reaffirmed efforts Overcoming violence against women such as a series of women-to-women was a clear priority coming out of the solidarity visits where a delegation of Ecumenical Decade in Solidarity with women from several countries visit Women, and the DOV has had a women in conflict situations. Such strong women’s component in many visits have included Angola, Burundi, local, national and regional cam- Indonesia, Liberia, Rwanda, Sierra paigns as well as internationally. For Leone, Somalia and Sudan. instance, in Germany the EKD, Diakonisches Werk and Brot für die A worldwide campaign to overcome Welt (Bread for the World) launched violence against women and children, a joint international project on “On the Wings of a Dove”, held 25 domestic violence as a part of their November-10 December 2004, recog- effort within the DOV.And a consul- nized “the potential of world reli- tation in 2002 entitled “Women in gions to unmask the many forms of Conflict Situations – Peace with violence against women and children Justice: Women Speak Out!” was a prevalent in family, church and socie- collaborative effort by the WCC, the ty”. The campaign called on churches Lutheran World Federation, the World to expand their efforts to develop Alliance of Reformed Churches and practical and pastoral responses the Conference of European towards justice and healing for sur- Churches, that focused on alternative vivors of violence, and counselling for ways in which women deal with perpetrators of violence. Churches Seeking Reconciliation and Peace

Annual focus member churches and ecumenical To give further momentum and partners and coordinate efforts to depth to the DOV, an annual focus address the root causes of the Israeli- highlights a different region or coun- Palestinian conflict. The campaign try each year. The focus serves to raised awareness in the churches of express solidarity to churches in that the history of the conflict and issues region in their efforts for peace and at stake, facilitated delegation visits, justice, broaden understanding glob- distributed prayers from church leaders in Jerusalem, and sought coordi- We care for the security ally of the situation there, propose of both peoples just as nated international advocacy along- areas for advocacy where possible, we care for the security of and celebrate the peace and recon- side the local churches and peace every human being. But ciliation work being done. and human-rights organizations. the way the present Israeli government is In 2002, the ecumenical campaign Out of the campaign, the Ecumenical dealing with the situation “End the Illegal Occupation of Accompaniment Programme in makes neither for security nor for a just peace. We Palestine: Support a Just Peace in the Palestine and Israel was formed (see believe that the Israeli Middle East” aimed to mobilize WCC page 141). security is dependent on Palestinian freedom and justice. To the Palestinian people we urge an end of every kind of violent

response. We believe that 15 the way of peace is the way of negotiation. We ask you in the name of the Living God, whom we all worship, to raise your voice for justice, peace and reconciliation which are the cry of the soul of all peoples of the world. Heads of churches in Jerusalem, to all the people of the Holy Land, Jerusalem, 9 March 2002

The 8-meter-high Israeli dividing wall cuts off the West Bank town of Qalqilya. Churches Seeking Reconciliation and Peace

“Sudan: Healing and Reconciliation” 2004 in the United States of placed the focus on Africa in 2003. America. The focus aimed at Sudan, suffering from one of the strengthening and resourcing church- world’s longest and most destructive es and movements working for peace civil wars that had caused over two in the USA, encouraging a commit- million deaths and over four million ment to mutual accountability, and displaced people, was slowly bring- deepening the churches’ understanding peace to its divided country. The ing of issues such as power, mili- focus gave voice to the churches and tarism and community-building. people in Sudan working to bring Churches in the USA, already very not only an end to the fighting, but active in domestic and international

“The churches themselves healing to the physical and emotion- peace-making efforts, found further are saying that, despite al wounds of the people. space to join voices and efforts. the divisions, they are Denominations, local congregations going to work together In many ways, the DOV focus on and ecumenical/interfaith organiza- for peace. We also want Sudan highlights the tragedy of vio- tions promoted “Blessed Are the the parties involved to lent conflicts in different countries in Peace-makers” awards to persons, end the conflict in a non- violent way instead of Africa and seeks to address their congregations and groups that exem- fighting. No party can win complex roots in order to bring real plify creative and courageous peace this war, since it has last- healing and lasting reconciliation and justice-making efforts in the ed such a long time.” (see Focus on Africa, page.144 and world. And theological reflections 16 Rev. Enock Tombe, Accompanying Peace Processes in were encouraged and shared from a secretary general of the Sudan Sudan, page 150). broad cross-section of people of faith Council of Churches – from prominent theologians to chil- “The Promise and Power of Peace” dren and youth and those marginal- was the theme for the DOV focus in ized in US society. “May the grace of God Almighty be upon the peace negotiators, so that as they discuss peace, they should put humanity first before anything else.” Rev. Dr Haruun L. Ruun, executive secretary, New Sudan Council of Churches

Posters promoting the DOV’s 2003 focus on Sudan (above) and 2004 “The promise and power of peace” emphasis on overcoming violence in the United States. Churches Seeking Reconciliation and Peace

In 2005, the focus turned to Asia Latin America is the “natural” focus under the theme “Building for 2006, with an emphasis on Communities of Peace for All”, led youth, given the opportunities pre- by the Christian Conference of Asia. sented by the ninth assembly. The The focus was launched at the focus in 2007 will be on Europe. CCA’s assembly in March 2005. “Living letters” delegations helped to link countries in Asia and connect the 2004 and 2005 foci with DOV website: exchanges with churches in the US. http://www.overcomingviolence.org/

DOV’s focus for 2002 led to the creation of the The 2005 Asian focus of DOV was coordinated Ecumenical Accompaniment Programme in with the Christian Conference of Asia: “Building Palestine and Israel (EAPPI). communities of peace for all”. Strengthening the Fellowship of Churches

The Special Commission addressed much more than Orthodox “grievances”. Its process and recommendations invite all churches to deepen their understanding of being together in Christ in prayer, in reflection, in action. Extending dialogue to churches outside of the WCC, supporting new ecumenical leaders, and envisioning improved ecumenical relationship help give momentum to the ecumenical movement into the 21st century.

Some of the most exciting – and ships are deepened, so too is the challenging – expressions of the ecu- need for dialogue and accountability Ecumenical service menical movement come from direct among each other, so that “fellow- celebrating the 75th encounters among Christians ship” reflects understanding, respect, 18 anniversary of the first through visits, joint work and dia- and commitment to learn and grow world conference on Faith and Order, held in the logue. Speaking, living, praying and with each other. cathedral of Lausanne, witnessing together are the essence Switzerland, of what it means to be a global fel- Deepening and widening the fellow- 25 August 2002. lowship of churches. Yet as relationship are central goals for the WCC Strengthening the Fellowship of Churches along with working towards the Two meetings of the steering com- “coherence” of the ecumenical mittee of the Special Commission movement – that is, towards clarity were hosted in Thessaloniki, Greece, and unity in the churches’ witness in 2003, and Minsk, Belarus, in and service. While all the activities of 2004, offering the possibility to visit the WCC contribute towards these the local churches and organize sem- central goals, a focus on relation- inars in cooperation with the respec- ships between and among churches tive faculty and institute of theology. provides the foundation and the framework of a strong fellowship. Specific encounters, such as the seminars on Orthodox tradition and spiri- Relations with tuality annually organized by the Orthodox churches Ecumenical Institute of Bossey and Relations between Orthodox church- the 2002 course on lay leadership es and the WCC reached a critical training, provide space for point at the Harare assembly, and a Protestants and Orthodox to experi- Special Commission on Orthodox ence first-hand their respective tradi- Participation in the WCC was estab- tions and cultures. The WCC also lished to analyze the broad range of continues to support Orthodox- concerns and propose solutions (see Evangelical dialogue. page 32). In June 2001, two documents adopted 19 The two WCC general secretaries, by the Russian Orthodox Church in Rev. Dr Konrad Raiser and Rev. Dr 2000 were the subject of talks Samuel Kobia, made official visits to between its leaders and representa- the heads of Orthodox churches. tives of the WCC and the Conference

The gospel is read during the liturgy of the Orthodox church of Poland. Strengthening the Fellowship of Churches

Leaders of the Special of European Churches visiting Russia. Indications in 2004 that the head of Commission on Orthodox One of the documents dealt with the the Georgian Orthodox Church, Participation in the WCC, Russian Orthodox stance towards which had suspended its member- as it adopted its final report to the central other churches, the second on its ship in the WCC in 1997, is willing committee at a commis- approach to social issues. The dialogue to resume collaboration with the sion meeting in opened further space for churches WCC is one sign of renewed trust, 20 Järvenpää, Finland, 27 from a variety of traditions to discuss better understanding, and a stronger May-2 June 2002. approaches to social and ethical issues fellowship of churches. in a consultation in 2003. Being a member “To be a member of the This was followed in 2004 with the WCC, you must be willing of the WCC to cross national and con- first international conference on the In the period between the assem- fessional boundaries.” social witness and service of the blies, the central committee WCC membership Orthodox church, co-organized by approved 22 new member churches committee member the WCC, the US-based agency (including four associate members), International Orthodox Christian nine associate councils, and four Charities (IOCC) and Ortaid, the international ecumenical organiza- Finnish Orthodox aid organization. tions (IEOs) in working relationship The conference testified to the with the WCC. As several of the renewed, vibrant social action and “new” members were actually merg- response to community needs from ers of existing member churches, the the Orthodox church. resulting total membership of the WCC became 347 member churches, The encounters, official visits, 63 associate councils and 26 IEOs. involvement and most of all the work of the Special Commission A membership study committee have assured many Orthodox that made up of representatives of the their voice is being heard and taken central committee and Special more seriously than ever before. Commission was appointed by the Strengthening the Fellowship of Churches executive committee to look at the concerns expressed about membership and representation. In receiving the reports of the Special Commission and the membership study committee, the central committee approved a new category of membership, that of “churches in association with the WCC”, while removing the category of “associate member churches” which had been primarily for churches which could not meet minimum size criteria.

The Special Commission recognized that the churches-in-association cat- to apply for membership together to Procession following cele- egory may allow some churches to witness to their common calling – or bration of the holy liturgy “step back” from membership in the to resolve the criteria of size. in the Armenian Apostolic church of the Saviour of Council. But there are also many Applications for membership would the Nations in Shoushi, churches, at present not members of be considered solely at central com- Nagorno-Karabagh. the Council, which may see the sta- mittee meetings rather than also at tus of “churches in association” as a the assembly. 21 place to draw closer to the Council in order to explore the possibilities of The resulting necessary revisions to full membership. The hope is that the the WCC constitution and rules were fellowship may be broadened in sig- approved at the 2003 central com- nificant ways. mittee and will have final confirma- tion at the ninth assembly. Theological criteria to be considered for membership were also added. Visiting the churches Among these criteria, member Governing body members and staff churches are invited to “acknowl- of the WCC have undertaken visits to edge the need to move towards the churches and other religious bodies recognition of the baptism of other in different parts of the world, just as churches”. This is another step for- thousands of Christians from various ward regarding the emphasis placed constituencies have been welcomed on baptism during the period under to the Ecumenical Centre in Geneva. review (see also study documents of This exchange of visits serves to the Joint Working Group between improve understanding and deepen the Roman Catholic Church and the relationships within the ecumenical WCC, and of Faith and Order). movement. The international “living letters” delegation which visited the Furthermore, groups of churches in a churches in the USA in the aftermath confession or region are encouraged of September 11 is a significant Strengthening the Fellowship of Churches

example of strengthening the fellow- The WCC also sends official repre- ship through the cooperative efforts of sentatives to the assemblies of the several WCC teams and partners out- regional ecumenical organizations side and inside the USA. Other visits, and, when possible, the Christian such as to the China Christian Council world communions. in 2003 following its election of new leadership, help build new ecumenical Relations with the relationships and open important Roman Catholic Church sharing on issues such as mission and Since 1965 a Joint Working Group ecumenical education. (JWG) between the Roman Catholic Church and the WCC has met regu- Most visible are the official visits of larly. The JWG is a forum to review the WCC general secretary to mem- and initiate collaborative efforts ber churches, often offering pastoral between various programmes of the solidarity and assessing possibilities WCC and the holy see, as well as to for international ecumenical support engage in studies of common con- in situations of long-term conflict cerns which block “full koinonia” and struggle. between the Roman Catholic Church General secretary Samuel and WCC member churches. Kobia, having represented During his 11 years as general secre- the Council at the funeral tary, Konrad Raiser paid official visits The eighth report of the JWG 22 of Pope John Paul II in to churches in 77 different countries includes three study documents: April 2005, led a WCC in all the regions. In the first year of “Ecclesiological and Ecumenical delegation to meet with newly installed Pope his service as general secretary, Implications of a Common Baptism”, Benedict XVI at the Samuel Kobia made official visits to “The Nature and Purpose of Vatican in June. churches in 15 different countries. Ecumenical Dialogue” and “Roman Strengthening the Fellowship of Churches

Catholic Participation in National trates the ecumenical impact of what and Regional Councils of Churches”. has been achieved by showing These studies, along with the report, examples of the way common per- will be forwarded to the Pontifical spectives on baptism have helped Council for Promoting Christian Unity foster changed relationships, in some and the WCC’s ninth assembly. cases full communion, between churches long separated. The studies are to be read in the wider context of the ecumenical The study on Roman Catholic partici- movement today. The JWG, which pation in national and regional coun- had begun its work in 1965 by cils of churches recognizes that in reflecting on the nature of dialogue, many regions of the world councils explored again the nature and prac- of churches are a primary means tice of ecumenical dialogue in light whereby relationships among Below left: Morning of the experiences of thirty years, churches are nurtured and advanced. worship at the central and of new challenges and opportu- The document offers rich inspiration committee meeting in Potsdam, February 2001. nities for dialogue at the beginning to the reflection process on the Cardinal Georg Sterzinsky of the third millennium. reconfiguration of the ecumenical of Berlin and Dr Frieda movement. Mangunson of Indonesia. The purpose of the study on baptism is to assist churches to recognize This period has been particularly Below right: Hundreds of what has been accomplished, and to marked by significant moments, such people from nearby 23 villages came to Yirol to build on it. The document reviews as leadership meetings and bilateral welcome WCC general important aspects of the growing visits. The leadership of the Pontifical secretary Konrad Raiser, convergence on baptism, noting the Council for Promoting Christian Unity who visited Sudan differences that remain, and illus- and of the WCC met twice in in July 2002. Strengthening the Fellowship of Churches

Antelias, Lebanon, in 2000 and cations of the JWG on the larger 2004, to welcome new persons in reconfiguration of the ecumenical key positions, to assess the state of movement, and the relevance of its the relationship and to discuss mat- mandate given the changing context ters of common concern. of the world. Seeking the guidance of the Holy Spirit and in Several contacts were renewed or Dialogue with response to the invitation established with various offices of of the eighth assembly of Pentecostal, Evangelical the World Council of the Roman curia, especially through and Independent Churches, we have come visits to Geneva and to Rome. The churches together. We believe the celebration of the year 2000 offered While the WCC has some purposes of our group are: possibilities to participate in events Pentecostal churches among its • to search for better organized by the Roman Catholic members, the vast majority of this ways of understanding Church. quickly growing segment of the one another; global Christian faith remains out- • to look for new oppor- Common reflection on the reconfigu- side – and often critical – of the tunities for mutual learn- ration of the ecumenical movement WCC fellowship. The Harare assem- ing and action; and commitment in exploring the bly approved the formation of a • to share our experience of Christian witness with potential of the global Christian WCC-Pentecostal Joint Consultative one another; forum continue. Group, which continues a dialogue • to discuss our chal- that began in the mid-1990s. 24 lenges with the hope of An event marking the fortieth moving beyond them; anniversary of the JWG is planned Around twenty theologians and • to share what we will for November 2005. In addition to church representatives formed the learn with our respective celebrating four decades of coopera- Joint Consultative Group which met churches; tion, the event will assess progress in five times between assemblies. From leading to our affirmation the ecumenical movement, the impli- the first meeting, which examined of the common life in the Spirit. “Sing and make music in your heart to the Lord, always giving thanks to God the Father for every- thing in the name of the Lord Jesus Christ” (Eph. 5:19-20). From the report of the first meeting of the Joint Consultative Group between the WCC and Pentecostals in June 2000 Strengthening the Fellowship of Churches the way Pentecostals and WCC A report from the Joint Consultative member churches perceive each Group will be presented to the ninth other, discussions moved on to theo- assembly, which will determine if logical issues related to unity – areas such a dialogue will continue. of convergence and divergence among them or their respective The eighth assembly also encouraged churches. the WCC and its member churches to continue to search for new ways to Pentecostals raised concerns about relate to Evangelicals and draw on the World Council of Churches, such the many Evangelicals within and as its apparent over-emphasis on a outside the WCC and its member social agenda at the expense of churches. In addition to discussion evangelism. At the same time, WCC around the global Christian forum, a members sought to understand the series of consultations have encour- theme of unity in light of the dra- aged discussion with some of these matic growth of Pentecostals, some- churches and related organizations. times at the expense of the more traditional churches. The WCC also cooperates with the Organization of African Instituted The group took advantage of meet- Churches, and has strengthened links ing in different locations with differ- with the Council of Christian ent hosts – France, Ecuador, South Communities of an African Approach 25 Korea, USA and South Africa – to in Europe. Most of the African experience different church traditions Christian communities in Europe are and communities to give context to charismatic or Pentecostal and many their discussions. are related to African Instituted Churches.

Left: Members of the African Church of the Holy Spirit gather by the roadside in Karan, Kenya, before march- ing to their place of worship in Bul Bul, April 2004.

Right: An ecumenical celebration of commitment and planning for the ninth assembly, during a preparatory session in Porto Alegre, Brazil, 9 November 2004. Strengthening the Fellowship of Churches

Progress towards a not previously gathered together, Regional ecumenical global Christian forum including Orthodox, Catholic, organizations have been Protestant, Anglican, Evangelical and formed in all parts of the At the Harare assembly, practical steps world except North to widen the fellowship focused on Pentecostal traditions. America where the the proposal of a “forum” that would A series of regional consultations national councils of bring together Roman Catholics, were held beginning in 2004 to churches in the USA and Pentecostals and Evangelicals for explore with the leaders of a diverse in Canada are generally occasional joint meetings with WCC cross-section of churches and ecu- considered as regional menical organizations the possibili- ecumenical organizations. member churches to enable all partici- They may send represen- pants to move together with a sense ties of engaging them in common tatives to WCC assem- of Christian unity. reflection and action on their witness blies and to meetings of and unity. the central committee. The assembly encouraged the central • All Africa Conference of committee to continue discussion The goal is to host a truly represen- Churches with leaders of various bodies that tative global Christian gathering – a • Christian Conference of are interested in such a forum – not- global Christian forum – in 2007. Asia ing that care must be taken clearly to • Caribbean Conference distinguish the nature and purpose of With efforts still so new, it is not sur- of Churches this forum versus the WCC, and the prising that major hurdles remain. • Conference of European distinctive ecclesiastical and organi- While many regional and global Churches zational nature of other bodies. leaders are enthusiastic, raising 26 • Latin American Council awareness and gaining support from of Churches Careful discussions brought together their respective governing bodies is • Middle East Council of representatives of churches that have itself a long process. And with the Churches • Pacific Conference of Churches

A choir leads morning devotions at the Athens conference on world mission and evangelism (CWME), May 2005. Strengthening the Fellowship of Churches goal of having a forum representative of all Christian traditions, efforts must continue to expand participation, particularly from the Evangelical community.

Yet the progress, optimism and consensus achieved so far in consultations and within various organizations are remarkable, and bode well for this new expression of Christian unity initiated by the WCC.

Fostering the coherence Churches, the Christian Conference The ecumenical coalition of the ecumenical of Asia, the Latin American Council at the World Social Forum of Churches) has proved to be an marches through the movement streets of Porto Alegre, The Harare assembly had asked for effective means to consolidate close January 2005. reflection on a common ecumenical relationships. agenda and the integration of global and regional structures. Several consultations with general secretaries of national councils of Consultations with regional and churches in association with the 27 national ecumenical organizations WCC were held to support the com- have been one way to consider the mon commitment to ecumenism, It is impossible to speak of the World Council of role and functions of the varying explore models of conciliar ecu- Churches apart from the ecumenical bodies and work towards menism, and assess trends and ecumenical movement out minimizing duplication of materials needs. Of the more than 110 nation- of which it grew and of and programmes. al councils which exist worldwide, which it is a highly visible over sixty are associated with the part. While the ecumeni- The general secretaries of the WCC WCC, 33 are affiliated with the cal movement is wider than its organizational and the regional ecumenical organi- Conference on World Mission and expressions, and while zations (REOs) meet annually to dis- Evangelism and most of the others the WCC is essentially the cuss such collaboration, including the maintain a working relationship with fellowship of its member reconfiguration of the ecumenical the Council. The assembly had churches, it serves at the movement. The WCC and the REO encouraged such discussions in order same time as a prominent general secretaries also initiated a to learn from each other and work instrument and expression of the ecumenical move- joint meeting with ecumenical part- together in “the implementation and ment. As such, it is an ner agencies and specialized min- ownership of the ecumenical com- advocate of the impulse istries to build a better understand- mitment locally and nationally, with- for renewal which has ing about multilateral and bilateral in the framework of the CUV”. characterized the move- relationships, functions and support. ment from its beginnings. The establishment of liaison groups The Harare assembly also recom- Towards a Common between the WCC and some of the mended a process to strengthen Understanding and REOs (the Conference of European relationships between the WCC and Vision Strengthening the Fellowship of Churches

“If there is no structure of Christian world communions (CWCs). the configuration of the ecumenical reference, no transparency in The WCC participates regularly in the movement. the way responsibilities are exercised, nor any discipline work of the Christian world com- about participation, we risk munions’ conference of secretaries Indeed, clarifying roles of varied ecu- encouraging the rise of a mil- as well as in the Geneva-based menical actors, working towards itant, populist and fundamen- WCC-Lutheran World Federation- holding common assemblies and talist Christianity. The World World Alliance of Reformed Churches striving for a common ecumenical Council of Churches can be, in its own way, such a funda- staff group. agenda have become central topics mental framework or back- in the “reconfiguration” discussion. bone. Its future also lies in In 2004, the staff group communi- the way it allows for the cated to their respective general sec- expression of the widest pos- Discussing the sible diversity of opinion, in retaries the results of the evaluation reconfiguration of the the way it provides a protect- of three joint programmatic activi- ecumenical movement ed space for encounter, in ties: violence against women, eco- The consultations with ecumenical the resistance it offers to nor- nomic globalization, and HIV/AIDS. partner bodies, and challenges aris- mative, exclusive and trench- The responses to the evaluation ing from a changing global situation, ant ways of thinking. The challenge for tomorrow’s pointed to a strong affirmation of have highlighted the increasing pres- WCC lies precisely in accom- the value of close programmatic sures on churches and ecumenical panying changes in mentali- cooperation in the areas concerned. organizations. At the initiative of ties, in generations and in They also provided valuable perspec- WCC general secretary Konrad forms of Christianity and in facing up to the spiritual tives on the different and comple- Raiser, and after consideration by the 28 challenges that result.” mentary roles of the cooperating central committee in 2003, the WCC Rev. Dr Konrad Raiser, partners, especially between the convened a meeting in Antelias, November 2003 WCC on the one hand and the Lebanon, in November 2003 to dis- CWCs on the other. However, the cuss a “new configuration” of the responses also revealed that a more ecumenical movement that would complete description of these differ- strengthen relationships among all ent and complementary roles would the various actors in the ecumenical be useful, both for the continued movement. programmatic cooperation and for The meeting of church leaders, ecumenists, theologians, youth and social scientists – invited in their individual capacities –

Following the offered reflections on the chal- announcement of the lenges and vision of the ecumeni- vote, WCC general cal movement, and understand- secretary-elect Samuel ings of what “reconfiguration” Kobia is congratulated by means. The consultation called for WCC general secretary a broad, participatory discussion, Konrad Raiser. Central committee meeting, facilitated by the WCC, with Geneva, 27 August 2003. churches, ecumenical partners and Dr Kobia took office in potential partners. January 2004. More than one hundred partici- Strengthening the Fellowship of Churches pants from WCC member churches, partners”, and to “provide space for Strengthening the ways in national and regional councils of the ecumenical movement to formu- which existing ecumenical actors work together can and churches, Christian world commun- late a common ecumenical vision for should be done in such a way ions, the Roman Catholic Church and the 21st century”. as to invite others into the Pentecostal churches as well as from process, rather than create fur- church-related agencies came Practical recommendations were also ther barriers between Christian together to share their visions of made to clarify the respective roles organizations. Similarly, ecumenical developments ecumenism and to seek more effec- of existing ecumenical organizations between churches not only tive ways for the churches to work at international, regional and nation- deepen relationships between together in today’s changing global al levels, as well as the roles and them but also contribute to context. relationships of specialized ministries greater coherence in the common work. By focusing on the and agencies within the ecumenical way in which ecumenical The consultation’s final statement movement. A consultative process actors relate to one another, emphasized the urgency of seeking was recommended to strengthen we hope to become more new forms of ecumenism. It also relationships with Christian world effective in our ministries and to be better witnesses to the underlined the WCC’s role to provide communions and explore “the nature God we seek to serve. a forum for “exchange and common and form of a common assembly or advocacy against injustice”, to “fos- process” that would further the goal “Reflections from Antelias”: Consultation on ter accountability in the quality of of a common ecumenical agenda. Reconfiguration of the Ecumenical relationships among churches and Movement, November 2003

29 Supporting participation accompanied by greater participation and leadership of youth of young people in decision-making The programme guidelines commit- bodies. The concern has been reiter- tee at the Harare assembly empha- ated on a number of occasions by sized that work with young people the central committee that the WCC needs to be “significantly strength- take more seriously the important ened” through ecumenical forma- role and valuable contribution of tion, internships, stewards pro- youth in its life and work. gramme, pre-meeting orientations –

Youth participants in the Athens CWME perform their interpretation of the conference theme, “Come, Holy Spirit, Heal and Reconcile”, May 2005. Strengthening the Fellowship of Churches

The survival of the ecu- Youth are vital in re-energizing the designed to motivate participants to menical movement is ecumenical movement and leading organize local ecumenical projects intrinsically related to the involvement of a younger the movement into the future. With together within their own communi- generation who are capa- youth officially defined as those aged ties. An award-winning WCC video ble of bringing new per- 18-30, many youth are already lead- and DVD, Facing the Future, shows spectives and enthusiasm ers in churches and ecumenical the learning and the challenges that that will deepen and organizations. Thus the WCC works grow out of such ecumenical broaden the fellowship of churches within the WCC. both to include youth in ongoing encounters. The WCC and its ecu- It is not only about involv- programmes as well as provide menical partners follow and support ing youth in ecumenical opportunities for ecumenical forma- individuals from those encounters work through the youth tion and leadership training. who seek to be more fully involved desk, nor about programmes directed specifi- in ecumenical work at national, cally at youth, nor about Through youth consultations and regional and international levels. quotas. The need across involvement, youth have been inte- all programmes is to grated into many programmes and The World Youth Programme (WYP) develop theological princi- activities such as economic globaliza- equips young people to respond to ples to ensure the full participation of young people. tion, climate change, missiological the challenges of their situation in Ecumenical leadership and theological study and reflection, church and society. The WYP sup- training is essential for the interfaith peace and conflict resolu- ports projects in sectors such as ecu- life of the ecumenical tion, and the reconfiguration of the menical leadership development, movement. ecumenical movement. overcoming violence and HIV/AIDS. 30 Programme report from More than fifty programmes involv- central committee, 2001 The WCC and the World Student ing thousands of youth are initiated Christian Federation held a joint ecu- through the WYP each year. A youth group gathers at the menical leadership training and for- St Mina Coptic Orthodox mation seminar for 32 young people The WCC internship programme hosts monastery in Luanda, Kenya, in 2001 in Cuba. The seminar was small groups of young people for a in April 2004. Strengthening the Fellowship of Churches year at the Ecumenical Centre in An ecumenical youth website was We dream of an ecumeni- Geneva to work on particular pro- developed and a “young leaders on- cal movement where grammes. Over twenty young people line” project in cooperation with the young people, with all their talents and skills, have served as WCC interns in the Vesper Society in the USA developed take an active part and period 1999 through 2005. The young tools and methods for a global ecu- leadership in all its dimen- people bring fresh insights to the menical youth community on the sions…The ecumenical work of the WCC, while learning more internet. movement started with young people taking lead- about ecumenism and the role of the ership in the last century WCC in the ecumenical movement. While the leadership and participa- (WSCF, YMCA, YWCA). tion of youth in programmes across This reminds us of the The WCC’s stewards programme is a the WCC can be celebrated, it is important role young people can play. unique leadership training opportuni- clear that much more needs to be ty for young people from different done to make their inclusion the Visions from Youth churches and different parts of the norm rather than a special effort. Consultation on Reconfiguration of the Even more, ensuring at least mini- world. It seeks to educate young Ecumenical Movement, people about ecumenism so that mum levels of youth representation November 2003 they can initiate ecumenical youth on governing bodies and in major programmes when they return to meetings requires ongoing commit- their home country. The programme ment by church leadership. With such brought more than two hundred commitment, the voice and vision of young people from all over the world the future of the ecumenical move- not only to assist with major meet- ment can be present today. 31 ings such as central committees and the world mission conference but Youth programme also, in a new initiative since Harare, based in the to participate in a one-week ecu- Justice, Peace and menical leadership training seminar. Creation team

Stewards from many countries and regions of the world undertake ecumenical journeys to provide essential assistance and energy at such meetings as the Harare assembly of 1998 (left) and the 2005 Geneva meeting of the WCC central committee (above). Strengthening the Fellowship of Churches

Special Understanding and Vision process. (A Commission commentary on the CUV document on Orthodox is Appendix A to this report.) Participation in the WCC The Special Commission, in the end, In the period leading dealt in very concrete terms with the up to the Harare implications of the Common assembly, two Understanding and Vision process. Orthodox churches, The process of the Special Bulgaria and Georgia, Commission has thus allowed WCC withdrew from WCC member churches an opportunity to membership. In May pursue and strengthen their reflec- 1998, Eastern tion on the very nature of the WCC Orthodox churches and the fellowship of churches. gathered in Thessaloniki, Greece, The Special Commission began its “The Special Commission enumerated a number of serious work in December 1999. Over the has put into place an concerns and demanded the estab- next three years, the Commission agenda which is compre- lishment of a “mixed commission” met in four full plenary sessions, and hensive enough to deal with the WCC to consider the griev- divided its work into four sub-com- even with our own under- ances and propose lasting solutions. mittees, which studied some of the 32 standings of the nature of the church. I should add issues in depth. As one of the goals that this change would The Harare assembly established a of the Special Commission was to not have been possible Special Commission on Orthodox foster an increased mutual under- without the recognition Participation in the WCC with the standing of the churches and their that the predominant mandate “to study and analyze the life, the locations of meetings were Protestant tradition still chosen bearing in mind the potential has too much influence whole spectrum of issues related to over what gets onto our Orthodox participation in the WCC” for church visits and encounters. agenda, our way of work- and “to make proposals concerning ing, the way we make the necessary changes in structure, The final report of the Special decisions or celebrate style and ethos of the Council”. Commission was received by the worship. Perhaps we central committee in 2002. needed this crisis in order Discussions at the committee meet- to understand that the Half of the sixty members of the Orthodox do not feel at Commission came from the Eastern ing and afterwards were intense, as home in the ecumenical and Oriental Orthodox churches, and the issues addressed are at the heart movement as we do. the others from the rest of the of ecumenism as a movement Thus this painful crisis will WCC’s member churches. As the encompassing many traditions. have been beneficial by Commission began its work, it allowing a deepening of the understanding of the quickly became clear that many of The recommendations adopted by WCC as a ‘fellowship of the issues named by the Orthodox the central committee addressed churches’.” were shared by a broad spectrum of ecclesiology, social and ethical issues, Rev. Dr Konrad Raiser, churches in a reflection already worship and common prayer, busi- November 2003 begun through the Common ness procedures and membership. Strengthening the Fellowship of Churches

Ecclesiology mon mind, wherever possible, and In a brutally divided The Special Commission report seeks the WCC is a unique instrument to world, churches have to clarify two basic understandings enable this coming together. The developed different ecclesial cultures, but by of how WCC member churches relate Special Commission believes that accepting the disciplines to the one church of Christ. Some consensus decision-making “will of the fellowship of the identify their own church with the make it easier for all to participate World Council of one church. Others see their own fully in the discussion of any burning Churches they are called church as a part of the one church. ethical and social issue” and there- to acknowledge the The Faith and Order Commission was fore may enable the forming of a necessity to witness together to their Christian given the task of studying more fully common mind and a common voice. faith, to unity in Christ the implications of these self-under- and to a community with standings within its ongoing work in Common prayer no other limits than the the area of ecclesiology. The Christians gathered together in whole human race. the WCC have always sought to pray Final report of the Social and ethical issues together, and this time has often Special Commission The Special Commission recognized been the most meaningful and mov- that aspects of the WCC’s public wit- ing to many as a sign of our unity. ness have been of great value for all For others, it has been in worship the churches and for many outside the where division among Christians is p.32: A distinctive Coptic churches. Yet it questioned how a most apparent. Orthodox cross in the hand of diverse fellowship of churches can truly Fr Pishoy Musungu of the find a common witness to the world. The Orthodox voiced increasing con- St Abanoub Coptic Orthodox 33 church near Kisumu, Kenya. cerns about the nature of ecumenical

The final report underlines that worship and the implication of the Below: Sister Mathilda in the before the churches can speak out fact that the WCC is a gathering of chapel of the St Mina Coptic together, they need to form a com- churches, not a church in itself. Orthodox monastery in Kenya. Strengthening the Fellowship of Churches

34 The holy liturgy is The Special Commission affirmed the The Special Commission thus distin- celebrated in the primary importance of the call to guishes between “worship” which is St Nikolas Chernoostrosky pray together and the necessity of primarily related to a church tradi- Orthodox women’s monastery, prayer as a foundation for the fel- tion, and “common prayer” when Maloyaroslavets, Russia. lowship of churches. A framework for Christians come together to pray. In common prayer at ecumenical gath- some languages, “worship” implies a erings was proposed, intended pri- liturgical service or eucharist, while marily for the most publicized meet- intercommunion is not acceptable for ings of the WCC, such as assemblies, the Orthodox churches. central committees and the world mission conference. The report then differentiates between “confessional prayer”, The framework identifies areas of where one church offers its own tra- sensitivity and proposes ways of dition or practice to the whole gath- working towards a common spiritual ering, and “interconfessional life in which all churches can partici- prayer”, where the gifts of different pate in good conscience. The frame- traditions are combined. work attempts to strengthen ecclesiological clarity, avoiding ambiguities In receiving the recommendation, the which pose problems for some central committee emphasized that it churches. is “a framework, not a prescription or even guidelines”. Strengthening the Fellowship of Churches

35 Praying together ing, do not make sense as long as Consecration of the the spiritual questions of why and village church of Dumbrava near Iasi, Järvenpäa, Finland, June 2002 how we are joined together as Romania, October 2000. churches remain unanswered. It is the last session of the last plenary meeting of the Special Deliberations are not easy. Feelings Commission on Orthodox are stirred up. Indeed, prayer comes Participation in the WCC. The three- from and penetrates to the deepest year journey of the Commission is core of each participant. The discus- coming to its end. The sixty members sion is very frank, but sometimes this of the Commission have already openness hurts people. Under such finalized – and they, themselves, circumstances neither speaking nor have adopted by consensus – the listening is easy. recommendations they will make to the central committee. The Commission discusses carefully prepared theological and practical There is still another mile to go! The guidelines for common prayer. For Commission continues to wrestle some of its members this is real with one issue: common prayer. progress. The imperative of common There is an awareness that solutions prayer is affirmed and clarity is to institutional matters, such as brought as to how prayer services membership and procedures of vot- should be prepared in the future. For Strengthening the Fellowship of Churches

Consensus decision-making From the World Council’s inception, decision-making in the governing bodies has been based on the Anglo- Saxon model of parliamentary debate and majority voting which is common in many Protestant churches but alien to other traditions and cultures.

The Special Commission opted for consensus decision-making, which allows for diverse opinions to be expressed, and seeks to reach a “common mind” of the assembly before decisions are finalized. Agreed procedures regulate the way meetings are organized, and the method will not be used, for example, for The Easter liturgy is others, this is a step back. A number administrative decisions. celebrated in the church of questions do not receive full or 36 of the Saviour fully satisfactory responses. The over- Membership and representation of All Nations, Shoushi, all tone of the document follows the The work of the Special Commission Nagorno-Karabagh. line of “discipline” rather than of on membership was accompanied by spiritual freedom and joy. All agree, a separate membership study group however, that the guidelines try to appointed by the executive commit- raise awareness about the ways in tee. Both the Commission and the which we might unintentionally study group made recommendations offend each other and strive to make on how to recognize various levels of planners of common prayer more relationship with the WCC (see p. 20). aware of potential areas of concern. The central committee established a After the end of the session, mem- 14-member Permanent Committee on bers of the Commission attend ves- Consensus and Collaboration, which pers in the Lutheran cathedral in reports to the executive and central Helsinki. The service is led jointly by committees, to oversee and assist the the Lutheran and Orthodox bishops implementation of the Special of Helsinki. As the long evening Commission’s recommendations. settles over Finland, the bishops and congregation follow the foremost of The proposals have been further dis- their agreed guidelines: cussed and tested during the period leading to the ninth assembly, and “We must pray together.” member churches and ecumenical Strengthening the Fellowship of Churches partners of the WCC have been in- Special Commission has become an vited to study carefully and respond invitation and a model to churches in to the proposals made in the final the ecumenical movement to use the report. space offered by the WCC to grapple with central issues in our life and The Special Commission has not sim- witness together as a fellowship of ply been a process of making struc- churches. tural changes to the WCC. The members of the Commission have spoken The relationships described in this of the transformation and recommit- chapter are primarily the ment they went through personally responsibility of the Church and and as a group during their three Ecumenical Relations staff team. years of intense work. What began as discussion between two potentially divided groups became a mutual journey to solve common concerns.

The process has demonstrated a new The choir practises in the level of dialogue and engagement Pentecostal church of Mare among different traditions. The Rouge, Haiti.

37 Building the Unity of the Church

As millions join in a Week of Prayer for Christian Unity each year, recent efforts affirm that true unity is built on understanding fundamental issues of faith and how it is practised – such as baptism, peace, and the nature and mission of the church. At the same time, Christians learn how to create safe spaces for dialogue on dividing issues, and to shape church and community life so that all may contribute fully.

Issues of ecclesiology, theology and to reflect together on the sources of spirituality are central to the life and Christian unity and division. work of the WCC – who we are,

38 what we believe and how we wor- Considerable progress has been ship as churches and people of faith. made during this period in all the Thus a central part of the work of study areas approved by the WCC Children worship in the Good Hope Lutheran the WCC is bringing together theolo- assembly and central committee. church of Kuala Lumpur, gians, teachers, ordained and lay Many of the issues come out of con- Malaysia, August 2004. leaders from all Christian traditions tinuing reflection and response from Building the Unity of the Church a pivotal study, Baptism, Eucharist sentative official theological forum and Ministry, finalized in Lima, Peru, for Christian unity. in 1982. With 120 members representing the Study, as a distinct methodology, WCC member churches and several involves extensive reflection, consul- non-member churches, notably the tation, drafting, discussion of texts, Roman Catholic Church, the redrafting. Such processes may take Commission discusses theological many years, but final texts are issues touching on the way different brought forward only when sufficient traditions conceive the Christian agreement has been reached. Thus faith, and the way in which they the process itself is critical to the organize their own lives and their life search for unity, and the final out- together. The Commission also stud- comes are valuable to both churches ies social, cultural, political, racial and academic institutions. and other factors as they affect the unity of the church. Accompanying such studies are practical efforts in church-union discus- The full Plenary Commission normally sions and encouraging expressions of meets once between assemblies. It unity in worship and spiritual life. last met in August 2004 in Kuala Lumpur, Malaysia – the first time it Studies towards unity gathered in a majority Muslim coun- 39 Studies on the sources – both theo- try. The context of the meeting logical and social – of the unity and proved particularly significant in wit- Children involved in a church outreach pro- division of the churches are under- nessing and discussing the unity of gramme in Tondegesan, taken by the Faith and Order the church in the midst of the reli- west of Manado, North Commission, the world’s most repre- gious plurality that increasingly Sulawesi, Indonesia. Building the Unity of the Church

“We cannot stand before marks the world in which we live. shared with the churches for local a compassionate God, The Commission examined the use. In some areas of study, work while there is so much we progress of its studies and proposed remains to be done and here propos- have left undone because we are disunited. There is guidelines for further work. als were offered for consideration by so much we could do, the next standing commission and having received one Drawing on the Plenary Commission’s WCC governing bodies. another, to receive oth- comments, texts from each Faith and ers.” Order study were revised for presen- The range of studies has meant dif- Welcoming remarks to the Faith tation to the standing commission ferent programme areas of the and Order Plenary Commission meeting in Crete in June 2005. At Council – including Mission and by Malaysian Prime Minister this its last meeting, this standing Evangelism; Justice, Peace and His Excellency commission reviewed all the work Creation; and Inter-Religious Abdullah Ahmad Badawi done under its mandate since the Dialogue – have been involved, and Harare assembly. It was a moment of there has been a greater involvement self-evaluation and accountability to of young theologians. the churches, but also a time to look forward to the next stage of Faith The study on “The Nature and and Order work. As a result, the text Purpose of the Church” focuses on reflecting the present stage of the ecclesiology – the understanding of study on the church – entitled “The what it means to be church. The goal Nature and Mission of the Church” – of the study is a common statement 40 will be sent to the churches for con- reflecting what the churches can say sideration and appropriate response. together about the church. A draft Other texts, reflecting studies which text was developed and sent in 1998 have finished their work, will be to the churches, theological commis-

Faith and Order plenary commission, August 2004. Archbishop John Onaiyekan of the Catholic church, Nigeria (left), and Metropolitan Bishoy of Damietta, Coptic Orthodox church of Egypt. Building the Unity of the Church sions and councils of churches for for further work on specific ecclesio- their reactions. logical questions.

While responses were incorporated The central committee requested into new drafts, efforts were made to Faith and Order to prepare a concise address confessional and regional statement on ecclesiology for discus- imbalances by getting further input sion at the ninth assembly. The from different parts of the world and statement should take into account from Orthodox churches. At the same especially the relation between the time, several consultations helped to church as local community and uni- clarify specific themes, such as versal reality, and the fact that the “Authority and Authoritative church is both diverse and one. The Teaching” and “Ministry and statement was developed through a Ordination in the Community of broadly consultative process involv- Women and Men in the Church”. ing the central committee and the Reports from the consultations have Special Commission as well as Faith been published. and Order.

The central committee in August The study on “Ethnic Identity, 2002, in addition to plenaries on National Identity and the Search for baptism and ecclesiology, received Unity” recognizes that the life and the final report of the Special witness of the churches are impaired 41 Commission on Orthodox by their divisions, tragically – and Participation in the WCC. With the often most intractably – when these report came the recommendation follow lines of ethnic or national

Opening worship for the WCC central committee, Potsdam, 2001. Building the Unity of the Church

42 Elements of worship: the identities in conflict. Through this Baptism is fundamental to Christian liturgy of the Orthodox study the WCC has been looking faith, and the mutual recognition of church in Poland more closely at Christian unity in baptism is considered to be one is celebrated. local contexts, particularly in situa- basis of the modern ecumenical tions of conflict. movement. Baptism is into the one body of Christ, not into one part of Most recently, the WCC has been the body of Christ. In recognizing encouraging local reflection and another church’s baptism, a church soliciting reactions to material pro- acknowledges that Christ has acted, duced from consultations of biblical through that church, to incorporate a scholars, theologians and social sci- person into his one body. Therefore, entists held in 2003 and 2004, the mutual recognition of baptism together with self-studies from raises the wider question of the Sudan and Fiji. Responses allow the mutual recognition of the churches WCC to develop materials for themselves. churches in conflict situations, to help them reflect on their role in While the 1982 document Baptism, maintaining or legitimizing divisions Eucharist and Ministry revealed a both in church and society, and on remarkable degree of agreement on their calling to witness together to the subject, it was clear that more reconciliation and justice. work needed to be done. Building the Unity of the Church

43 The central committee in early 2001 what the mutual recognition of Baptism in the Church of directly addressed the question of baptism means, to explain some of Melanesia, Honiara, Solomon Islands. baptism, noting its centrality to the its implications, and to identify work of the Joint Working Group issues preventing mutual recogni- between the Roman Catholic tion. It looks at biblical texts, sacra- Church and the WCC, as well as ments, baptismal practice, the dialogue with Evangelicals and church and church membership, and Pentecostals. The committee suggests ways of moving forward – requested that member churches including practical ways of express- reflect “on the meaning and signifi- ing recognition. cance of baptism for their participation in the ecumenical fellowship”. A collection of baptismal liturgies with commentaries provided by the The resulting statement, “One respective churches is also being pro- Baptism: Towards Mutual duced as a contribution to the Recognition of Christian Initiation”, churches’ discussion of the under- was drafted in 2001 and entered a standing, practice and mutual recog- process of reflection and revision on nition of baptism. Through this work the basis of responses from the the WCC hopes to build a greater Commission as well as from church- degree of mutual recognition, and to es, theologians, liturgists and oth- encourage progress on issues which ers. The document aims to clarify hinder that recognition. Building the Unity of the Church

The Harare assembly requested a tices of different Christian churches study on theological anthropology – may be interpreted, communicated the understanding of the nature of the and received. Reports and papers human person from a Christian point from key consultations on hermeneu- of view, and its implications for issues tics were compiled in 2005 to help such as community identity, human churches clarify their own distinctive sexuality, disabilities or bio-ethics. approach to the interpretation of scripture and encourage them to A series of consultations focused on pursue an ecumenical approach to the nature of the human person scripture, tradition and experience. made in the image of God, especially in light of the challenges to the Theological reflection understanding of human identity on peace coming from current social and sci- Out of the Decade to Overcome entific developments. The resulting Violence, a study process was begun text, published in 2005, proposes on “Nurturing Peace, Overcoming “Ten Common Affirmations” as a Violence: In the Way of Christ for the basis for the churches’ common Sake of the World”. Churches, semi- reflection and action on a wide naries and ecumenical partners have range of issues which turn on the been invited to reflect on major understanding of human nature. themes of justice, peace and recon- 44 ciliation. Relevant to all the studies is ecumenical hermeneutics – the way in In addition to inviting reflection and which the texts, symbols and prac- input on study documents from indi-

Baptism in the Good Hope Lutheran church, Kuala Lumpur, Malaysia. Building the Unity of the Church vidual churches and insti- The church is by definition tutions, consultations held a place and a process of in different regions spark communion, open to and inviting all people without focused reflection from discrimination. It is a specific contexts. A consul- place of hospitality and a tation on the theme of place of welcome, in the “Affirming Human Dignity, manner that Abraham Rights of the Peoples and and Sarah received God’s the Integrity of Creation” messengers in the Old Testament (Gen. 18). It is was held in Rwanda in an earthly reflection of a December 2004, and a divine unity that is at the smaller one on “Realizing same time worshipped as Mutuality and Trinity. It is a community Interdependence in a of people with different World of Diverse yet complementary gifts. It is a vision of wholeness Identities” was held in as well as of healing, of Norway in April 2005. caring and of sharing at once. One of the themes, Just as the body is one “Interrogating and and has many members, Redefining Power”, was so it is with Christ (1 Cor. the focus of two key con- 12:12). 45 sultations. One, in A young woman and her We all accept and pro- December 2003, was held boyfriend at the Freetown claim that this is what the cooperatively by Faith and shelter for amputees and church is and stands for. Order, International Affairs, their families established It is the basis of our unity as Christians. Then why is and Justice, Peace, as a result of the civil war in Sierra Leone. it that, all too often, cer- Creation which integrated tain people among us and theological questions of around us (usually those peace and justice with A core group of theologians has whom we consider as questions and challenges around the accompanied the process and will being unfamiliar or as churches’ work with the United develop the resulting material into a strangers, as different or perhaps disabled) are Nations, and on issues such as publication. marginalized and even impunity and reconciliation, econom- excluded? Wherever this ic globalization, climate change and Human sexuality happens, even by passive violence against women. Younger While issues about sexuality were omission, the church is theologians from the South then met not officially on the agenda of the not being what it is called in Chiang Mai in February 2004 for Harare assembly, controversies and to become. The church is denying its own reality. In spirited discussions exploring their debates reflecting the vast range of the church, we are called distinct perspectives on power as policy and practice, particularly on to act differently. persons whose theology is shaped in the issue of homosexuality, simmered From “A Church of All contexts of intense struggles for life, under the surface. Recognizing the and for All: An Interim justice and liberation. potential for division within and Statement” Building the Unity of the Church

such as HIV/AIDS and the study on theological anthropology.

The two groups organized three seminars at the Ecumenical Institute

“Equal light on you and at Bossey. The first invited partici- me” – from a poster pants from different cultures to share competition promoting their perspectives on sexuality, the ecumenical advocacy. second analyzed church statements Artist: Kari Tuhkanen, on the subject, and the third focused Finland. on Bible studies.

The October 2004 issue of The Ecumenical Review focused on sexuality. In addition, a Risk book was published in 2005 to encourage and facilitate discussion in the churches Participants in the consul- among churches, the programme and by the central committee. tation agreed that a guidelines committee asked for a model of unity, if it is to study and dialogue on the theologi- deserve such a label, cal, social and cultural aspects of The multi-faceted process highlight- must be tangible enough human sexuality. ed the diversity of contexts and the 46 to make a witness to the different issues that are of concern world, intense enough for the churches in different that those in it recognize In response, the WCC general secre- their responsibility for one tary invited a number of representa- regions. Issues that have come to another, costly enough tives from member churches to form the forefront include HIV and AIDS, that churches are a reference group on human sexuali- violence against women and sexual changed as a result of ty. The reference group reviewed and abuse of children, breakdown of being in it, and intention- analyzed eighty church statements the family, homosexuality and the al enough that the body diverse understandings of “the of Christ is renewed on all aspects of human sexuality, as through the sharing of well as a congregational study guide image of God”. gifts. We also agree, prepared by the Anglican diocese of however, that no one Johannesburg, South Africa. The process has also emphasized the model guarantees (or Members facilitated regional semi- fact that in dealing with such poten- denies) such an outcome. nars on biblical texts in 2003 in the tially divisive issues, attempts to The new models remind mainstream particular positions or us to look for partners in Caribbean, Europe, Fiji, India, Kenya, unexpected places and to Latin America, Lebanon and North produce authoritative statements expect to be surprised by America. only deepen division within and what God will do in our among churches. Ecumenical spaces midst. The general secretary also appointed continue to be needed to enable Seventh International a human sexuality staff group within encounter, analysis, dialogue, educa- Consultation of United the WCC to relate to the reference tion and a pastoral approach to the and Uniting Churches group, linking the issue of human issues at stake. Driebergen, The Netherlands, sexuality to WCC programme areas September 2002 Building the Unity of the Church

Left: Pro Educatione is a “A Church of All structures or entering covenant relationships of different kinds. school for children with and for All” relatively minor physical An interim theological statement, and mental disabilities, which stimulates conversation with The seventh international consulta- Brasov, Romania. Right: tion of United and Uniting churches Basketball practice at the persons with disabilities, was pre- 47 sented to the central committee in was held in the Netherlands in 2002. eighth assembly in Harare. 2003. The statement emphasizes the Participants explored the inter-rela- acceptance of all persons as made in tion of unity, mission and identity the image of God and the inter-relat- through presentations, case studies edness of persons. It makes impor- and reports from unions and union tant distinctions between healing processes around the world, work- and cure and challenges the assump- shops on theological and practical tion that disability and sin are corre- issues facing the churches today, and lated. Expressing the gifts, insights intensive encounters with Samen op and perceptions which persons with Weg (Together on the Way), the “The ecumenical move- disabilities can offer, it calls on the church-union process in the ment in the 21st century church to become more inclusive, Netherlands which hosted the meet- is challenged to respond to the spiritual yearning theologically and physically, especial- ing – and led in 2004 to the forma- of our time and especially ly in relation to worship. tion of a new United church, the Protestant Church in the the spirituality being sought by the younger Supporting United Netherlands. generation. Ecumenism and Uniting churches must relate organically to United churches are those formed Since the sixth consultation of United this yearning for more from unions across or within confes- and Uniting churches in 1995, other experiential dimensions of sional families. Uniting churches are steps towards union include the for- faith.” those moving towards union, mation of the racially mixed Uniting Rev. Dr Samuel Kobia, whether through integrating ecclesial Presbyterian Church in Southern in his message to the 2005 central committee Building the Unity of the Church

Africa (1999); the Ecumenical Review in July 2002 and commitment to cre- a further account, to reflect progress ate the Communion since 2002, is in preparation. of Churches in India, signifying an even Worship and spirituality closer bond of shared The WCC helps educate worship confession, witness leaders and provides space for the and service among exchange of worship resources by the Church of North churches throughout the world. Chiara Lubich, founder of India, the Church of South India, and Materials for common prayer and the Focolare movement, the Mar Thoma Church (1999); the worship have been prepared for ecu- with Konrad Raiser. She union of the United Reformed menical events and for churches addressed a plenary in Church in the United Kingdom and themselves as they seek to go Geneva on “a spirituality of communion” during a the Congregational Union of beyond their own cultural and liturgi- visit to the WCC. Scotland (2000); and the inaugura- cal traditions. A series of worship tion of a substantive covenant workshops has been organized, and among nine US denominations, a worship resource centre encour- known as Churches Uniting in Christ ages sharing of resources among (2002). Reports on church-union churches, and looks at the ways in developments were published in The which they have built up a tradition of praying together. 48 The Ecumenical Prayer Cycle has been revised and published and distributed recently, enabling local churches to journey systematically in prayer together through every region of the world and through every week of the year.

The WCC has also engaged more directly in dialogue with communities of renewal such as the Focolare movement for spiritual and social

Father Pishoy Musungu leads morning prayer in the St Abanoub Coptic Orthodox church near Kisumu, Kenya. Building the Unity of the Church renewal, and the communities of St of today’s social, political and eco- Egidio, Iona and Chemin Neuf. A visit nomic divisions. to the WCC in 2002 by Chiara Lubich, founder of the Focolare, The Week of Prayer for Christian evoked the “spirituality of unity” as Unity can trace its inspiration back central for a renewed hope for a to the second half of the 18th cen- common ecumenical journey. tury, but it was not until 1966 that the WCC’s Faith and Order The WCC also continues long-term Commission and the Pontifical WCC central committee dialogue seeking ways towards a Council for Promoting Christian moderator His Holiness Aram I, member common celebration of Easter among Unity began their official joint Archbishop Anastasios of churches following different tradi- preparation of the Week of Prayer Tirana, Durrës and All tions and calendars. material. The material for the 2005 Albania, Rev. Dr Konrad Week of Prayer was, for the first Raiser and Rev. Dr Alan Week of Prayer time, not only prepared but also Falconer at the service in for Christian Unity published jointly by the WCC and Lausanne cathedral, Switzerland, to Every year, thousands of churches the Roman Catholic Church. commemorate the 75th and communities all over the world anniversary of the first join in reaffirming their commit- The initial draft of the material is conference on Faith and ment to Christian unity in the face drawn up each year by a local ecu- Order, August 2002.

49 Building the Unity of the Church

75th anniversary of efforts towards visible unity The 75th anniversary of Faith and Order was held in August 2002 in Lausanne, site of the first world conference on Faith and Order in 1927. An ecumenical service in the cathedral was preceded by speeches reflecting on the history and hopes of the search for visible unity. To sustained applause, Anastasia Vassiliadou from the Church of Anastasia Vassiliadou, menical group and is rooted in the Church of Greece, makes challenges facing the churches in Greece, at the time a youth intern at a presentation at the their search for unity in that particular the WCC, expressed the essence of 75th anniversary of Faith context. A biblical passage is selected the ecumenical movement: “God and Order, Lausanne uni- for each year that speaks to an issue wills unity, not for the sake of the versity, Switzerland, church but for the sake of the world; August 2002. of immediate relevance for the churches in our contemporary world. and we constantly pray to God: Your will be done.”

50 The Week of Prayer for Christian Unity is traditionally celebrated 18- The activities described in this chap- 25 January in the northern hemi- ter are the primary responsibility of sphere; in the southern hemisphere the Faith and Order staff team. other dates are sometimes chosen, in some cases around Pentecost. Witnessing to the World

The 13th world mission conference, held in Athens in May 2005, brought There is the common con- together the most diverse group of Christian traditions ever to celebrate and viction that central to the work of Christian unity is challenge each other on mission, reconciliation and mutual accountability. an urgent need for all The scourge of HIV and AIDS requires new understandings of mission and Christians to be able to service and, as through the Ecumenical HIV/AIDS Initiative in Africa, the give a truly common witness to the whole development and sharing of expertise and care. Christian faith. Seventh Report of the Joint Working Group between the Roman Catholic Church and the WCC Sharing the faith in word and deed is A procession makes its way to opening prayer at the central to the Christian calling. Yet Athens world mission conference, 2005. this common calling which unites Christians in spirit often seems to divide churches in practice. When 51 compared to its intention – to bring the “good news” that promises “life in all its fullness” – many in the ecumenical movement will confess that Christians not only often fall woefully short, but practices on the ground can become a counter-witness to what is preached.

“Mission”, the Harare assembly programme guidelines committee emphasized from the first round of hearings, “should be kept at the centre of the ecumenical movement, and must be held together with the concern for unity.”

The underlying vision for the WCC’s work on Christian witness is ecumenical evangelism, or mission in unity. The WCC, through study, train- Witnessing to the World

In ecumenical reflection ing and practical effort, searches for “progress” towards the goal can and work, important dis- ways different churches can witness prove difficult when understandings tinctions regarding mis- together “so that the world may reached in one area find new chal- sion, evangelism and proselytism have been believe” (John 17:21). The goal is lenges and setbacks in another. made. Mission carries “a not some “unrealistic super-church holistic understanding” ecclesiology” nor simply avoiding a A number of achievements have that the proclamation of sense of competition or rivalry taken place in the period since the good news of the among churches. The aim is to wit- Harare, however. For the first time gospel comes by word, ness truly to the common faith Roman Catholics, and representa- deeds and worship – and indeed, by the everyday through Jesus Christ and demon- tives from Pentecostal and witness and teaching that strate the message of unity found in Evangelical groups, are full members strengthen people’s faith the gospel through the ways of the Commission on World Mission and actions in community Christians live in their communities. and Evangelism (CWME). The world and with God. Evangelism mission conference in Athens may refers more specifically to Since the Edinburgh world mission well have been the most diverse and the intentional “voicing of the gospel, including conference in 1910, this goal has representative to date with strong the invitation to personal remained constant although in many involvement of Evangelicals, conversion to a new life ways the world has become more Pentecostals and Roman Catholics. in Christ and to disciple- complex – culturally, economically Consultations within the WCC fel- ship”. Proselytism is to be and politically. Thus marking lowship and with mission bodies and distinguished from mission and evangelism and 52 describes efforts by Christians who try to win “converts” from other Christian communities, often taking advantage of the vulnerabilities of peoples and cultures.

Edited summary of WCC definitions as they appear in “Mission and Evangelism in Unity today”, the study document adopted in 2000 by the Commission on World Mission and Evangelism. The quotations are from the document.

Delegates break for small group discussions at the CWME in Athens, 2005. Witnessing to the World networks of the wider constituency churches and mission partners within In short, churches and have shown on which points there is and outside of the WCC fellowship mission organizations agreement on the approach to mis- to reflect on theology and experi- should develop a theology of the fullness of life sion, on which work must continue ence, to dialogue and to draft state- that puts fullness, salva- to resolve conflictual theological ments and study documents. tion and reconciliation issues, and where deep wounds still Consultations serve to test ideas and into relation with our mis- prevent witness in unity. highlight trends and challenges, sion as healing communi- assess partnerships and encourage ties. Reflecting on exploration of new models of mis- Report of missiology mission today sion work. Study documents not only conference, The Harare assembly’s programme help all those in dialogue to continue London, April 2002 guidelines committee posed a key to reflect and move forward in the question for reflection by the WCC quest for mission in unity, but also fellowship: How do we as churches serve to teach and inspire those in engage together in mission and mission on the ground. evangelism in the midst of a highly pluralistic world? The Commission on World Mission The funeral of the abbot and Evangelism (CWME) adopted in of Neamt monastery in The WCC has approached the ques- 2000 the study document “Mission southern Bucovina, tion through providing space for and Evangelism in Unity Today” that Romania.

53 Witnessing to the World

The testimonies that we summarizes developments since the the Mission Academy of Hamburg, have heard in this consul- 1982 statement, which remains the Germany, brought around forty mis- tation confirm our belief official WCC position on mission. The siologists, mission practitioners and that God’s activity is not limited to the body but study document was one of the key medical personnel to take stock of has to do with the salva- reflection resources for the world the present emphasis on faith and tion of people as whole mission conference in 2005. healing in missiology, intercultural persons and with trans- dialogue and medicine. Participants forming relationships in In London in 2002, a major consulta- listened to individual and community the family and in society. tion on missiology brought together experiences of healing in different These real-life stories have encouraged us to delegates and consultants from key cultures, and identified urgent needs continue in prayer for mission bodies to address changing for future research and ecumenical divine healing in the bro- identities in a pluralistic world. Co- dialogue or action. ken bodies of men and organized by CWME, the Council for women suffering from World Mission, Cevaa – Community These consultations led to interna- various diseases and even of Churches in Mission, and the tional and regional encounters on in extreme situations. They have inspired us to United Evangelical Mission, the con- faith, healing and mission (Ghana encourage those with var- sultation also focused on the dia- 2002, Chile 2003) which continued ious gifts in our congre- logue needed with Pentecostal and to address the diversity of issues gations to be involved in charismatic Christians on approaches involved, from approaches to suffer- all these healing process- to health, healing and faith; the chal- ing and healing in different cultures es through a combination lenge HIV and AIDS poses to mission and Christian traditions, to interpreta- of medical care, pastoral 54 psychological support and and ecclesiology; and new models of tions of exorcism and the influence of the ministry of prayer. partnership in mission worldwide. the world of spirits. The participants, half of whom came from Pentecostal Pastoral letter to the A focus on faith and healing is one charismatic churches and half from churches from the WCC-CLAI Chile consultation on faith, of the outcomes of dialogue with ecumenical “mainline” churches, healing and mission, 2003 those in the Pentecostal and charis- were able to increase their mutual matic traditions. An earlier consulta- understandings of different traditions tion in 2000 held in cooperation with and build trust for further discussion. Witnessing to the World

The latest consultation in the series specific perspectives. Thus, for exam- was held in November 2004 in India, ple, women from churches, move- as an Afro-Asian preparatory meet- ments, theological colleges and mis- ing for the Athens conference. sion agencies were brought together Organized in cooperation with the through a series of meetings to focus AACC and the CCA, it focused on on experiences of women in the mis- the relation between mission, power sionary tasks of the church, assist and a holistic understanding of heal- leadership development and affirm ing and reconciliation. the contributions of women to the mission of the church. Young missiol- The need was felt to provide a syn- ogists also gathered in early 2005 to thesis of recent insights and results address pneumatology and mission from these missiological processes. A under the theme of the mission con- 2004 seminar prepared a statement ference. on a renewed approach to pneumatology – the study of the Holy Spirit The Harare assembly suggested con- – and the interface between mission tinued follow-up to the gospel-and- and reconciliation. Revised by the cultures study, which led to dialogue CWME Commission, it became, and study on how identities are Left: Ecumenical marchers together with a second statement on formed, pluralism, and multicultural at the 2003 World Social mission and healing produced at the ministry. A consultation brought Forum. Centre: Pastor end of 2004, one of the main together in 2002 more than fifty rep- Fermin Siñani has led the 55 preparatory documents for the world resentatives from gospel-and-cul- Evangelical Lutheran mission conference. tures networks from various conti- congregation of Calasaya, nents to address the central issue of Bolivia, since founding it in 1969. Right: A While most consultations aim to mission in secular and post-modern traditional Malaysian bring a diversity of people to the contexts. A series of forums on dance group at the Faith space for dialogue and reflection, muliticultural ministry held in and Order plenary, Kuala some others are designed to give Australia and Thailand focused on Lumpur, July 2004. Witnessing to the World

The fellowship and com- practices and stories of how to mission”, show the increasing coop- munity that we experi- approach multicultural ministry and eration between different streams of enced during our school mission. the ecumenical movement on impor- became for us a sign of the unity that we already tant contemporary theological issues. have, and further encour- To respond to a real need as well as aged us to pursue a a concern expressed in the Harare To promote and demonstrate mission deepening of our visible programme guidelines report, a study in unity, as well as maximize unity for the sake of the process was launched in common by resources and expertise, the WCC mission of God to the staff and scholars linked to the three also works with numerous mission world. We, as individuals and churches, commit WCC networks Mission and organizations and networks, seeking ourselves to the work of Evangelism, Faith and Order and joint cooperation in projects wher- fulfilling his great com- Inter-religious Relations, to produce a ever possible. mission in our church, our draft study text on a theological nation and our region. It approach to religious plurality, which The study documents, issues of dia- is in the Spirit that we would serve as a background docu- logue and outcomes of consultations greet you and invite you to further engage in mis- ment for interested persons and are published by the WCC in the sion and evangelism churches. This, as well as another quarterly International Review of together. common consultation between Faith Mission (IRM), which is the oldest Letter to Churches, and Order and Mission and existing ecumenical and international Fiji, November 2004 Evangelism on “ecclesiology and journal on mission.

An offering of gifts at the opening service of the WCC’s eighth assembly, Harare, December 1998. Witnessing to the World

East (Syria) and the Pacific (Fiji). Each One example of URM in Learning how to do action is through the mission in unity location carries important lessons, such as: What does it mean to share ACAPES centre in The WCC maintains its commitment Senegal, part of the URM the “good news” in a religiously to common witness through training network, which was leaders in evangelism and creating pluralistic society, with competing formed as an alternative safe places for the poor and margin- secular forces, in a society already school with volunteer teachers when many stu- alized to reflect and act together and dominantly Christian, in the birth- place of Christianity itself? dents were dismissed inform the wider church of what it after a school crisis in the means to be in solidarity with the country. The centre has poor and how people can be Increasingly, the schools are seen as grown to offer a variety empowered for witness and transfor- “trainings for trainers” with the hope of courses to those who, mation. that participants will go back to their for whatever reason, can- communities and influence others to not finish school. The Schools of evangelism expose partici- share the good news of the gospel in centre also supports women, men and youth pants to different cultural contexts collaboration rather than competition. movements. and traditions in addition to building their skills in ecumenical evangelism. The schools are open to people out- During the URM global working group meeting Since Harare, schools have been held side of the WCC fellowship, bringing held in Senegal in 2001, in Asia (India), the Caribbean (Cuba), people united in their passion to hosted by ACAPES, the Eastern Europe (Poland), the Middle share the gospel. Roman Catholic (cont. on page 58)

A market in Munda, New George Island, Solomon Islands. Witnessing to the World

(cont. from page 57) participants are active, as well as Urban Rural Mission (URM) chal- working group was Protestants and Orthodox. lenges thinking and practice that informed that, for the separate social ministry from evan- exposure visit that is One step in this direction came in gelism. URM approaches mission always part of the meeting, they would need to the school for evangelism held in and evangelism from the perspective visit the south to demon- November 2004 in the Pacific in of the poor and marginalized – com- strate their solidarity with which the widest range of mission munities often on the receiving end the people in the midst of workers gathered to discuss pros- of classical evangelistic efforts, but the violent conflict there. elytism, inter-religious dialogue and which in ecumenical perspectives are At the airport, they were common witness. This is an impor- considered as main actors within met by 1000 young people, and ended up leading tant step in the process of creating God’s mission. a march for peace. They space for trust and dialogue as a met government officials, basis for further action. Regional URM networks support and then the leader of community organizing at the grass- the rebel group, who at The Ecumenical Letter on Evangelism roots, facilitating education and that time was under was redesigned and is published in small income-producing projects that house arrest. To them, he said that in no way can English, French, German and help raise communities’ standard of anyone justify violence. Spanish. It provides a personal and living as well as awareness of and Two weeks later, the supportive approach to those involvement in issues affecting peo- rebel leader, for the first engaged in mission and evangelism ple’s community and country so that time, agreed to talk to on the ground. they can, for themselves, see the root 58 the government, which was the beginning of the peace process. The local people told URM that the visit of the working group was one factor, along with the youth movements, that helped to crystallize the peace efforts. Witnessing to the World causes of problems they face and are change. For URM this is at the core able to act on them. A global work- of what Christian mission is all ing group enables cross-regional about. exchanges. In 2004, all regionally organized “Mission from the perspective of URM networks met in Ghana for an people in struggle”, the theme of intercontinental major missiological URM since 2002, promotes concrete consultation to share the results of ways the churches can help chal- the work done on the common lenge structures of injustice from the theme since 2002 and provide the perspective of the marginalized. The perspective of people in struggle to Left: Sunday worship in the movement aims to link urban and an understanding of mission as Presbyterian church of Imere, rural community organizations, peo- healing and reconciliation. In the on the outskirts of Port Vila, ple's movements and networks words of their final declaration, Vanuatu. Centre: Children at the Florence Young Christian together with churches and mission “mission will lead to healing and School, Honiara, Solomon bodies to demonstrate that the poor reconciliation when it is character- Islands. Right: An Afghan no longer expect the church to help ized by a spiritual discipline that woman refugee in Pakistan them, but to be with them, learn resists egoism and oppression and sews a quilt as part of an from them to name what is wrong, breaks the yoke of injustice”. income-generating project run and cooperate with them in chal- by Church World Service and ACT International in Quetta, lenging the systems for fundamental Pakistan. 59 Witnessing to the World

prevention and cure, and advocate and support proper care at all levels of need, particularly in response to HIV and AIDS. The WCC also advocates equitable sharing and rational investment in drugs and medical equipment, particularly through the work of the Ecumenical Pharma- ceutical Network.

The WCC works with Christian health networks to enable them to reflect Above: A daycare centre in The churches’ health on their approaches to primary Armenia, Colombia, health care, HIV/AIDS prevention responded to the needs of and healing ministry programmes and the growing role of homeless families following Health is also a focus in WCC mis- the January 1999 earthquake. sion efforts, not only because health church-related health-care facilities ACT member organizations care represents one of the churches’ and workers in post-conflict situa- including the Methodist traditionally strong areas of mission tions. Other efforts, such as work- Church of Colombia provided (in particular due to the work of the shops in North Asia and the essential assistance. Christian Medical Commission from Caribbean, for instance, assist in the 1968 to 1991) but because the incorporation of HIV/AIDS in the cur- 60 Below, left: A poster HIV/AIDS pandemic is one of the crit- riculum of theological institutions. encouraging ecumenical ical issues of our time to which the Establishing and strengthening a advocacy and action on church as a whole must continue to network of ecumenical enablers in HIV/AIDS. Artist: Babatunde learn how to respond. Latin America/Caribbean, Eastern Morgan, Sierra Leone. Europe and Asia helps in resourcing, In addition to dialogue and study on training and developing policy with Below, right: Kamwokya aspects of faith and healing, the churches in the respective regions. Christian Caring community health centre in Kampala WCC promotes practical efforts to offers HIV/AIDS tests at strengthen health education, provide Contact, the ecumenical journal of reasonable rates. sustainable resources for disease health-related issues available in sev- Witnessing to the World eral languages, continues to be a line of such conferences since the valuable resource. In 2003 it became Edinburgh world mission conference an on-line magazine that could be of 1910, generally seen as the downloaded and reprinted locally in quickening point of the modern ecu- order to take advantage of new tech- menical movement. nology and the vast Christian health networks while being cost-effective. One marker in the progress of ecu- The WCC carries out an important menical work dedicated to mission networking function, linking church- and evangelism may be seen in the related people active in health care development of the conferences them- with other concerned organizations selves. Edinburgh, which was a great and networks, including those willing step forward in cooperation among to provide resources. The WCC con- Protestant mission councils, had no tinues to provide a key networking Catholic or Orthodox delegates, and role among grassroots health move- only about 1 percent of the 1400 par- ments, regional ecumenical church- ticipants came from what would later related health associations and net- be termed the “third world”. works, and international platforms Orthodox churches became key actors such as the NGO Forum for Health, in facets of the ecumenical movement WHO and UNICEF. by the 1920s, but Catholic participa- (See also Churches respond to HIV tion was not possible until the Second and AIDS p. 65) Vatican Council. 61

Conference on world Participation in the world mission mission and evangelism conferences has expanded greatly, in The world mission and evangelism particular since the middle of the conference held in Athens in May 20th century, and the 2005 event 2005, on the theme “Come, Holy was one of the most universal mis-

Spirit, Heal and Reconcile! Called in sion gatherings ever. Approximately Below: Worship in the Church of Christ to Be Reconciling and Healing one-quarter of the six hundred par- Melanesia in Honiara, Solomon Communities”, was the 13th in the ticipants came from Evangelical, Islands. Witnessing to the World

A cross of olive wood Pentecostal and Roman Catholic that target numbers for youth partici- arrives at the Athens backgrounds, including the 42 pation are achieved at the ninth 2005 CWME. A gift of Catholic delegates who attended for assembly and subsequent events. Jerusalem churches, it the first time as full voting members. 62 was made from trees in Palestine uprooted in It was also the first world mission The conference was designed to building Israel’s conference to be held in a majority encourage the spiritual life of the separation barrier. Orthodox country. The participants gathered Christians, and to build a came from all continents and includ- sense of community. Time was allot- ed young people, women and men ted for common prayer, Bible study involved in Christian witness as and “home-group” discussions of church and mission leaders, theolo- matters relating to the conference. In gians and missiologists. the tent where the conference met for morning and evening prayer, a A youth pre-conference and stewards five-metre cross stood as a striking orientation programme held during symbol. On the first morning of the the week prior to the Athens confer- conference, a small boat delivered ence helped prepare younger partici- the cross as a gift from the churches pants to make their contribution to of Jerusalem. The cross is formed the proceedings. Nevertheless, the from pieces of wood gleaned from total number of youth participants olive trees that were uprooted in and was disappointing, and a strong near Bethlehem as the Israeli govern- appeal was received from youth del- ment built its wall of separation on egates and stewards calling on the Palestinian land. World Council of Churches and the ecumenical movement at large to Plenary sessions at the Athens con- become more intentional in ensuring ference allowed occasions for signifi- Witnessing to the World

cant presentations on themes related backgrounds; this holds tremen- Left: An Afghan child flies to mission, healing and reconcilia- dous potential for the future, even a kite at the Shamshatoo refugee camp near tion: the building of community in an as it raises questions and chal- Peshawar, Pakistan. Kite age of fragmentation, principles and lenges for all concerned. flying was prohibited in 63 practices of overcoming violence, • A mid-point review of the Decade Afghanistan under the economic globalization, HIV/AIDS to Overcome Violence helped to Taliban government. and stigmatization. In addition to discern how the WCC’s mission Right: Members of the plenary presentations and home- networks have affected and been African Church of the Holy Spirit prepare to group discussion, market-places of affected by the DOV emphasis, march in procession to ideas and experience bearing the and how the process of review Sunday morning worship Greek name synaxeis provided and revisioning of this emphasis in Kenya. opportunities to raise issues that had can best continue at the ninth not appeared on the formal agenda. assembly. • A theme in missiology that The studies and activities throughout emerged was that of the use, the conference provided the basis for abuse and misuse of power, and preparation and reflection. By the how this relates to churches and end of the conference, it could be agencies engaged in Christian seen that several central themes had mission. emerged from the dialogue there; • Agreement on the understanding the following were among them: of Christian witness in a religious- • An expanding constellation of ly plural world is not easily Orthodox, Protestant, Pentecostal, achieved amid the expanded par- Catholic and other participants ticipation evident at this meeting; signals the evolution of relation- on the whole, the common ships among Christians of diverse approach to inter-religious dia- Witnessing to the World

logue holds firm to the dual prin- rather, the gospel is that good news ciples of the 1989 San Antonio of Jesus Christ that all are privileged mission conference, recognizing to hear, and the unity of what we that, although we cannot place hear overcomes the diversity of who limits on God’s grace, we also we are. As Christians, we are mem- realize that we have been called bers of a fellowship that exceeds our as Christians to proclaim Jesus as capacity to define it.” Lord and Saviour. Even as studies, agreements, training • The “great new fact of our time” and world conferences help point in mission today is to be found in more churches towards the need for the phenomenon that the mission in unity, the task seems lim- International Review of Mission itless. One of the strengths of the has called “the southern trajecto- ecumenical movement’s work in mis- ry” of Christianity; the demo- sion has been that it is approached graphic centre of the faith contin- from many different perspectives. ues to migrate from North to Expanding participation in this South, with the result that more essential dimension of the churches’ and more mission carries the task offers encouragement to those gospel message and its implica- surveying the fields ripe for harvest. tions from South to North. The labourers, however few, are

64 Next steps in mission increasing in numbers and enthusi- During the “sending service” at the asm, and are preparing to cooperate Areopagus on the final evening of more closely. As they prayed at the Athens mission conference, Athens, “Come, Holy Spirit!” Samuel Kobia gave this interpretation of the events of Pentecost: “The The activities described in this chap- gospel is not our gospel that is to be ter are the primary responsibility of translated from our language and the Mission and Ecumenical experience to others for their benefit; Formation staff team.

The neighbourhood of El Cantaro in Tebaida, Colombia, was devastated by the January 1999 earthquake. Assistance came through the ACT network and especially the Mennonite Development Foundation of Colombia. Witnessing to the World

Eastern Europe and East Asia are “It is time that UNAIDS Churches respond to HIV and other UN agencies fur- and AIDS now experiencing the fastest-growing HIV epidemic in the world. ther recognized the When the assembly, and subsequent tremendous potential of Women and children are increasingly meetings of the central committee, churches and faith-based addressed the need to combat HIV vulnerable. organizations and involved and AIDS, particularly in Africa, they them in the planning, implementation and moni- were responding to obvious and The response of churches and other toring of HIV/AIDS pro- tragic facts. faith-based communities is widespread, but until recently largely grammes at local, national and international level. In In its 2004 report on the global AIDS undocumented. The WCC, which the WCC, we recognize epidemic, UNAIDS estimated that 38 itself has worked on HIV/AIDS since that church leadership million adults and children were liv- the 1980s, published a report on needs to mobilize commu- ing with HIV around the globe. “Responses of the Faith-Based nities to equip them not Twenty-five million are in sub- Organizations to HIV/AIDS in Sub- only to take care of the Saharan Africa. In 2003, an estimat- Saharan Africa” which noted that sick and suffering, but also to prevent the spread of ed 4.8 million people became newly “congregations and parishes have HIV/AIDS.” infected with HIV, more than in any themselves been in the forefront of one year before. Almost 3 million care and support right across Africa. Manoj Kurian, WCC staff executive for health and healing, people with AIDS died in 2003, and A great number of these initiatives before the Special Session of the over 20 million since the first cases did not wait for funding in order to UN general assembly on HIV/AIDS, of AIDS in 1981. begin, they just responded.” New York, June 2001 65 Virtually no country is unaffected, “I hope for a day when As the WCC report also noted, faith- every church engages in an and some countries that have “let based organizations have also been open dialogue on issues of down their guard” in prevention sexuality and gender differ- efforts witnessed a rise in the num- Peter Piot speaks at an ecumenical gathering on “Access ence. I hope for a day bers of people infected with HIV. for All: The Faith Community Responding”, Bangkok, when every synagogue will July 2004. mobilize as advocates for a global response to fight AIDS, when every temple will fully welcome people living with HIV, when every mosque is a place where young people will learn about the facts of HIV and AIDS. When that will have happened, I am convinced that nothing will stop our success in our fight against AIDS.”

Dr Peter Piot, executive director of UNAIDS, at an ecumenical pre-conference to the International AIDS Conference, July 2004 Witnessing to the World

“It is now common to eradicate the silence, denial, knowledge that in stigma and discrimination within HIV/AIDS it is not the the church which has made so condition itself that hurts most (because many many spiritually homeless and pre- other diseases and condi- vented them from getting life-sav- tions lead to serious suf- ing, accurate information and treat- fering and death), but the ment. stigma and the possibility The WCC carried out a mapping of rejection and discrimi- exercise in 29 African countries to nation, misunderstanding and loss of trust that HIV gather vital information on the churches’ response to HIV and positive people have to accused of silence, discrimination, deal with.” AIDS. Consultations to share stigmatization and harsh moral pro- responses from Africa and Asia Rev. Gideon nouncements which have obstructed encouraged people in different Byamugisha, global consul- efforts at care and prevention. tation on ecumenical response to regions to learn from the African HIV/AIDS in Africa, Nairobi, experience. November 2001 Thus WCC efforts have been on many levels: encouraging interna- The WCC is active in the HIV and tional recognition and support of AIDS campaign of the Ecumenical faith-based efforts in the treatment Advocacy Alliance, seeking to eradi- and care of people living with HIV or AIDS, strengthening the faith-based 66 Above: The Rev. Canon Gideon Byamugisha of Uganda, response through training, informa- founder of the African Network of Religious Leaders tion-sharing and networking; and, Living with or Affected by HIV or AIDS. Below: A perhaps most importantly, working billboard in Port-au-Prince, Haiti, commends the use of condoms to fight HIV/AIDS. Witnessing to the World cate stigma and discrimination asso- help develop plans of action with “Religious leaders are in ciated with HIV and AIDS, advocate local, national and regional partners. a unique position to influ- for adequate access to drugs and One result of this work is the ence and inspire. They can reach into people’s treatment, and raise awareness Ecumenical HIV/AIDS Initiative in hearts and minds in a among church-related organizations Africa. way no other group can. and communities about basic facts of They can change norms the disease and need for prevention. Ecumenical HIV/AIDS and values. In many Initiative in Africa countries, faith-based The WCC enables faith-based partici- In November 2001, at a global con- committees and societies are also the best civil- pation at major UN meetings, such sultation on ecumenical responses to society network in exis- as the special session of the UN gen- the challenges of HIV/AIDS in Africa, tence. Religious leaders eral assembly on HIV/AIDS in June African and international church must realize the power 2001, to apply pressure on govern- leaders and ecumenical organiza- they have in the fight ments and intergovernmental organi- tions developed a coordinated plan against HIV/AIDS, and use zations to provide the necessary of action, enabled by a support it to the fullest.” resources and political will to tackle structure under the WCC. The Hilde Johnson, Norway’s the pandemic. The WCC facilitates Ecumenical HIV/AIDS Initiative in minister of international develop- delegations at major conferences, Africa (EHAIA) was launched in ment, at a satellite session of the International AIDS Conference in such as the international AIDS con- February 2002. Bangkok, July 2004 ferences held every two years, the most recent in Bangkok in 2004. Baker Sekiziyrvu of Buwama, Uganda (centre) was 13 when his parents died of AIDS, four years before this 67 The WCC hosted key regional consul- photo was taken, leaving him to care for younger broth- tations among the churches, particu- ers and sisters Andrew Kakumirizi (12 years old in the larly in Africa and Eastern Europe, to photo), Marry Nakyeyune (13), Annet Nakambala (16) and Paul Senyanga (11). Witnessing to the World

The EHAIA works to enable churches and ecumenical partners to have a full understanding of the severity of the HIV/AIDS epidemic in Africa and to reach out and respond in collaborative efforts to address the challenges it poses. Facilitated by four regional coordinators in each sub-region of Africa, along with a consultant for HIV/AIDS in theological training and mission, the programme is overseen by a project manager based at the WCC in Geneva.

The EHAIA developed education resources and networks on HIV/AIDS for church leaders, clergy and multipliers in church contexts and focused on building the capacity of churches and related organiza- 68 tions in the area of prevention, care and counselling. It provided practical support for congregations dealing with HIV/AIDS, including assistance to highly vulnerable groups such as orphans and prisoners, as well as infected clergy. It also strengthened church-related health care and pastoral counselling initiatives.

Billboard for condom use in Kampala, Uganda, April 2004. Witnessing to the World

Strong emphasis has been placed on and French were published, including gender issues and relations in fami- AfricaPraying: A Handbook on lies, churches and related institutions HIV/AIDS Sensitive Sermon where changes in attitudes and situ- Guidelines and Liturgy; Modèles de ations are needed to remedy the par- prédication et de méditation biblique ticular vulnerability of women and dans le contexte de VIH/SIDA en girls to infection. Afrique; HIV/AIDS and the Curriculum: Methods of Integrating Dozens of workshops and other HIV/AIDS in Theological events were organized by the EHAIA Programmes, and Responses of the staff throughout Africa with the Faith-Based Organizations to churches and always involving peo- HIV/AIDS in Sub-Saharan Africa.A ple living with HIV/AIDS. Training-of- newsletter, a website (www.wcc- trainers workshops focused on coe.org/wcc/what/ teachers of religion and theology. mission/ehaia-e.html), and a CD- Meetings of church leaders and ROM with all WCC HIV/AIDS related NGOs were held in several sub- resources in various languages also regions and national training events help share information and provide a were held in several countries with platform for exchange. the councils of churches. Focus groups for training included women’s Given the scope of the pandemic, groups, pastors and other clergy, and churches are repeatedly invited to 69 youth – all have a multiplying role in use their special access to the people prevention and education. and continue to learn, to speak and to act, in order to adjust their min- To raise awareness and support pre- istry to the threatening and over- vention and education, a number of whelming tasks set out before them books and other materials in English in times of HIV.

Seal of the Ecumenical HIV/AIDS Initiative in Africa, set up as a joint undertaking of churches and agencies from south and north in 2002. Education as Ecumenical Formation

Education in a variety of guises helps to form new participants and leaders in the ecumenical movement; the process of “formation” shapes and equips us for opportunities in ministry. New initiatives in ecumenical formation and resources have been developed in the years since the Harare assembly. The willingness to tackle cutting-edge issues gives vibrancy to the Ecumenical Institute of Bossey as an ecumenical learning “laboratory”. Supporting scholars around the world, ecumenical academies and networks, and exploring the new territory of interfaith religious education are the vital foundations for the ecumenical movement today and in the future.

Memory, energy and vision sustain moves beyond learning about one movements into the future. Any another within the church to learning 70 movement, then, must renew, inspire from and with one another. The WCC and recommit people to its principles seeks to create spaces where people and mission. The ecumenical move- learn in community, and where they ment faces this challenge by seeking encounter different cultures and new ways to renew ecumenical con- traditions. sciousness in a divided world and build a new generation of ecumeni- Renewing ecumenical cal leaders. Ecumenical formation spirit in the regions itself is a process of theological The Ecumenical Theological reflection and critical thinking that Education (ETE) programme pro-

Speakers at the children’s padare at the eighth assembly in Harare, December 1998. Education as Ecumenical Formation

motes ecumenical theological educa- in St Petersburg, Russia, works full- Wahone Mutake, author tion and ministerial formation for the time to raise awareness of the need of the play “A Journey of renewal and unity of the church. By for ecumenical theological education Hope”, with WCC deputy supporting local projects, forming and develop networks. general secretary Mercy and enabling regional networks and Oduyoye at the Africa associations, and promoting theolog- In 2003, a consultation on plenary of the Harare assembly, December ical educators and students, new and “Ecumenical Cooperation on 1998. creative methods for ecumenical the- Theological and Religious Education ological education are explored. in Post-Communist Europe” was 71 held. Through this consultation, par- Efforts since Harare have concentrat- ticipants from different theological ed on Central and Eastern Europe, institutions in post-communist coun- Asia and Pacific, Latin America and tries met for the first time to discuss Africa. Consultants to assist the pro- with their Western colleagues the gramme were named in the past sev- challenges of the new Europe and eral years in three regions: in the ways of renewing theological educa- Asia/Pacific region in collaboration tion with an ecumenical perspective. with the Christian Conference of The ideas and recommendations Asia, in Latin America/Caribbean in from the consultation continue to cooperation with a biblical university form the basis for building based in Costa Rica, and in Central exchanges and networks. and Eastern Europe with a special concern for Orthodox theological Theological education that addresses education. HIV/AIDS has been particularly critical in Africa. The ETE worked closely In Central and Eastern Europe, the with the theological consultant for WCC has accompanied the member the Ecumenical HIV/AIDS Initiative in churches and theological institutions Africa (p. 67) to develop curriculum in addressing theological or religious and approach theological institutions education after the fall of commu- with proposals for training of trainers nism. The regional consultant, based workshops. Education as Ecumenical Formation

About 7000 people, Empowerment of women in theologi- A regional forum for associations of mostly Dalits and 72 cal education has taken place partic- theological librarians was revitalized Indigenous people, live in ularly in Francophone Africa and to enable training programmes, Arjun camp at the end of Kenya and through supporting the resource-sharing, networking and the main runway of New Circle of Concerned African Women publication. Delhi’s international airport. Theologians in creating a theological curriculum on gender and theology. Workshops for theological teachers The “Journey of Hope” consultation were held in South Asia, focusing on (see Focus on Africa p. 144) resulted overcoming violence and HIV and in the development of African pas- AIDS. A workshop on equipping toral theology and ethics and a theo- women for transformational leader- logical curriculum on violence ship in 2003 brought together fifty against children and women, espe- women theological administrators cially in conflict areas. and educators from south-east Asia, India and Sri Lanka in a cooperative In Asia and the Pacific, attention was effort with several regional and given in particular to Cambodia and national associations. Vietnam through several visits and support to encourage the churches, Several key visits of ETE staff and struggling against many odds, as theological educators to China have they restructure ecumenical theologi- led to a rich exchange of resources cal education through Bible schools and learning. Other workshops for and theological education by exten- educators are held on a national or sion programmes. sub-regional basis. Education as Ecumenical Formation

In the Pacific, links have been made group meets annually to reflect on Theological students at the Christian university in with the Pacific Theological College and analyze regional theological 73 and the theological association and education trends and opportunities Tomohon, North a discussion forum created to con- from an ecumenical perspective. Sulawesi, Indonesia. nect theological associations in Asia and the Pacific to increase ecumeni- Because of the needs in these cal consciousness in the two regions. regions and lack of funds to expand, networking and relationships in the In Latin America and the Caribbean, Middle East, Western Europe and a workshop on ecumenism held in North America have not been able to 2003 in Costa Rica brought together progress as hoped, but connections 45 leaders of Christian base commu- through speaking engagements and nities from 14 countries in the resource-sharing are still made. region. Training of Indigenous pastors and theological educators, and Supporting ecumenical the formation of an association, will education and respond- facilitate new, creative ecumenical ing to new challenges programmes for Indigenous pastors. WCC staff meet with theological educators around the world to net- Overall, the regional consultants work, share resources and learn screen applications for grants for fac- more about needs and trends. ulty development and library devel- Consultations with educators are opment, which are decided by the held regionally to discuss themes ETE working group. The working together. Regional associations of Education as Ecumenical Formation

Education only in and theological education institutions fund the Sarah Chakko Theological about one’s own tradition often include churches outside WCC Endowment Fund to support deprives people of the membership, such as Pentecostal and women’s ecumenical education has richness and diversity of the human community. African-Instituted churches. Staff also begun. Knowledge and experi- engage with ecumenical educational ence of the religious lives networks to encourage good ecu- The WCC organizes annually a meet- of those among whom menical and learning practices. They ing of the ecumenical officers of we live help us to have a support faculty development, espe- churches – a group of about eighty feel of what it means to cially of women, library and literature church staff – for networking and be part of the wider human community. development, and strengthen the information-sharing. A growing need self-reliance of advanced theological to support women ecumenical offi- From an open letter education systems in the South. cers and to better equip women to by educators from Buddhist, Christian, serve in that capacity was identified Jewish, Muslim, Sikh Advocacy for women in theological and several training and reflection and Indigenous education is important in WCC work. seminars were held beginning in Filipino traditions, During the Ecumenical Decade of the June 2001. October 2000 Churches in Solidarity with Women, the International Feminist Doctoral of Knowledge of ecumenical history Ministry Programme was established and principles cannot be assumed in which over eighty women have even for WCC and other ecumenical enrolled and from which 15 have staff. New learning resources and 74 graduated. A global campaign to opportunities for ecumenical learning

Students in a rural school in Jaldhaka district, Dinajpur province, Bangladesh. Education as Ecumenical Formation have been created for the staff of A WCC consultation of religious edu- the WCC and its partners. cators from six major world faiths was held in October 2000 in Bangkok and The WCC is making more of its edu- led to a challenge to faith communi- cational resources available on-line ties and state schools systems to pro- and encourages public discussion vide religious education that offers a and interaction. Short and simple sympathetic rather than a biased “Good Practice Guides for understanding of all faiths. In an open Ecumenical Learning” are available letter to religious educators around through www.ecuspace.net along the world, the participants pointed with research results into ecumenical out that learning about the faith of learning. others not only helps eliminate violence and promote communal har- A bi-annual publication, EEF-NET, mony but also can be a means of spir- serves educators within the churches itual development within the learner’s and ecumenical bodies. Produced in own religious tradition. The partici- English, Spanish and French, it is avail- pants emphasized the need to affirm able in print as well as on-line. The positive common ground between quarterly journal Ministerial Formation religions. has been an effective instrument for keeping in touch with theological Interfaith learning has become one institutions and associations. of the next large challenges of ecu- 75

A roadblock to normal life: children in Al- Izariyyeh (Bethany), Palestine, find their way blocked. Education as Ecumenical Formation

menical learning, and the WCC is East in late 2001 was postponed due working with NGOs and faith-based to the world situation and was reor- groups, as well as theological institu- ganized for June 2002. Under the tions which include interfaith educa- theme “To be Instruments for tion, to chart needs and ways for- Peace”, the twenty international par- ward. ticipants were sent in small groups to visit communities in Lebanon, The WCC has helped coordinate Syria and Egypt, and they then fol- OIKOSNET – the global ecumenical lowed a two-week residential course network of Christian laity centres, in Cyprus. The programme was jointly academies and movements for social hosted by the Middle East Council of concern. The network links over six Churches and the Middle East hundred Christian lay centres, acade- Association of Training and Retreat mies and social movements which Centres. belong to seven regional associations. A Bulgarian Orthodox film producer

Community educators OIKOSNET organizes one-month was supported by the WCC under portray the suffering of courses for lay leadership training the resident journalist programme to Dalits in the form of a (CLLTs) to train people for involve- accompany the CLLT.The resulting drama in Kanlvakam, 45 km ment in the ecumenical movement. video, Breaking Barriers, documents south of Chennai/Madras, A global CLLT planned for the Middle the personal learning and transfor- 76 India. Education as Ecumenical Formation mation that can take place through A network of national correspon- such ecumenical and multicultural dents and committees gives priority encounters. to applications according to local need. The WCC scholarships commit- In 2003, the WCC turned over the tee seeks to ensure a fair distribution coordination of the network and of funds available at a global level. organization of the CLLTs to OIKOS- NET itself. The WCC continues to par- Along with offering scholarships to ticipate in OIKOSNET meetings and individuals for graduate study, the helps disseminate the learnings and programme now supports group experiences of the network through training, which has become a suc- EEF-NET and the web. cessful way to expand the benefit of learning throughout the community. The WCC Commission on Education and Ecumenical Formation is the pri- From 1999 to 2004, 463 individual mary point of assessment and reflec- scholarships and over 51 group tion, meeting approximately every 18 scholarships were awarded. From months. 2004 to 2006, four thematic areas were given priority for study and Scholarships training: interfaith relations, global- The scholarships programme, which ization, overcoming violence and has existed since 1945, provides HIV/AIDS. 77 resources and opportunities for individuals and groups to receive the The programme has developed many training and ecumenical formation creative partnerships with theological they need to serve their community seminaries and learning institutions better. Scholarships are offered to throughout the world which support men and women, lay and ordained, scholars and provide training and usually under the age of 45, whose cultural exchange. further education is important for future service to the church. The activities described in this chap- Particular concern has been given to ter are the primary responsibility of equal opportunities for women. the Mission and Ecumenical Formation staff team. Respecting regional diversity and tai- loring responses to meet regional needs, the programme supports a wide variety of training. In fact, currently the majority of awards are in non-theological study, helping to build capacity in areas such as community development, agronomy, law, education and health. Education as Ecumenical Formation

session of interfaith encounter. These advances to both facilities and programme have not only stabilized the financial situation of Bossey, but also offered to the WCC growing partnerships with churches, international non-governmental agencies in Geneva, ecumenical and theological institutes and lay-training centres around the world.

Bossey's mission is to educate and form leaders, both clergy and lay, for service to the ecumenical movement in its local, regional and global The Ecumenical Institute The Ecumenical expressions. It is often said that at Bossey, Switzerland, Institute at Bossey Bossey serves as a unique “laboratory approximately 20 for ecumenical education and forma- kilometres northeast The Harare assembly encouraged of downtown Geneva. Bossey to strengthen links to its tion” as it provides a free and safe alumni, expand programmes for laity, space of mutual encounter and chal- build bridges with other institutes lenge for Christians all over the world. 78 and explore creative ways of offering its rich resources at locations around The Ecumenical Institute plays a the world. The period since Harare major role on behalf of the World has seen a vast expansion of the Council of Churches in shaping ecu- Institute’s potential. Indeed, Bossey menical thought through intercultur- represents one of the real success al and interconfessional encounter stories of the WCC during the period within the framework of worship, from Harare to Porto Alegre. study, and life in community. Bossey offers programmes to address the During these years Bossey undertook most acute and contemporary chal- an extensive and highly successful lenges confronting the church in our renovation project to improve its world today. It has served as a place accommodation, meeting facilities where, through study and research, and library; but, more significantly, it life and encounter, people come to has experienced a major renovation better understanding and appreciate of its academic programme through their own traditions and identities strengthening the annual Graduate within the context of the whole School of the Ecumenical Institute, church. adding masters degree and PhD programmes, and expanding its seminar In 2003 Bossey celebrated the fifti- offerings to include a month-long eth anniversary of the first graduate Education as Ecumenical Formation school along with the completion of A Master of ecumenical studies the renovations of its facilities. The degree programme became a new celebrations brought together alum- addition to the curriculum, allowing ni, friends, academic partners and a selected number of students to members of the local community. pursue study in a range of ecumenical subjects. A Ph.D. in ecumenics Fifty-seven sessions of the graduate was begun in 2004. The Institute’s school will have been held by the academic courses are offered ninth assembly. In addition to core through a partnership with the courses, the school follows a theme autonomous faculty of Protestant coming out of the experience of the theology of the University of Geneva. ecumenical movement. The 57th session explored “grace, healing and To equip students with skills to assist transformation” – linking the themes them in international ecumenical of the ninth assembly and the world work, intensive summer English-lan- mission conference. Those who suc- guage courses are also offered now. cessfully complete the graduate school of ecumenical studies pro- An annual seminar on Orthodox spiri- Post-graduate school, gramme are granted a certificate of tuality allows participants to deepen spring 2003, at the ecumenical studies from the their understanding of the theology Ecumenical Institute, Ecumenical Institute of Bossey. and prayer life of the Christian East. Bossey. 79 Education as Ecumenical Formation

Short-term seminars continue to be group links WCC and Bossey staff in offered at Bossey on acute contem- planning research and study options. porary issues that confront and challenge churches. Topics have included A major grant to the WCC for an religion and violence, Orthodox spiri- ecumenical research centre from the tuality, science and faith, genetic Banque Pictet in Geneva allowed for engineering and human sexuality. the rebuilding of a larger and better equipped library facility at Bossey, A programme was begun to enable the merger of the WCC and Bossey those with expertise in the ecumeni- library, and new facilities and sup- cal field to teach up to one academic port for the ecumenical archives year as visiting professors, either on housed at the WCC in Geneva. The sabbatical leave or during retire- goal of this project has been to cre- ment. The first visiting professor ate the world’s leading ecumenical under the programme served in the research library (see Communicating 2004-2005 academic year through the Ecumenical Story, p. 158). support by the friends of Bossey in the Netherlands.

A Bossey board, appointed by the WCC central committee, serves as an 80 advisory group. A Bossey liaison

The late Professor Faitala Talapusi of the Bossey faculty (standing) directs a “Pacific night” presentation during the 56th annual graduate school at the Ecumenical Institute, February 2005. Engaging in Dialogue with Neighbours of Other Religions

When the WCC began work on inter-religious dialogue in 1971, few envisioned that inter-religious relationships and dialogue would be so critical in developing common responses to the violence, human-rights abuses, political tensions and religious intolerance now facing the local and global community. But by the central committee meeting in 2003, Catholicos Aram I, in his report as moderator, called for “dialogue, relations and collaboration with other religions” to be designated a “high priority” in the WCC’s ecumenical witness.

The Harare assembly’s programme reflect seriously on the relationship Participants in inter- guidelines committee noted repeat- of religion to violence. Growing religious dialogue during edly the importance of integrating awareness of the reality of religious the eighth assembly, Harare, December 1998. inter-religious dialogue and rela- pluralism also led the committee to tionships in the activities of the state that the WCC should have a Council, particularly giving more “primary focus” in helping churches attention to the religious dimen- deal with “the theological, missio- sions of conflict. In its facilitation of logical and political challenges” of dialogue between religions, the living in pluralistic societies. WCC encourages participants to Engaging in Dialogue with Neighbours of Other Religions

The need for religious event was important, Raiser under- leaders and their con- Discerning the WCC’s role lined, for reflecting on the contribu- stituencies to promote tion of religious communities cooperation among The process of globalization com- towards building a sustainable, just diverse communities of bined with the “millennium syn- faith has never been drome” led to a proliferation of and peaceful world community. greater. Yet a religious international multifaith initiatives However, not least because of unbal- organization such as the hosted by the United Nations, inter- anced representation, the conference World Council of had few concrete results. Churches must also coun- national financial institutions, nation- sel its constituency to al governments and corporations. The embrace initiatives that WCC’s long history in inter-religious The demands to participate in a seem most likely to con- dialogue has built trust among many variety of inter-religious initiatives tribute to the peace and partners, in addition to experience prompted the consideration of how greater justice sought by and expertise. Thus, the WCC has best the WCC could contribute its all. Such counsel is espe- been repeatedly pressed to con- experience and expertise. A multi- cially relevant for the faith consultation in Hong Kong in WCC, as many now contribute leadership to many events. sider what “ecumenism” April 2002 developed criteria to try should mean as churches WCC general secretary Konrad Raiser to express the wide variety of pur- face greater religious plu- was invited to speak at one of the poses involved in carrying out multi- ralism. most ambitious of such events, the faith work, discuss collaboration WCC consultation on Millennium World Peace Summit of with international inter-religious participation in multi- Religious and Spiritual Leaders, held organizations, reflect on questions 82 faith initiatives in 2000. The summit was the first related to the possibilities for a HongKong, 2002 time religious and spiritual leaders common religious agenda, and came together on the invitation of address the establishment of inter- UN secretary general Kofi Annan. The religious councils.

A Taoist prayer gathering at the multifaith consultation on international inter-religious initiatives, Tao Fong Shan, Hong Kong, April 2002. Engaging in Dialogue with Neighbours of Other Religions

Christian-Muslim Striving Together for Dialogue was dialogue developed by Christians and For many, September 11, 2001 Muslims, through the years 1998- changed global priorities for inter- 2000, out of the WCC’s three religious cooperation. The attacks on decades of Christian-Muslim dia- the World Trade Center and the logue, and draws on reflections over Pentagon by extremists who evoked the previous nine years by Christian faith language awoke many to the and Muslim religious leaders, educa- reality of religious plurality locally, tors and activists who have been nationally and internationally – and engaged in discussing the thorny made people acutely aware of how and sometimes divisive issues of little communities know and under- religion, law and society, human stand the beliefs and practices in rights, religious freedom, community their midst. Suspicion, fear and even rights, mission and da’wa and communal tensions. In many parts of the Left: Marcelo Barros, a hostility across religious boundaries Benedictine monk, and world, Christian-Muslim dialogue were exacerbated. Querina dos Santos, a was intensified or accelerated after theologian of the The executive committee, meeting in September 11. The WCC played a Candomblé religion, meet Geneva at the same time as the leading role in initiating or accom- at the World Social attacks, immediately encouraged a panying Christian-Muslim discus- Forum, Porto Alegre, wide distribution of a new WCC pub- sions that did not shy away from January 2003. Right: Believers from eight lication, even more relevant in the 83 addressing conflictive attitudes and different religions join global crisis, Striving Together for looking into the religious and politi- n a prayer for peace at Dialogue: A Christian-Muslim Call to cal roots of both misunderstanding the World Social Forum Reflection and Action. and divergence. in Porto Alegre. Engaging in Dialogue with Neighbours of Other Religions

The Orthodox church in Immediately following September tionally to assess the impact of Kejveo, Kosovo, near 11, the WCC continued with September 11 and the resulting “war Prishtina, was blown up renewed commitment intensive con- on terrorism”. The final seminar with in the conflict there. tacts already initiated with its 45 scholars and leaders engaged in 84 Muslim partners to respond to the Christian-Muslim dialogue from the critical political situation that Arab world, the USA, Europe and marked relations between, and Asia proposed that the mutual inter- within, nations, and its impact on pretation of each others’ religion, the Christian-Muslim relationships – at discussion of the history of violence, the international level, in the Middle the notions of Jihad and “just war”, East and elsewhere in countries as well as the impact of global reli- with a Muslim majority. The WCC gious confrontation on local relations joined with a number of partners, should be among the main areas on including the Vatican’s Pontifical which Christian-Muslim dialogue Council for Inter-religious Dialogue should focus in the future. and with Muslim leaders, for a series of consultations later in 2001 While Muslim leaders attempted to promoting dialogue for the sake of gain visibility for the message that understanding and peace. acts of terrorism in the name of Islam pervert the faith, Christian These consultations were held in leaders, particularly the WCC, worked Cairo in October and December to counter the perception, particular- 2001 and were facilitated by the ly in the Muslim world, that the WCC with the Middle East Council of resulting “war on terrorism” in the Churches. They looked at the situa- way and scope in which it was tion locally, regionally and interna- unleashed, including the attacks on Engaging in Dialogue with Neighbours of Other Religions

Afghanistan and Iraq, were con- enced need not overshadow the A Palestinian Christian in doned by the Christian faith. friendly and neighbourly relations the West Bank village of that people have built through the Aboud, a member of the In November 2001, Konrad Raiser years and deepened through dia- Greek Orthodox church there, holds a cross that 85 sent a letter to the heads of Muslim logue and cooperation. The confer- he has carved. religious communities throughout ence also emphasized the conditions the world at the beginning of the for a real change to happen in the Muslim month of fasting in Ramadan broader communities where which coincided with the Christian Christians and Muslims live and work Advent. He called for genuine coop- together. Issues of human rights and eration and joint efforts to assist vic- citizenship and those of seeking jus- tims, to defend human rights and tice and overcoming violence were humanitarian law and for “intensifi- debated in great openness. cation of dialogue between religions and cultures”. The letter was warmly In 2003, Christians and Muslims received by Muslim leaders and com- meeting in London reflected on the munities and opened new partner- way political tensions and conflicts, ships that helped to pave the way mostly involving the Arab world and for deeper dialogue. the USA, were impacting relations between Muslims and Christians The WCC’s efforts led to a high-level throughout the world. The meeting consultation on “Christians and offered thoughts on the controver- Muslims in Dialogue and Beyond” in sies over values, religious or secular, October 2002, which looked at the that are said to exacerbate divisions present state of Christian-Muslim between the “Western world” and relations where difficulties experi- the “Muslim world”. In the same Engaging in Dialogue with Neighbours of Other Religions

In a context where reli- vein, Christian-Muslim meetings in the midst of conflicts with religions are finding renewed were held in Iran and Turkey. gious overtones. It continued to pro- public vigour, issues of mote actively inter-religious coopera- freedom of conscience and human rights gener- The visit of the Iranian President tion and dialogue in conflict situa- ally have re-emerged, in Muhammad Khatami to the WCC in tions, particularly in the Former the last few years, as sen- December 2003 was yet another Yugoslav Republic of Macedonia, sitive and even divisive. In powerful sign that Christian-Muslim Sierra Leone and Indonesia, and this respect, Christian- dialogue, at every level, is urgent and monitored and addressed issues of Muslim dialogue has an needs to be broadened both in terms religious freedom and religious intol- indispensable contribution to make in affirming that of partners and issues. erance in a number of countries as a the principles of human human-rights issue. rights and religious free- Religion and violence dom are indivisible. It is While work on religion and violence Youth became important partners in called to direct the forces intensified after 2001, the WCC had addressing religion and violence, not of religiosity towards long been dealing with the issue. The only to help them cope in their own common good, instead of allowing them to breed central committee was also clear from contexts but to enable them to intra-religious and inter- the beginning of the Decade to become leaders in their communities religious hatred and con- Overcome Violence that people of other in peace-building efforts. In 2001, a flicts. faiths were important partners, and meeting in Indonesia brought Striving Together interfaith efforts to build a culture of together youth from several countries for Dialogue non-violence should be sought actively. experiencing conflict related to reli- 86 gion. In the meeting, youth from The WCC, in different forums, both sides of each conflict developed addressed the situation of Christian a joint three-year action plan to help minorities, particularly those caught build peace in their community.

The cross on the Greek Orthodox church in Zababdeh, Occupied Palestinian Territories, stands near the neighbouring minaret of a mosque. Engaging in Dialogue with Neighbours of Other Religions

Another inter-religious youth working video, Religion, Power and shop held in the Middle East in 2004 Violence, participants ponder the brought together young Christians issues around religion and violence, and Muslims from the region to build and ask what it really means to be a common vision of peace and non- truly human and to recognize the violent action. This workshop encour- other – even on the adversaries' side “The enfolding realities aged participants to discuss educa- – as truly human. The video is and crises of the world tional alternatives towards a culture accompanied by a study guide for urge all religions to move from mere reaction to of non-violence and provide training use by various communities living in common response. ’Being in dialogue and reconciliation. multicultural contexts. ecumenical’ is a challenge to all religions. Dialogue The theological and cultural ques- The question of religion and violence is the only way for reli- tions regarding religion and violence was also addressed in a multifaith gions to become pro- were directly addressed beginning in seminar in St Petersburg, Florida, USA, active, the only way for them to articulate their 2002 through the WCC and the in 2002 which emphasized a self-criti- common voice concretely Bossey Ecumenical Institute’s annual cal examination of the interaction of and to participate actively Visser ’t Hooft memorial consulta- religion and violence. The seminar in the transformation of tions. The inter-religious dialogue on acknowledged that each religion society.” religion and violence continued over upholds an ideal of peace, yet the Report of His Holiness three seminars which brought parti- inescapable reality is that religious jus- Aram I, moderator of the cen- cipants from Christian, Muslim, tification is often used for violence, tral committee 2003 Jewish, Hindu, Buddhist and 87 Indigenous traditions together to explore the relationship between religion, power and violence. In a result-

Above: Iranian president Mohammed Khatani is welcomed to the WCC in 2003 by Konrad Raiser and Tarek Mitri. Left: Dr Wande Abimbola of Nigeria speaks to the“critical moment” conference on African traditional Religions. Engaging in Dialogue with Neighbours of Other Religions

that religious tradition is found on the nary and multifaith study involving side of the powerful who oppress the the networks of Faith and Order, the powerless, that religion cannot be Commission on World Mission and considered “an innocent bystander” in Evangelism and the Office on Inter- conflict. The assessment of reality, the religious Relations and Dialogue seminar stressed, as opposed to ideal, began in 2003 to provide a theologi- is the first step in seriously addressing cally comprehensive view of the role of religions in violence. Christian identity in a religiously pluralistic world. A study document was Common responses to produced entitled “Religious Plurality critical issues and Christian Self-Understanding”. In 2001, the central committee echoed the Harare assembly’s con- Inter-religious dialogue cern that the WCC increasingly “critical moment” explore with partners of other faith conference communities how common commit- More than a hundred people from ments to human rights and dignity most of the world's religious tradi- can be translated into a global tions met together at the “critical framework of values to which all moment in inter-religious dialogue” can subscribe. conference which was held in Geneva, 7-9 June 2005, convened by 88 Directly in response to the assembly the WCC. concern regarding the theological, political and missiological challenges The conference aimed to analyze, of religious plurality, a multidiscipli- assess and review the experience of Engaging in Dialogue with Neighbours of Other Religions inter-religious collaboration and dia- state of relations between religious logue as it has been practised over communities, and the challenges fac- recent decades and might be under- ing people in today's world. It taken in the future. During the sought to provide a forum for event, religious scholars, academics, bridge-building conversations that human-rights activists, humanitarian focus on social-justice issues despite workers, journalists and other peo- religious differences. ple experienced in working across religious traditions discussed the The conference outlined specific themes of “thinking together”, strategies which aim to shift the “assessing the present” and “imag- emphasis of inter-religious relations ining the future”. from dialogue to common action, including new education and train- “Recasting inter-religious dialogue as ing programmes and exchanges that a practice of humility and hope offers foster a culture of dialogue. a way of building greater trust,” con- Symbolic actions promoting healing Opposite: A Muslim man and his prayer beads in cluded participants in the interna- of historical memory, new structures, the West Bank village of tional conference. “Together, may we networks and action plans at the Aboud. seize this critical moment and help national and regional levels were Below: Plenary session at transform its perils into a pilgrimage upheld as practical examples to be the “critical moment” of faith that will guide us to a more followed up. The meeting also inter-religious conference just, compassionate and peaceful enabled open discussion of divisive of 2005: Dr Oddbjørn 89 Leirvik, Norway, Dr future.” The conference was an issues, notably those of religious Brijinder Singh Rattah, opportunity to address inter-religious violence and conversion, and called India, and Dr Meehyun tensions and divides, the present for repentance and humility that Chung, Switzerland. Engaging in Dialogue with Neighbours of Other Religions

“open a way to move from a dia- ing member churches engage in dialogue of strangers to a dialogue of logue in their own contexts, deal neighbours”. with religious plurality and seek ways to live, work and pray with their Referring to the conference as a neighbours of other faiths. “landmark event”, the WCC leadership reiterated the strengthened com- The WCC revised its popular mitment of the worldwide fellowship Guidelines for Dialogue for churches of Christian churches to interfaith dia- and ecumenical partners involved in logue and understanding. “Dialogue inter-religious concerns. The text, with other faiths has become a core reviewed by the central committee in issue for the WCC,” confirmed WCC 2002, was then published as general secretary Samuel Kobia. “We Ecumenical Considerations for can only be effective and successful in Dialogue and Relations with People our search for hope if we work of Other Religions, and made avail- together. Together, we can go far able in several languages. The WCC towards restoring hope for another has received many requests from possible and better world in which all inter-religious partners to publish the people may experience abundant life document for their own communities. in dignity.” Seyed Mohammed Ali Churches have been helped by the Abtahi of Iran chats with 90 WCC in inter-religious issues not only Yehuda Stolov of Israel at Guidance to churches the “critical moment in Fundamentally, the WCC’s work on through the published fruits of dia- inter-religious dialogue” inter-religious dialogue is aimed at logue, but also through exchanges conference, Geneva 2005. listening to churches’ concerns, help- facilitated across countries and Engaging in Dialogue with Neighbours of Other Religions regions. Churches call on the WCC and Jews study, initiated in 2002, on for advice, contacts and assistance in the inter-relationship of Jewish- bilaterial and multilateral initiatives Christian dialogue and the churches’ to address common issues and divi- self-understanding. sive questions. The diverse relations the WCC establishes and cultivates Such motivation is also behind the with various representative organiza- multifaith process of thinking togeth- tions of other faith traditions and er where, since 1999, a group of inter-religious bodies have assisted clergy, educators and academics the whole fellowship of churches from the Buddhist, Christian, Hindu, better to understand the church’s Jewish and Muslim faiths have witness in the contemporary world. reflected together upon issues of concern in our religious traditions in New understandings a world of religious plurality. The Multifaith meetings explore what can meetings focused on the challenge be achieved when people of different of religious plurality, on religion and faiths do their thinking not just in violence and under the title “from awareness of each other’s existence, xenophobia to philoxenia” – from but in each other’s presence. These fear and hatred of foreigners to, liter- Below left: Buddhist efforts can lead to new self-under- ally, “the love of strangers” – on the participants in the standings, and better understandings role of “the Other” in our religious interfaith service of prayer and meditation during the 91 as communities and institutions. traditions. Specific approaches to XVth International AIDS engage local communities in inter- Conference. Right: The This objective is behind a joint WCC- religious dialogue were developed by old mosque of Sarajevo, International Council of Christians exploring past and present religious Bosnia-Herzogovina. Engaging in Dialogue with Neighbours of Other Religions

Memory is foundational definitions, texts and traditions. The understanding of religious liberty and and is celebrated in a group’s goal is to provide inter-reli- respect for religious plurality. liturgical manner in the gious considerations for living in dia- theology of reconstruction. Countries, cultures, logue adapted for local congrega- The WCC continues to bring the dignity have been tions, bringing together material on issue of Jewish-Christian dialogue destroyed repeatedly and themes discussed, such as “religious beyond North America and Western yet one has to assume plurality”, “religion and violence” Europe. The question of religions the responsibility to deal and “the role and place of the Other and violence was addressed at the with memory in a con- in our religious tradition” into a mul- first-ever African, French-speaking, structive way… There is a need to think in terms of tifaith publication. Christian-Jewish consultation, co- reparation and not in organized by the WCC and the terms of retribution – or The WCC has also opened up discus- International Jewish Committee for else the whole population sions with people of Indigenous Inter-religious Relations, held in is imprisoned. beliefs and of African traditional spiri- Yaoundé, Cameroon, in November Reflections from the tualities (see Focus on Africa, p. 144). 2001. Focused on the concepts of African French-speak- shalom and ubuntu and challenges ing Christian-Jewish In its annual meeting with the WCC’s in peace-making, the consultation consultation, inter-religious counterparts in the also dealt with memories and expe- November 2001 Vatican, the question of proselytism riences of violence. Special empha- has also been discussed in the context sis was put on responses to the Left: In April 1994, of Hindu-Christian relations. In 2005 a Shoah (holocaust) and the genocide thousands fled to the 92 preparatory reflection began, which is in Rwanda. The discussion between church at Ntarama, Rwanda, in search of to involve a hearing with people of African Christians and Jews focused sanctuary. Instead, they other faiths, theological work on the on concepts such as retributive jus- were shot or hacked to issue of conversion, and development tice, the reconstruction of communi- death. Right: Muslim of a common statement or code of ty and reconciliation. A book, pub- participant Mahmoud conduct. The expected result of the lished simultaneously in Hebrew, Mohammadi Araghi of Vatican-WCC project on conversion French and English, entitled Worlds Iran follows the dialogue at the WCC-sponsored should provide a safe space for peo- of Memory and Wisdom: “critical moment” ple of different faiths to voice their Encounters of Jews and African conference of June 2005. concerns and contribute to a common Christians, provides an illustration Engaging in Dialogue with Neighbours of Other Religions of the many affinities between the Above all, the WCC seeks greater Jewish and African traditions. awareness among churches, political Below left: Mosque in and civil-society entities, and faith Tirana, Albania; followers The WCC, through a grant from partners, that dialogue is not “an of Islam make up 70 percent of the national Banque Pictet in Geneva for inter- ambulance” that can suddenly be population. Right: The religious work, is providing content started in a time of crisis. Indeed, a for an inter-religious manifestation in church of Michael and crisis can be too late to start dia- Gabriel in Goranxi, Geneva in the autumn of 2005. One logue. Rather, dialogue is preventive Albania. focus is on a multifaith manifesto encouraging young people to affirm plurality. Young people in Geneva will receive, study and relate to the document alongside high-profile religious and cultural personalities.

Current Dialogue is published twice a year and is available on the web and in hard copy as a steady source of the learnings and new opportunities for inter-religious dialogue. Contributors and readers include people of other faiths. 93 Through all these efforts, the WCC seeks to develop greater awareness in the ecumenical movement of the importance of inter-religious relations, and to promote the integration of inter-religious dialogue in the different ministries of the church, such as in youth work, education, peace and reconciliation, and social justice. Engaging in Dialogue with Neighbours of Other Religions

– a steady and sometimes painfully slow process of building understanding and trust that helps to avoid or resolve crises.

Some have begun to apply an early ecumenical principle to inter-religious relationships: “That which we can do together, we should not do separately.” Given the challenges of the contemporary world, this may be fundamental to overcoming violence and building just and sustainable communities. The Pro Vita project cares for former street children The activities described in this chap- from Bucharest in the Transylvanian mountain ter are the primary responsibility of village of Valea Oltului, the Inter-religious Relations and Romania. Dialogue staff team.

94 Serving Human Need

The WCC is a leading advocate for uprooted people – for their rights, for just Calling the churches to and humane treatment, for emergency relief as well as for the resolution of unity beckons them to turn, in response to God’s the root causes which drive people from their homes. Such a comprehensive transforming love in approach is part of diakonia – the service ministry of the church inspired by Christ, to the world’s suf- the calling of the first deacons in Acts 6 – where the WCC serves as a vital fering and need, and to act together. platform for churches and organizations to determine together their needs Harare assembly pro- for support, mutual relationship, accountability and sustainability. gramme guidelines committee The WCC aims to strengthen ecu- The WCC creates platforms where Caring for life calls for menical cooperation in the area of such exchanges can take place, helps service (diakonia) to the practical service, capacity-building churches and ecumenical organiza- world as essential to our and development cooperation world- tions build and strengthen their life together as churches wide. The WCC is a leader in interna- capacity to deal with the challenges in Christ. tional advocacy for uprooted people. facing their communities, and facili- Central committee,

Its sustained presence and support tates study and reflection on dia- 1999 95 helps the international community respond effectively to crises.

Partnership and ecumenical priorities for diakonia Over the past decades the ecumenical family has grown in its awareness that diakonia is far more than giving money, and instead involves the development of partnerships with churches, agencies and specialized ministries and shared planning and implementation. Diakonia recognizes that resources – material, financial, human and spiritual – flow among all the partners.

The medical needs of the people of the Solomon Islands are addressed by the Helena Goldie Hospital in Munda, New George Island. Serving Human Need

their diaconal work and to develop consensus regarding ecumenical principles of cooperation and a fair distribution of funds in response to global ecumenical priorities. An increasingly competitive market for development funds places pressures on church-related organizations from their own funding bodies, and new demands in reporting and demonstrating “success” in order to continue to receive funds brought about a major shift from such multilateral sharing to primarily bilateral sharing – direct funding from one partner to another.

While most of the funds now provided by the ecumenical family are channelled directly to partners, the WCC still coordinates mechanisms 96 that assist all the partners – interna-

Volunteers in Tirana, konia and solidarity as an essential tional, regional and national – to Albania, deliver relief part of Christian witness. identify priorities and develop effec- supplies to refugees from tive projects jointly. And the WCC the fighting in Kosovo, How financial resources are used still seeks to keep before the entire ecu- April 1999. remains one of the most visible menical family larger global realities aspects of diakonia. The period after that must be addressed – and the Harare has seen a very significant resources needed to support them. shift in how project funds are channelled, particularly from churches Ecumenical regional group meetings and church-related agencies in the are held each year in the Pacific, North to churches and community Asia, Africa, Middle East, Latin projects in the South. America, the Caribbean and Europe as an opportunity for churches and In the past, the WCC channelled ecumenical agencies to analyze the funds from the churches and agen- situation of churches and ecumenical cies primarily in the North and dis- life and to deepen theological reflec- tributed them to areas and projects tion on diakonia and justice. The according to the funder’s guidelines. regional groups, which include the The WCC did not simply administer regional ecumenical organizations, the funds, however, but sought to help to set broad priorities for ecu- accompany and support churches in menical work in the year ahead. Serving Human Need

Round-table programmes, organized ecumenical diakonia. Addressing root "It becomes evident that usually on a national basis, also causes of poverty, injustice and con- principles guiding the bring national and international part- flict often requires long and slow ecumenical movement must allow sharing to be ners together to discuss priorities, processes of dialogue, advocacy and a mutual experience projects and approach. The WCC capacity-building in which progress among the partners… facilitates over fifty round tables or may not be easy to describe in annu- The ecumenical move- equivalent forums around the world. al reports. The WCC continues to ment must continue as a Round tables have proved very effec- hold before the ecumenical family trail-blazer in showing the tive instruments to promote multilat- the larger priorities that need con- world how cooperation can be a cornerstone of eral sharing and common advocacy. certed and sustained effort by the relationships in the global Although declining, considerable international ecumenical fellowship. village, built on the foun- sums are still channelled each year dations of respect, cour- through the WCC to round-table and Because of the WCC’s accompani- tesy and communication." related multilateral programmes, ment of churches in the regions, it is Bishop Mvume making this the largest single pro- well placed to help the international Dandala, presiding bishop, gramme area of the WCC's work. fellowship respond to crisis situations Methodist Church of Southern including political and economic Africa, WCC round table, April In addition to long-term efforts, the crises. For instance, the grave social 2002 Strategic Initiatives Fund (SIF) and economic crisis in Argentina at enables the WCC to respond to the end of 2001 led to the resigna- strategic or urgent needs of churches tion of three presidents in the midst and ecumenical partners in the 97 regions. In 2003, for example, over 25 projects were enabled in seven regions, ranging from support for the participation of Liberian church representatives in peace negotiations to the organization of an ecumenical delegation to Haiti as well as support for a new network of churches involved in anti-trafficking work in Eastern Europe.

In today’s funding environment, the need to demonstrate recognizable and quantifiable successes still provides a fundamental challenge to

Up to 300 displaced Roma are housed in this temporary camp at a former bus depot in north Mitrovice, Kosovo. Serving Human Need

"It is not for us to analyze of massive and often violent popular They also provide a stronger platform the causes of this crisis, unrest. Staff kept in constant contact where churches, specialized min- which you know only too with the churches and ecumenical istries and church-related organiza- well. Let us simply say that the situation chal- bodies there, and provided some tions are represented and can lenges us to continue our financial support for their efforts. The explore different approaches to ethical and spiritual general secretary sent a letter of sup- development and ecumenical priori- reflection on the role and port to the churches in January ties and action. Efforts have also behaviour of political 2002. To coordinate the ecumenical been made so that commissions on leaders, international response, the WCC convened a diakonia, justice and international financial institutions and the different sectors of round table with partners in early affairs meet together in order to society. It also gives us April to assess long-term needs and exchange ideas and information, cause to reflect further on possibilities of support. ensure integration and avoid duplica- our own commitment to tion of work. action for life, justice and The WCC sought to strengthen plat- solidarity." forms of dialogue and decision- In addition, in February 2005, the Rev. Dr Konrad Raiser, making on ecumenical diaconal WCC, ecumenical agencies and in a letter to the churches in priorities by establishing in 2003 a churches working in the field of relief Argentina, January 2002 Commission of the Churches on and development called for the cre- Diakonia and Development as well ation of a new international alliance as a Commission on Justice, Peace of church-related organizations to and the Integrity of Creation. These address issues of poverty and injus- 98 commissions in part replaced advi- tice. WCC member churches and sory groups that no longer matched agencies have struggled for years to the internal structure of the WCC. find a common instrument bringing

Rawa’ Rabah, a graduate of an ACT-sponsored electronics training programme managed by the Lutheran World Federation in Beit Hanina, Palestine, works in a mobile phone shop in Ramallah. Serving Human Need together humanitarian relief, advoca- Refugees (UNHCR) and in the Inter- cy and development which can act Agency Standing Committee (IASC) quickly and flexibly. The WCC will which brings together the directors play the central role in developing a of all UN agencies involved in provisional structure, negotiating humanitarian assistance. The WCC with other ecumenical organizations contributes to the development of involved in these areas, and perhaps international policies in UN organiza- initiating pilot projects. tions, NGO networks and civil society in the field of humanitarian response WCC staff have also strengthened and development policy. Given the their cooperation with major secular WCC’s unique position as a global international NGOs to improve service ecumenical body working in the field and humanitarian response, including of development, diakonia and emer- the Pacific Partnership Forum, the gency response, the WCC provides a ACP (Africa-Caribbean-Pacific) Civil comprehensive context for the devel- Society Forum, the Steering opment of these policies. Committee for Humanitarian Response, the International Council of Capacity-building and Voluntary Agencies and the World reflection on diakonia Social Forum. One of the major goals of the WCC is to strengthen churches and ecu- Staff represent the WCC in executive menical organizations to fulfil better 99 committee meetings of the United their own missions, as well as to Nations High Commissioner for contribute to the ecumenical fellow-

An internally displaced Colombian woman earns money weaving in her home at the ACT- supported settlement near Neiva in Huila province. Serving Human Need

Through regional desks, ship. Churches and related organiza- ership and organizational develop- WCC programmes and tions are becoming more aware of ment. Workshops have been held for priorities are communi- the need to equip themselves with ecumenical and technical staff, cated to churches in the regions and regional con- new theoretical and practical tools to women, youth and church leaders. cerns are taken up at the continue to fulfil their diaconal min- global level. istry in this rapidly changing and Undergirding discussions of funding The WCC has desks for complex world – in short, to make and capacity-building are reflections Asia, Africa, Europe, Latin the best use of their financial and on the mission of the churches in America and the human resources. diakonia. Such theological and ethi- Caribbean, the Middle cal reflections help elevate discussion East and the Pacific. A The capacity-building programme from funding to partnership, justice WCC office in New York assists churches and related organiza- and faithful stewardship. Churches has also provided a con- tinuous WCC presence in tions at national, sub-regional and and ecumenical organizations devel- the USA since even regional levels in leadership and man- op a more solid understanding of the before the WCC was offi- agement training, setting up finance theological basis for their work. cially constituted. and accounting systems, ecumenical The national and regional formation, strategic planning, report- The WCC explores the links between relationships fostered ing and communication. Capacity- diakonia and other elements in through regional desks building also includes training in Christian life and witness, publishing provide a foundation for peace-building, conflict-resolution, findings in reports such as “Gender much of the work of the advocacy and theological reflection. and Diakonia” and a study on the WCC in other programme 100 areas. Regional staff have links between diakonia and justice. a comprehensive overview The WCC first assists organizations in of developments and rela- identifying needs for training and Below: An ACT-sponsored carpentry workshop was part tionships in their respec- capacity-building, helps to develop of the churches’ response on behalf of thousands of tive regions. They link training material in appropriate lan- Colombians who lost homes and jobs in a January 1999 regional and international guages, and enables training in lead- earthquake. Right: A homeless person in the pews of St developments. They are Martin in the Fields church, London. often the key facilitators for visits by the WCC general secretary and other ecumenical delegations to different countries. Each central committee meeting has a regional plenary in addition to issue-based plenaries, to review trends and challenges. In 2003, two of the regional desks were relocated to the regions. The history of working through decentralized

(cont. on p.101) Serving Human Need

Much of the capacity-building, reflec- additional 20-25 million are inter- (cont. from p.100) tion and solidarity efforts in diakonia nally displaced people. offices began with the are assisted by ecumenical enablers WCC Office in the US, but located in the regions. Enablers are The WCC provides ongoing opportu- in the past decade the identified by their professionalism nities for church partners working Eastern European Office, the Ecumenical Women’s and their commitment, out of their with these uprooted people to identi- Solidarity Fund and the Christian faith, to work with poor fy priorities and develop strategies Southeast Europe and marginalized communities on a appropriate to their regional contexts. Ecumenical Partnership volunteer basis. Depending on the were created to respond nature of cooperation, the enablers The WCC is a strong advocate at the to specific diaconal needs help represent the WCC at some international level for challenging in different European contexts. In November 2002, regional meetings and their work is national governments on their the WCC officers decided considered an extension of WCC refugee and immigration policies and to relocate the regional regional programmes. At present, supporting adequate resourcing of desks of the Pacific and there are six enablers in Africa, three international instruments, such as the Middle East. The in the Pacific, three in Europe, seven the UNHCR, that seek to assist and WCC office in the Pacific in Latin America and the Caribbean, protect uprooted people. was opened in Suva, Fiji, in June 2003 and the two in the USA and, with a broader WCC office in the Middle definition, 22 in Asia. Emphasis has also been placed on East was established in strengthening coordinated ecumeni- Beirut, Lebanon, in Advocating for cal actions on the issue of protection January 2004. The central uprooted people of refugees by advocating for the committee in 2003 101 According to recent figures from the implementation of the UNHCR’s affirmed a process of review on the policy and International Organization for Agenda for Protection, for appropri- effect of relocation to Migration, there are 175 million ate responses to internally displaced ensure “coherence and migrants in the world, of whom 14 people, for durable solutions for transparency”. million are recognized refugees. An refugees who have lived in camps for Although each of the offices has its own unique characteristics and different mandates, they share the common characteristic that, by their very nature, they relate to many different teams and a wide range of ecumenical partners. Serving Human Need

[Ecumenical enablers] see many years, and for humane and lib- actions on issues related to refugees, themselves not only as eral asylum policies. migrants and internally displaced consultants but part of persons. Representatives of Roman the ecumenical development. The path is some- Ecumenical regional networks have Catholic organizations, some times very difficult and also been strengthened, and their Christian world communions, and the willingness to carry capacity for information-sharing and United Nations organizations also the cross must be accept- implementation enhanced. participate in the meetings. ed... Enabling is still working in big ways. It is The WCC strengthened the Global GEN meets annually in Geneva to a burning passion which has to be completed. Ecumenical Network on Uprooted review the global situation and People (GEN) to help link regional future trends affecting uprooted peo- WCC ecumenical and national ecumenical networks of ple, to share information and to map enablers meeting, November 2001 churches and agencies working with out a common plan of action for the refugees and migrants in Africa, Asia, coming year. It meets immediately Australia, Canada, the Caribbean, prior to the annual UNHCR meetings Europe, Latin America, the Middle to enable participants to press their East, the Pacific and the USA. GEN advocacy concerns with the UNHCR serves as an advisory group to staff and participating governments. working on uprooted people and provides for joint assessment of Theological reflections on ministry trends, sharing of information, policy with uprooted people are also 102 development and coordinated shared with churches and ecumeni- Serving Human Need cal partners as a resource for individ- An external review of the WCC’s uals, churches and organizations. advocacy work with the United Nations carried out in 2002 found The central committee in 2005 that the Council’s advocacy work on adopted a substantial memorandum refugees, migrants and internally dis- on uprooted people which reflects placed people was one of the on two of the last decade's disturb- strongest areas of its engagement ing developments in this field: the with the United Nations. new patterns of migration as a result of globalization, and the Supporting and effects of September 11 on the involving children movement of people. Recalling the A special programme on the dignity gospel imperative to practise hospi- of children was established in 1995, Left: Two ethnic Hazara girls tality towards strangers, the recom- responding to increasing numbers of study in an ACT-supported mendations in the memorandum orphans and children vulnerable to Quetta school for Afghan address international law and the abuse and exploitation due to pover- refugees. Centre: In western role of governments, humanitarian ty, violence and HIV and AIDS. Three Colombia, a woman and her considerations, detention and securi- international consultations held child return from bathing in a ty, and the role of churches in moni- between 1995 and 2000 encouraged settlement for those made homeless by the January 1999 earth- toring and calling governments to be the formation of networks where quake. Right: A student at a accountable for their treatment of children themselves were active youth training centre on the out- migrants and asylum-seekers. members and advocates. The WCC skirts of Kampala, Uganda. 103 Serving Human Need

has facilitated the presence and par- address issues such as child labour, a ticipation of children in international major concern in the region. forums, such as the United Nations tenth anniversary of the Convention The WCC was one of the founding on the Rights of the Child in 1999. members of the Global Network of Religions for Children, which pro- Regional consultations were then motes the rights of children within held in Africa, Asia, the Caribbean, their own religious traditions and Europe and Latin America “to across religious boundaries, cultures, empower churches in their ministry economies, societies and families. with children, especially marginalized Other networks are also supported in children, and to develop appropriate their work on human rights, develop- regional approaches”. ment and children’s issues such as the Ecumenical Disability Advocates A mapping project of church actions Network (EDAN) and the Churches’ with children in 14 countries in Asia Ministry with Children and Youth on was undertaken in 2003-2004 to Preventing Drug Addiction and improve networking and aid further HIV/AIDS Contamination. discussions and action on the role of the church regarding children. As one The activities described in this chap- result, churches in South Asia adopt- ter are the primary responsibility of 104 ed an action plan in 2004 to help the Diakonia and Solidarity staff protect the rights of children and to team.

An Afghan boy works on a carpet in a vocational training school for refugees in Quetta, Pakistan. Serving Human Need

Action by Churches humanitarian emergencies worldwide. Together (ACT) ACT members contribute not only International funds, but special expertise in areas ACT was formed by the World such as de-mining, camp manage- Council of Churches and the ment, food and non-food distribution, Lutheran World Federation in 1995 health care and trauma counselling. to coordinate the international relief ACT also conducts emergency man- efforts of churches and their related agement training in the field and agencies to victims of natural and administers rapid response funds to environmental disasters, war and civil help alleviate immediate crises. conflict. All the members of the WCC and LWF are eligible for membership ACT’s unique strength among relief in ACT.The number of ACT members organizations is its strong local active in emergency response has roots through churches and related risen annually since its founding, organizations within populations indicating increased ecumenical col- affected by emergencies. Thus ACT laboration in response to emergen- is able to provide locally based cies. The coordinating office is based knowledge, analysis and understanding of emergencies. at the Ecumenical Centre in Geneva. A grounded fishing ship in Indonesia, washed For the period 1999-2003, ACT annu- A recent example of ACT's response ashore during the Indian 105 ally channelled between US$52 and through its local members is to the Ocean tsunami of 97 million in aid and relief efforts to tsunami that devastated vast coastal 26 December 2004. Serving Human Need

regions in south and southeast Asia The greatest challenge is responding on 26 December 2004. Within hours to “forgotten emergencies” – those of the disaster, ACT members in the not in the news headlines and often region, with the support of members the result of ongoing and protracted of the alliance from around the conflict. For instance, in 1999 and world, were coordinating their emer- 2000 the crisis in the Balkans region gency relief responses. attracted more funding than any other

Year Funding in USD Number of countries 1999 $97 million 58 2000 $81 million 52 2001 $62.2 million 53 2002 $43.8 million 48 2003 $52.7 million 52 2004 $59.7 million 54

106 Serving Human Need single emergency – yet at the same cies, ACT members work directly with time critical human needs in countries UNHCR, the World Food Programme, like Sierre Leone, Congo and UNICEF and other UN agencies. Afghanistan continued to be unmet and largely unnoticed by donors, from ACT website: http://act-intl.org/ individuals to governments.

The WCC’s work in advocacy for uprooted people complements ACT’s work in emergency response. The Below left: Following the tsunami, a WCC and the LWF are members of woman sits amid the wreckage of her the Steering Committee for home in Maratuwa south of Colombo, Humanitarian Response. The emer- Sri Lanka. Centre: A man surveys the gency network of the Catholic wreckage of beachfront houses in churches, Caritas Internationalis, is Banda Aceh, Indonesia. Right: Shelters under construction to house an observer on the ACT emergency 900 families whose homes were committee. In a number of emergen- destroyed by the December 2004 tsunami, Tayagatha Pura Modra, Sri Lanka.

107 Serving Human Need

Ecumenical Church for poor and excluded groups. It Loan Fund facilitates the sharing of resources The Ecumenical Church Loan Fund that strengthen understanding, soli- (ECLOF) is an ecumenical micro- darity and self-reliance in ways that finance network based in Geneva, do not increase external indebted- Switzerland. ness.

ECLOF makes small loans to groups From 1998 to 2004, ECLOF made of people for their micro-enterprises. over 40,000 loans worth over US$84 Loans are also made to institutions million. for the construction of churches, schools and other community proj- The WCC and ECLOF have a long ects. Loans are made through history and special relationship. They national ECLOF committees in Africa, work together in many areas and Asia and Latin America. coordinate their programmes wherever possible. The WCC has two rep- ECLOF loans are to poor and exclud- resentatives on the ECLOF board. ed groups who are committed to ECLOF web site: A meeting of Banalata, a building sustainable livelihoods and group of poor people of communities, without discrimination http://www.eclof.org/ the village of Goharpur 108 with regard to religion or race, and who are beneficiaries of to Christian-related organizations the credit programme of the Christian Commission which do not otherwise have access for Development in to credit but who are committed to Bangladesh. providing services or opportunities Upholding the Fullness of Life

The WCC’s commitment in confronting economic globalization, environmental degradation and racism arises from its vision of abundant life for all. Lifting up the voices of Indigenous peoples, providing a platform for persons with disabilities, and empowering women at all levels of church and society often challenge the powerful and privileged while promoting justice and peace for all communities.

The ecumenical movement has long Globalization is both a trend in the held a global vision of a world based historical evolution of humanity and on justice and peace, where the also a political ideology that encour- integrity of the earth is protected. ages the market forces of global cap-

Technological, economic and political italism to direct the world’s economy. A social programme of 109 forces have also had a profound For the ecumenical movement, glob- the GMIN (Christian global effect that often threatens alization must be assessed against Evangelical Church in such a vision. The Harare assembly the goal of a life lived in dignity in Minahasa) assists the stated that the challenges of eco- just and sustainable communities. In families of garbage collectors at the local nomic globalization need to be the face of so much inequity, vio- rubbish dump in Manado, placed at the centre of the ecumeni- lence, and environmental and cultur- North Sulawesi, cal agenda. al destruction, the ecumenical move- Indonesia. Upholding the Fullness of Life

The logic of economic ment must develop alternatives, ing theological analysis, contributing globalization is in opposi- because the ecumenical movement to the global response, and develop- tion to the vision of the itself, said the assembly, is “a differ- ing and highlighting alternatives that ecumenical movement of the unity of humankind ent model of relationships, based on call for full participation of all com- and God’s creation, the solidarity and sharing, mutual munities, especially those marginal- entire household of life. accountability and empowerment”. ized by poverty and disempower- Lost is the understanding ment, in the development of trade of the primacy of the dig- The central committee in 1999, in and monetary policy and practices. nity of the human person laying out the overarching foci of the as made in the image of God, finding meaning in WCC’s work, recognized that global- The WCC has followed closely a community. The underly- ization affects economic, political, series of UN processes and institu- ing anthropology of eco- ecological, cultural, social and reli- tions at the heart of the current nomic globalization views gious life, and that the ecumenical global economic framework. In such humans as individuals movement must seek alternatives to processes, work is slow and almost rather than as persons in the forces of globalization that are always disappointing, but it has been community, human beings as essentially com- destructive, dividing and unjust. It is vital to keep before government and petitive rather than coop- not just a “practical” problem – it is policy representatives the critique erative, and human very much a theological and spiritual and alternative vision in order to beings as materialist at problem as well, and calls for the strengthen the position of those the exclusion of the spiri- church to advocate for an “ethics of seeking a more just financial frame- tual. Economic globaliza- life”. work and to restrict further gains by tion threatens the diver- 110 sity of cultures. powerful elites. Challenging global Central committee, One such process was the United 2001 economic structures The WCC works specifically on eco- Nations general assembly Special nomic globalization through provid- Session on Social Development,

Cattle graze on the rubbish dump on the outskirts of Port-au- Prince, Haiti. Upholding the Fullness of Life which met in Geneva in June In a similar way, the WCC participat- “As we cast our gaze 2000.The WCC and the Lutheran ed in the International Conference ahead, we must work for World Federation, through their on Financing for Development held another world, an alternative model of globaliza- offices in New York, followed prepa- in Monterrey, Mexico, in 2002. tion and economic sys- rations for this meeting for several Talking with government delegates, tem…we need a funda- years. Ecumenical delegations sent to reporters and representatives of mental collective change the preparatory meetings gave ecu- other non-governmental organiza- of heart to steer the menical and grassroots input into the tions, WCC representatives appealed course for our survival as drafts and helped team members for a more “people-centred a global community. This demands an alternative learn the UN system in order for approach” towards the alleviation of vision which does not them to be more effective advocates poverty and the democratization of reduce global inter- for their own communities. In select- such institutions as the World Bank, dependence to trade and ing team members, priority was the International Monetary Fund and markets.” given to people from the South, to the World Trade Organization. Intervention at the women and to Indigenous peoples, Monterrey conference, who have an expertise based on The WCC’s dialogue with internation- on behalf of the ecumenical “lived experience”. al monetary institutions has been delegation, by Dr Molefe Tsele, approached with much caution. The general secretary, South Africa Council of Churches It was clear that the ecumenical WCC developed guidelines, “Lead Us accompaniment of the long-term Not into Temptation”, on how process made the ecumenical dele- churches can appropriately respond gation one of the most organized to invitations and engage in dialogue 111 and respected of the non-govern- with the World Bank and the IMF. mental advocates. This responded to a central committee recommendation to develop

A woman surveys the crops in Petite-Rivière, Haiti. ACT is working to counteract the effects of drought in the northwest of the island and to assist communities in need. Upholding the Fullness of Life

Members of the guidelines aiming for a consistent Monetary Fund deputy managing ecumenical coalition response from churches and ecu- director Agustín Carstens, WCC gen- gather in Porto Alegre on menical organizations to institutions eral secretary Samuel Kobia and the opening day of the promoting economic globalization. WCC president from Africa Agnes World Social Forum, January 2005. Abuom. The meeting emphasized From the perspective of the WCC that the three organizations find and its concern for those living in common ground in the fight against poverty, the policies of the Bretton global poverty and the importance of 112 Woods institutions and the World the UN Millenium Development Trade Organization have “not only Goals, yet differ in areas such as failed to bridge the gap between rich approaches to development, financial and poor and achieve greater equali- markets and economic policy issues. ty, but rather contributed to a widening gap”. These policies, relying In articulating alternative visions and heavily on market forces, have virtu- analysis to economic globalization, ally excluded the poor from any the WCC works together with the voice in social development or their Lutheran World Federation, the World own future and have brought social Alliance of Reformed Churches and disintegration rather than develop- the regional ecumenical organiza- ment. tions on consultations for theological reflections and analysis of the The WCC engaged in an intensive regional realities of globalization. dialogue with the IMF and World Each of the organizations makes a Bank through three high-level distinct contribution to the dialogue encounters beginning in February on economic justice, with the WCC 2003. These encounters culminated focusing on spiritual discernment as in October 2004 in a meeting a basis for alternatives. Youth have between leaders from the three been very involved in the consulta- organizations: World Bank president tions, both in their own forums and James D. Wolfensohn, International as integral partners in the consulta- Upholding the Fullness of Life

tions. These consultations have Globalization, which is made up of World Bank president emphasized that partnership and the WCC, the Lutheran World James Wolfensohn, WCC mutual vulnerability are essential Federation, the World Alliance of general secretary Samuel Kobia and IMF managing aspects of solidarity in the face of Reformed Churches, the World director Rodrigo de Rato economic globalization. YWCA, the World Alliance of YMCAs, meet at the Geneva high the World Student Christian level encounter, From these ten regional consulta- Federation, Pax Romana and Frontier October 2004. tions, with specific input from Internship in Mission. In seminars 113 women and youth and the dialogue and forums, participants from differ- with international financial institu- ent regions share thoughts and tions, an ecumenical message on methodologies on alternative agricul- “Alternative Globalization Addressing ture and equitable trade for small- People and Earth” (AGAPE) was scale farmers throughout the world. drafted and shared with the churches Exchanges are facilitated with those for input before its submission to the currently practising alternative agri- ninth assembly in response to the culture and trade. Harare question: How do we live our faith in the context of globalization? Women and economy The WCC has been increasingly The WCC has attempted to point out involved in the annual World Social that economic growth as prescribed Forum where it promotes ecumenical by the world’s dominant financial and interfaith cooperation in pre- policy-makers has only worsened the senting alternatives to current mod- condition of women. Poverty has a els of economic globalization. feminine face – research and studies have shown that economic globaliza- Such alternatives on a concrete level tion does not affect women and men are developed and highlighted in the same way. Because of differ- through the Ecumenical Coalition on ences in economic roles and long- Alternatives to Economic standing imbalances in social status, Upholding the Fullness of Life

women – whether in developed or in which often leads to the exclusion of developing countries – have a more women from the benefits of develop- negative experience with globaliza- ment and also attempts to silence tion in comparison with the rest of women's strategies of resistance. society. Overall, globalization processes have been associated with Yet women are not just victims. the feminization of labour, migration Women have historically adjusted to and even survival. The economic deprivation and demonstrated an policies advocated by the extraordinary capacity for dealing International Monetary Fund and with day-to-day problems of exclu- the World Bank, and the stabilizing sion and poverty in imaginative yet and austerity measures taken, have practical ways. Therefore, a consult- worsened conditions, halting and ant from the Philippines, working on even erasing some of the gains women and the economy, has devel- made in social welfare benefits such oped a network of women econo- as health care and provision, educa- mists and church women and has With support from ACT tion, nutrition and even income lev- conceived a feminist ethic to enrich International, women els of women. Structural adjustment the discourse on alternatives to eco- grow food for their families in the policies are largely formulated with- nomic globalization. The model of a resettlement village of out any calculation of the imbalance caring economy was also developed Bundas, Angola. of power in a patriarchal world order by this network. 114 Upholding the Fullness of Life

The WCC works further on issues of and the Organization for Economic global trade through the Ecumenical Cooperation and Development in the Advocacy Alliance (see p. 125). report, A Better World for All, which was issued on the opening day of The difference the session. a letter can make Activists are often dismayed – and WCC general secretary Konrad Raiser sometimes rightly so – at the sent Annan a letter, released to the “One of the ecumenical churches’ predilection for making press, reporting “great astonish- movement’s mandates is statements and writing letters in ment, disappointment and even to be in solidarity with the poor; a clear response response to critical global events. anger” among many representatives to the great commission And certainly, statements on their of civil society that Annan had par- given us by Jesus Christ own mean nothing if not backed by ticipated in “a propaganda exercise to preach the good news moral leadership and action. for international finance institutions to the poor, the good whose policies are widely held to be news that sets the cap- But sometimes, the effect of a letter at the root of many of the most tives free and proclaims the year of the Lord. can surprise even the letter writer. grave social problems facing the Wherever forces of dark- poor”. Noting the WCC’s long- ness, of death, have During the United Nations general standing support of the principles of threatened life, the ecu- assembly Special Session on Social governance at the heart of the UN menical movement has Development, which met in Geneva and personal support of Annan’s stood up to condemn, to in June 2000, the ecumenical dele- leadership, Raiser said that Annan’s speak and act against. In 115 this particular moment, gation that had followed the process one of the manifestations were dismayed when UN secretary of the forces of death to general Kofi Annan endorsed the humanity, to life in its position of the World Bank, the IMF wholeness, is precisely Villagers join in the seeding of the way economic man- a field in Mare Rouge, Haiti. agement is being undertaken globally.” Agnes Abuom, WCC president for Africa, Global Conference on Economic Globalization, Fiji, 2001 Upholding the Fullness of Life

Left: A market in Suva, willingness to put the UN on a part- Ecological justice Fiji. Right: The market in nership level with financial institu- Stepanakert, Nagorno- While advocacy specifically on cli- tions controlled by a few highly Karabagh. mate change has been an important industrialized countries damaged activity of the WCC and the churches “the credibility of the UN as the last since the late 1980s, under the foci real hope of the victims of globaliza- of “caring for life” the approach has tion”. been broadened not only to look at 116 other issues, but to make links par- Raiser admitted later that the letter ticularly between the environment produced “an unexpectedly wide and the economy. In 2001, the cen- echo”. Extensively picked up in the tral committee also requested further media, it prompted Annan to reply work on addressing the responsibility quickly, and to release his letter to of industrialized countries, encourag- the press. This was the first time a ing churches in better stewardship UN general secretary has done so in and use of resources, and monitoring correspondence with the WCC. It intergovernmental negotiations. also awoke officials in the leading international financial institutions to At the World Summit on Sustainable the strong critique of the WCC. Development in Johannesburg in Officials at the IMF then sought a 2002, the WCC underlined that eco- meeting with WCC leaders to discuss logical responsibility cannot be seen the points raised, which has led fur- in isolation from economic realities. ther to a series of encounters The failure of the International between the WCC, the IMF and the Conference on Financing for World Bank that look not only at Development in Monterrey to pro- trade and economic policy but at the duce significant resources for assist- fundamental principles of represen- ance greatly hampered the potential tation and governance which guide of Johannesburg to deal effectively the organizations involved. with ecological issues. Upholding the Fullness of Life

Three annual consultations and stud- ferent regions with local and specific ies on theology of life and the envi- expertise and experience. The WCC is ronment culminated in an event in also informed through regional and May 2005 in Basel, Switzerland, in issue-based consultations. Work with combination with the assembly of the churches in the Pacific has been the European Christian Environmental particularly important. Youth and Network. Churches’ initiatives and women’s meetings, in addition to Forest fires in Guatemala activities were presented that linked consultations with church represen- have forced farmers from certain lowlands, leading economic justice and environmental tatives and environmental experts them to occupy concerns, including the concept of over several years, have identified ecologically fragile ecological debt. important links between globaliza- hillsides.

The central committee in 2001 and 2002 also acted on the need for the implementation of the Kyoto Protocol of the UN Framework Convention on Climate Change. The WCC attended all the meetings of the Conference of Parties (COP) of the UN Framework Convention on Climate Change (UNFCCC), with increasing interfaith participation and cooperation in the 117 monitoring process, along with a newly formed group of Indigenous peoples’ communities. The WCC sponsored interfaith colloquiums and ecumenical workshops at the event, and called attention to changes in government policies requiring an ethical and spiritual response. The UN secretariat for the UNFCCC has publicly expressed admiration for the WCC’s consistent and helpful work during the climate-change negotiations. The WCC celebrated the enforcement of the Kyoto Protocol on 16 February 2005 as a symbol that solidarity between nations and people is not only needed but possible, against all odds and the opposition of very powerful countries.

The WCC participates in such forums primarily by bringing people from dif- Upholding the Fullness of Life

Left: A tree is chopped tion and global warming, with the In addition to contributing to the down in Haiti, adding to potential to devastate the entire debate on intellectual property rights the nation’s struggle with region. and working with farmers’ communi- deforestation. Right: A Colombian child bathes in ties on agriculture and seed varieties, an ACT-supported The WCC supported the formation of the WCC continues to monitor the settlement for the the Network on Climate Change and issue of food aid and genetically mod- 118 internally displaced. Water as a platform for cooperation ified organisms in cooperation with and common action between differ- Action by Churches Together (ACT) ent partners in the ecumenical move- International, APRODEV and Friends ment and beyond. The network con- of the Earth. Support was given to tributed to the World Social Forum national initiatives, e.g. by the South and helped to focus public advocacy African Council of Churches. against the privatization of goods essential for life, i.e. water. An ecumenical platform for exchange of information, reflection and com- Work on genetic engineering has mon action on issues related to also gained increasing attention in genetic engineering has developed in the WCC, particularly at the meeting response to a recommendation by of the central committee in 2003 in the WCC central committee, along relation to the concerns and activi- with a study document prepared for ties of the Ecumenical Disability the churches. Advocates Network (EDAN) and of Indigenous peoples. Churches are Working in solidarity not only challenged by the scientific with Indigenous peoples and technological developments as The need for “inclusive community” such, but also by the commercial was highlighted at the Harare applications of science that have assembly, not least in relation to intensified the commodification of life. Indigenous peoples. The assembly Upholding the Fullness of Life

heard a challenge from a pre-assem- leaders have been encouraged Left: A woman carries bly meeting of Indigenous peoples nationally and regionally, and leader- water in Ganaives, Haiti. Right: Dancers celebrate that much more work needs to be ship training and capacity-building the gift of life at the done by churches and by the WCC – for church and community spiritual World Social Forum, Porto in dialogue, in respect, in solidarity leaders supported. Alegre, Brazil, with Indigenous peoples. January 2003. 119 The WCC has also advocated for The WCC has worked to raise justice Indigenous peoples at the United and identity issues between Nations, particularly with the Indigenous peoples and the church- Working Group on Indigenous es, to facilitate a dialogue of Peoples, which monitors develop- Indigenous spiritualities with ments and sets standards for govern- Christianity and other religions, and ments to adopt, and also through to affirm ancestral knowledge, identi- supporting work on the draft ty and contributions to caring for the Declaration on Indigenous Peoples’ earth and for future generations. Rights. The WCC has been a strong advocate for a permanent forum on In his visit to Bolivia in November Indigenous issues, which was finally 2004, Samuel Kobia emphasized that established in May 2002, to provide the spirituality of Indigenous peoples advice, raise awareness and coordi- has a great deal to contribute to the nate activities within the UN system. Western cosmovision. The establishment of the forum has come after a long process begun Indigenous peoples’ perspectives and when Indigenous peoples participation have been promoted in, approached the League of Nations particularly, debates on alternatives early in the 20th century. This very to globalization and work on racism. positive outcome is the result of Exchanges of Indigenous church unity and strong effort made by Upholding the Fullness of Life

Fishermen on the Indigenous peoples in different lishment of a UN International Year Brhmaputa River in processes towards the forum. of Indigenous Languages as well as northern Bangladesh. the signing of the UN Declaration on The WCC has facilitated meetings of the Rights of Indigenous Peoples. Indigenous representatives and pro- 120 vided resources for their participation In 2003, as the WCC’s financial crisis in UN forums. The Ecumenical Centre created impetus to look at new ways in Geneva has become a home for of working, the office for Indigenous Indigenous representatives during peoples was decentralized, moving their participation in many UN ses- to Latin America in collaboration sions and their meetings with UN with the Latin American Council of officials. The WCC has traditionally Churches. The executive committee hosted a preparatory meeting to the affirmed “working closely with mem- UN fora at the Ecumenical Centre, ber churches and ecumenical organi- usually attended by around 200 del- zations, making joint appointments egates. wherever possible”, but emphasized that the WCC maintains its commit- In 2004, the WCC delegation called ment to Indigenous peoples as part on the UN to sponsor an of its core programme. International Year of Indigenous Languages in 2006 in recognition Proclaiming a church that three-quarters of the world’s lin- for all: Ecumenical guistic diversity is found among Disability Advocates Indigenous peoples and that, accord- Network ing to UNESCO, one language is lost The interim theological statement about every two weeks. In 2005, the presented to the central committee central committee urged the estab- in 2003 (see p.47) came out of work Upholding the Fullness of Life by and with persons with disabilities. America, Asia/Pacific and Africa. The Disabilities has been on the agenda major concerns reported in the gath- of the WCC since the early 1980s, erings made a significant contribu- but the Harare assembly was the tion to the debate on new manifes- springboard for creation of the tations of racism in today’s global Ecumenical Disability Advocates society. A dossier based on the work Network (EDAN) to support the work of the regional meetings, of individuals, churches and organi- “Understanding Racism Today”, was zations to improve the space for all prepared in time for the world con- people in the life of the church. ference.

EDAN has worked on issues of edu- The extensive consultation process More than 40,000 people cation for clergy and lay training, as resulted in a large WCC delegation – most of them Dalits and Indigenous people – well as facilitating regional network- attending the NGO forum, including live in Kusumpur, one of ing and awareness-building semi- representatives of the Sinti and many slums surrounding nars. The international coordination Roma peoples, Palestinians, Dalits, Delhi, India. office is located in Nairobi, Kenya.

The WCC is committed to supporting the network in creative ways, enabling the participation of persons 121 with disabilities in advisory groups and governing bodies, and incorpo- rating the concerns from the network in ongoing activities.

Broadening definitions and response to racism The United Nations World Conference on Racism held in Durban in 2001 became a pivotal point for the ecumenical movement in noting progress – and lack thereof – on historical concerns and definitions of racism as well as new manifestations of racial intolerance, xenophobia and discrimination which exist in virtually every society.

To prepare for the world conference, the WCC facilitated regional meetings in Latin America and the Spanish-speaking Caribbean, North Upholding the Fullness of Life

women, youth, Africans and people 2001 conducted research into of African descent, Indigenous peo- church-sponsored initiatives dealing ples and other minority groups. WCC with racism and xenophobia in Great representatives remained in Durban Britain, France, Germany and Austria. for the intergovernmental conference. Archbishop Desmond Tutu’s The central committee participated in presence at the press conference a plenary session on racism in 2002. organized by the ecumenical caucus The report “Being Church and put the churches on the front page Overcoming Racism: It Is Time for Archbishop of many newspapers. Transformative Justice” reviewed Desmond Tutu of South recent experiences of corporate con- Africa, Nobel laureate for The WCC noted that discussions at fession and conversion from racist peace, speaks in Geneva the world conference gave new practices among WCC member on the 50th anniversary of the World Council impetus to the quest to understand churches, including the United of Churches, restorative and transformative jus- Church of Canada, the United 22 September 1998. tice. As WCC staff remarked, “It is no Methodist Church in the US, the longer sufficient merely to record Lutheran Church of Norway and the past injustices. We must search for churches of South Africa. The report ways to restore the lives and dignity recognized that there is no magic of those who were victims.” formula for the church and society to seek “transformative justice” – the 122 This resonated with a concern com- renewal of minds and hearts to ing from the Africa and Asia regional establish more just relationships. groups within the central committee in 2001 about the ongoing and A resource guide entitled intensified experience of racism and Transformative Justice: Being Church xenophobia in Europe. The WCC in and Overcoming Racism was pro-

Dalit protestors at the UN World Conference against Racism, demonstrating against their government’s refusal to equate casteism with discrimination. Durban, South Africa, September 2001. Upholding the Fullness of Life duced in 2004. The central ical society developments as committee commended this well as in the church, to study document to the respond to women facing churches and asked that a violence, to assist women in review be undertaken in leadership development, and order to provide input for the to document and recognize ninth assembly. the contributions of women in ecumenical life and the In other areas of the WCC’s church have been a vibrant work on racism, the Women part of the WCC’s activities under Racism Programme since Harare. (WURP) facilitated encounters between black, The study and reflection Indigenous and ethnic minor- process on “Women’s Voices ity women to share their life and Visions on Being experiences, their particular Church” is a follow-up of the struggles, analysis of their ecclesiological challenges own situation and their from the Ecumenical Decade. dreams and strategies for The process documents future follow-up. The pro- women’s ways and visions of gramme has broadened the being church by affirming opportunity of developing alternatives to the present 123 theological reflection and structures which deny the other materials from race, presence and full participa- gender and class perspec- tion of women. Issues such tives, for use in congrega- as violence against women tions and church-related and the use and abuse of women’s groups. power in the churches were addressed. A series of region- The Special Fund to Combat al meetings of women the- Racism continues to include ologians were held in collab- small grants to organizations oration with regional ecu- actively opposing racism. menical organizations (Asia 2001; Latin America 2002; Women’s voices Africa 2003; North America and visions 2004; Europe 2005). The Ecumenical Decade in Orthodox women as well as Solidarity with Women con- young women made a special cluded in Harare, but the contribution to the process. assembly encouraged church- Candlelight march following the ecumenical service es to keep before them the A steering group accom- at the UN World Conference against Racism, from goals of the Decade. Efforts panied the process, drawing Central Methodist church to city hall. Durban, South to give women a voice in crit- together all the reflections Africa, September 2001. Upholding the Fullness of Life

and preparing the final report and violence against women was moni- documentation to be shared at the tored and a dossier of church ninth assembly. Resource materials responses prepared for the ninth are being produced, some in collabo- assembly. ration with regional ecumenical organizations, and made available to In addition to these specific efforts, women in the networks. concern for the inclusion of women’s voices and visions is integrated The WCC also assisted women from across WCC activities – in theologi- Africa, Asia and Latin America to cal study, mission approaches, participate in leadership develop- response to conflict situations, edu- ment through various outlets includ- cation, economic justice and more. ing the UN Commission on the Status of Women, leadership training (See also supporting participation programmes and research seminars. and leadership of youth, page 29) By enabling the participation of women in UN processes, the role of The activities described in this chap- Christian women and the issues of ter are the primary responsibility of religion and women are enhanced. the Justice, Peace and Creation staff team Violence against women became a 124 focus of critical attention in resources produced by DOV and special campaigns in which the WCC participated. Working through the Christian world communions, and with an office set up in Edinburgh, Scotland, the churches’ responses to

Chung Hyun Kung of Korea, one of more than a thousand women who participated in the celebration of the Ecumenical Decade Festival in Harare, 27-30 November 1998. Upholding the Fullness of Life

churches, Christian world communions, church-related agencies and organizations outside of the WCC fellowship such as Franciscans International.

Strategy groups for HIV/AIDS and global trade were set up which The symbol or logo of the Ecumenical Advocacy Alliance, developed a plan of action for each an instrument for common action on the issues of global of the two foci over a 3-4 year peri- trade and HIV/AIDS. od. The WCC was part of both strategy groups, as well as a permanent Ecumenical member of the governing body of Advocacy Alliance the Alliance, the ecumenical advoca- Conversations about new ways of cy committee. doing common advocacy work between the WCC and development The HIV/AIDS campaign “I Care, Do agencies, along with other churches You? The Churches Say Yes!” was and ecumenical organizations launched in 2001 with advocacy beyond the WCC fellowship, intensi- goals in four areas: eradicating stig- fied after the Harare assembly. ma and discrimination; working for Looking at successful models of how effective prevention by addressing 125 civil society had mobilized on issues root causes of vulnerability; promot- such as climate change and land- ing access to treatment, including “If you don’t see a differ- mines, the desire was to set up a ence, don’t invent one!” antiretroviral drugs; and lobbying Winning Portuguese entry flexible, coordinating instrument to governments, intergovernmental in a global poster work together on a few issues com- organizations and others to mobilize competition sponsored monly defined as priorities. enough resources to combat the by EAA to combat pandemic effectively. HIV/AIDS stigma and The WCC facilitated the founding discrimination. Artist: meeting of the Ecumenical Carlos Edgar Costa Advocacy Alliance which was held in December 2000. Out of over one hundred suggested issues, global trade and HIV/AIDS were named as foci for common advocacy, along with a special concentration on networking and information-sharing for peace and conflict resolution.

The Ecumenical Advocacy Alliance has brought together more than 85 churches and church-related organizations as participants, from small Upholding the Fullness of Life

A global petition was used to raise awareness in local and national campaigns, advocacy and educational resources were compiled and shared, worship and biblical reflection material was developed, and assistance was given in coordinating ecumenical efforts such as at the World Social Forum.

In April 2005, the Alliance mobilized wide church-based participation in the global week of action on trade to raise worldwide awareness of the

The symbol of the EAA’s One of its most successful endeav- concerns for trade justice and “Trade for People” ours was the global poster competi- impress upon policy-makers the com- campaign for a just tion against HIV- and AIDS-related bined strength of the global trade pattern of fair trading stigma and discrimination. A CD- justice campaigns. among both rich and poor. Rom, “Signs of Hope, Steps for Change”, contained winning posters Under its special concern for peace and over one hundred other multilin- and reconciliation, the Ecumenical 126 gual and multimedia resources to Advocacy Alliance helped set up the support churches and community “Behind the News” electronic infor- groups in continuing the dialogue mation service with the WCC and about HIV- and AIDS-related stigma ACT International to share alterna- and discrimination. tive, faith-based news and analysis on countries and regions of world The Alliance also took the lead in concern. facilitating ecumenical cooperation at the international AIDS conference After an outside evaluation of the in Bangkok in 2004, which raised Alliance a second assembly of parti- the visibility of faith-based efforts to cipants and interested organizations, combat HIV and AIDS. held in November 2004, reaffirmed the EAA as a common instrument for Global trade proved a far more com- advocacy and voted to continue its plex topic on which to reach com- emphases on global trade and HIV mon agreement on advocacy. The and AIDS over the next four years. “Trade for People” campaign was launched in 2002 to call for the Ecumenical Advocacy Alliance web- recognition that human rights and site: http://www.e-alliance.ch/ social and environmental agreements take priority over trade agreements and policies. Promoting Peace, Security and Human Rights

From the NATO bombing of Kosovo to the attacks of 11 September 2001 and the war in Iraq, the WCC has responded pastorally and prophetically to When the WCC acts on challenge the use of violence, uphold human rights, resolve conflict and international affairs, it is as a fellowship of church- build true security. All these issues have been especially acute in Israel and es who live and witness Palestine, where the WCC and ecumenical partners have accompanied both in a wide variety of social, sides in pursuit of sustainable peace with justice. economic, political and ideological situations. Their possibilities of actions and the problems “Truth, justice and peace together Part of the WCC’s central role is to they face differ widely. represent values basic to granting of call attention to situations of injus- History, tradition, culture human rights, inclusion and reconcili- tice or conflict, enable churches and and the present circum- ation,” said the Harare assembly’s ecumenical partners to develop stances must all be taken programme guidelines committee. meaningful and active witness on into account. Public actions of the WCC must 127 “When these values are ignored, international political concerns, and be characterized by a sen- trust is replaced by fear and human promote coherent and common ecu- sitivity to the special power no longer serves the gift of menical approaches to world prob- needs of each church and life and the sanctity and dignity of all lems. Through the Commission of the its context. in creation.” Churches on International Affairs (cont. on page 128)

A protestor decorates the Israeli separation wall while soldiers await orders to direct their response in the face of this non-violent activity. Promoting Peace, Security and Human Rights

(cont. from page 127) (CCIA), this has been a core task of The WCC’s actions are guided by pol- Under certain circum- the ecumenical fellowship even prior icy statements established by its gov- stances, the WCC hears to the official formation of the WCC. erning bodies. Underlying all is the conflicting voices coming biblical vision of peace with justice from the churches in a Response to conflict so that all may experience “life in all particular place. In addi- The WCC has long facilitated the its fullness”. tion the assessment made from a global perspective work of the churches in tense situa- may differ from a national tions in hopes of resolving crises The major international conflicts of one. When such differ- before violence erupts, in the midst the last seven years are tragic ences occur care must be of armed conflict and war, and in its reminders of how far the world is taken about the possible aftermath, in helping people rebuild from that biblical vision. effect of WCC action. their lives and establish a just and Disagreements do arise from time to time sustainable peace. Kosovo crisis between a church or Soon after the Harare assembly, the group of churches and To do this, the WCC promotes efforts fellowship of churches was called to the international body. at mediation, conflict transformation, respond to the mass exodus of These need not be avoid- just peace-making and reconciliation Kosovar Albanians, following a period ed for the sake of harmo- through pastoral visits to churches of civil conflicts, the NATO air cam- ny within the fellowship, but rather must be and national officials, capacity-build- paign against Serbia and Montenegro, accepted as a necessary ing activities, advocacy through confi- and then the return of the refugees to consequence of exercising dential representations to govern- often decimated towns and villages 128 the obligation of discern- ments, public statements and under an uneasy truce monitored by ment as well as that of appeals, studies and reports by ecu- UN forces. The WCC expressed its pro- mutual challenge for menical teams of observers, ecumeni- found concerns about the rights of renewal in the spirit of the fellowship. cal delegations, and constant moni- minorities and condemned the vio- toring, analysis and interpretation. lence on all sides that added further From The Role of the World Council of Churches in International Affairs, 1999

The funeral of a Palestinian youth killed in the violence of the intifada, East Jerusalem. Promoting Peace, Security and Human Rights bloodshed and instability in a troubled er some forty church leaders from region since the break-up of the for- Europe and North America, including mer Yugoslavia. representatives from four churches in Yugoslavia – Lutheran, Methodist, The WCC closely coordinated its Reformed and Serbian Orthodox – as response to the Kosovo crisis with well as from the Council of European the Conference of European [Catholic] Bishops Conferences, who Churches, the Lutheran World insisted that the United Nations and Federation and the World Alliance of the Organization for Security and Reformed Churches, all based in the Cooperation in Europe should play a Ecumenical Centre in Geneva. central role in negotiations. Such International relief was channelled meetings demonstrate the unique through Action by Churches Together space the WCC can create in bring- (ACT) International, with the ing churches from all the countries Orthodox Autocephalous Church of involved together for dialogue and Albania playing a key role. action.

In addition to advocacy through let- September 11, 2001 ters and meetings with European News on September 11, 2001 was and international officials, the WCC brought immediately to the WCC expressed pastoral support through executive committee then meeting in prayers, letters and visits to the Geneva. A pastoral letter was drafted 129 affected region. and sent within hours to the US churches assuring them of the In May 1999, an international ecu- prayers of the worldwide church. menical consultation brought togeth- A “Living Letters” delegation was

A member of Israel’s “Women in Black” protests the occupation of Palestinian territories in the group’s weekly peace vigil in Jerusalem. Promoting Peace, Security and Human Rights

It is always difficult to sent to the US churches in November menical statements, messages and walk into a house of 2001. The delegation members came actions from other faiths, humanitari- grief. But you have from South Africa, France, Pakistan, an updates, analysis, resources and received us with gracious hospitality in this time of Russia, Indonesia, Lebanon and worship suggestions on situations of sorrow, and we are grate- Palestine and were accompanied by global concern. The bulletins high- ful. In South Africa, there the WCC president from the US and lighted the ability of the WCC to is a saying used at the the WCC deputy general secretary. bring many areas of expertise to time of mourning: “What bear on an issue, to assess and ana- has happened to you has The team went to New York, Chicago lyze inputs and events from global happened to others as well.” We are witnesses and Washington DC, ending their and regional perspectives, and to that God makes it possi- visit at the National Council of the improve communication and sharing ble for life to continue. Churches of Christ annual meeting in among the constituency. Many American churches Oakland, California. The expression have visited us in our dif- of international concern and solidari- Through ACT International, churches ficult times to help us find ty and members’ personal experience responded to the fighting in a way when we have been overwhelmed with of violence and hope provided a Afghanistan. ACT member agencies our grief. We now say to powerful expression of the interna- had been operating in the country you, take courage. We tional fellowship of churches. long before the events of 2001. By have come to you as liv- the end of the year, ACT was mobiliz- ing letters, signs of hope An alternative electronic information ing efforts to aid refugees in and in the suffering and pain service, “Behind the News: Visions around the war-torn nation. of the cross. 130 for Peace – Voices of Faith” was cre- Message from the ecumenical ated jointly by the WCC, ACT Israel-Palestine “Living Letters” International and the Ecumenical Since 1948 the WCC has been work- delegation to US churches, November 2001 Advocacy Alliance. “Behind the ing on the Israeli-Palestinian conflict. News” featured church and ecu- It has closely monitored negotiations,

At the outbreak of conflict in Kosovo in the spring of 1999, more than 300,000 refugees were settled in tent camps around the Albanian capital of Tirana. Promoting Peace, Security and Human Rights repeatedly called for the implemen- churches and respond to their analy- “What one has seen after tation of United Nations resolutions, sis and needs in the critical situation, September 11 is that tol- and supported local churches in the WCC facilitated several ecumeni- erance and respect among peoples, which efforts to build bridges of peace and cal and staff visits to Jerusalem and are foundational tenets of reconciliation between the two com- the Occupied Palestinian Territories, the charter of the United munities and engage in non-violent meeting with church leaders, Nations, must now action to end the occupation. Palestinian and Israeli peace and become crucial compo- human-rights activists, and political nents of future security Since the Harare assembly, the WCC leaders on both sides. strategies. A world in which one group feels has engaged much more intensively that it is being looked in advocating for a comprehensive An ecumenical campaign was down upon by another is peace agreement and efforts for a endorsed by the WCC executive a world that will remain lasting peace with justice. The WCC committee as part of the Decade to insecure. The assault on governing bodies have adopted more Overcome Violence that called upon poverty is an integral part statements on the Arab-Israeli con- the churches to “focus attention in of the quest for dignity, equality, respect and flict between the assemblies of 2002 on intensive efforts to end the decent life-chances in the Harare (1998) and Porto Alegre illegal occupation of Palestine”. A world. Global security (2006) than between Amsterdam video prepared as part of the cam- would simply not be pos- (1948) and Harare. paign, “Ending Occupation: Voices sible in a world of for a Just Peace”, features inter- increasing poverty.” The start of the second Intifada in views with local church and reli- B.G. Ramcharan, Deputy September 2000 intensified ecumeni- gious leaders and Palestinian and High Commissioner for Human 131 cal efforts to support local peace ini- Israeli human-rights activists, who Rights, United Nations - Geneva tiatives and demand a return to outline the root causes of violence Office, speaking at a WCC consultation, “Beyond September negotiations. To express solidarity, in the region as well as opportuni- 11: Assessing the Global and to listen carefully to local ties for a just peace. Implications”, 2001

Left: Kosovar refugees in a church-supported camp near Krume, Albania, 1999. Right: Albanian schoolboys herd their families’ goats. Promoting Peace, Security and Human Rights

In October 2001, a young As the oppression and violence esca- also established in 2005 a Jerusalem Afghan refugee makes lated in the region, more direct ecumenical centre in the old city to 132 bricks near the action was required, and the WCC serve as a focal point for church wit- Shamshatoo refugee with key ecumenical partners set up ness in Jerusalem and advocacy in camp in Pakistan. the Ecumenical Accompaniment the region. Programme in Palestine and Israel (EAPPI) (see p.141). Iraq In September 2002, in response to In 2005, the WCC central committee growing global tension concerning encouraged the WCC's member Iraq, the central committee warned churches "to give serious considera- the US and UK governments against tion to adopting measures that a pre-emptive invasion of Iraq and avoid participating economically in called instead for the international illegal activities related to the Israeli rule of law to be upheld and efforts occupation”. In that sense, the com- by the UN security council for non- mittee affirmed "economic pressure, military means to resolve the crisis to appropriately and openly applied" as be strengthened. a "means of action" and a way to work for peace in this conflict. Continued threats of military action brought growing unanimity among The WCC, after a comprehensive church members around the world consultative process with the heads opposing military action and sup- of churches in Jerusalem and the porting more consideration and Middle East Council of Churches, emphasis on non-military solutions. Promoting Peace, Security and Human Rights

The WCC convened an international The WCC worked closely with the A Palestinian boy tends meeting of church leaders in Berlin Middle East Council of Churches in his family’s olive grove 133 in February 2003 who stressed their monitoring the regional situation near Ti’innik on the West Bank. “spiritual obligation, grounded in and enabling church statements to God’s love for all humanity, to be translated into Arabic and distrib- speak out against war in Iraq”. The uted widely. Partners in the Middle WCC executive committee followed East credited such efforts with mini- a few weeks later with a strong mizing Christian-Muslim tensions statement opposing war in Iraq and during the crisis. voicing deep concerns for the humanitarian and long-term conse- The continued instability and violence quences of such an action. The call in the country remain a deep con- to the churches to join in a day of cern, leading to the central commit- prayer for peace in Iraq at the tee stating in 2005 that “the crisis in beginning of Lent was widely cov- Iraq persists at the expense of the ered in the media, reflecting the Iraqi people and with long-term com- unique contribution of churches in a plications for the international com- potentially religiously polarized con- munity”. “Regrettably” reaffirming flict. On 20 March, when the war positions the WCC had taken in the on Iraq started, the general secre- previous three years, the central com- tary of the World Council of mittee renewed calls for account- Churches, Konrad Raiser, stated the ability to international law by govern- pre-emptive strike was immoral, ille- ments and intergovernmental bodies, gal and ill-advised. a timetable for the reduction and Promoting Peace, Security and Human Rights

“When we deal with the removal of US coalition forces, and a cils from the Côte d’Ivoire, Guinea, churches, the key word is greater role for the United Nations in Liberia and Sierra Leone was a land- diversity: historically, the- helping the Iraqi people to gain mark effort that highlighted the will- ologically, spiritually. Yet when it comes to injus- effective control of their country. ingness, commitment and capacity of tice, human rights and the religious leaders to deal with peace, there is not a Regional conflicts conflict situations in a collaborative Greek Orthodox answer, The WCC was a strong advocate in spirit, and shows the potential of a Catholic answer, an addressing human-rights abuses and religious leaders to make a differ- Armenian Orthodox religious tensions in Indonesia and ence in complicated political issues answer. There is a Christian answer. East Timor. Delegations and appeals (See also the Focus on Africa, p.144) Palestinians, whether they to the government about the violence are Muslims or Christians, and continuing impunity for leaders WCC efforts to bring peace and rec- are victims of huge injus- of the security forces who had com- onciliation between North and South tice and are struggling for mitted “grave abuses of human Korea began in the 1980s when the peace. Our answer is that rights” were part of the ecumenical WCC enabled church leaders from any peace based on injustice will never last.” response. Raiser visited Indonesia in North and South to meet together 2000 and met with president for the first time since the country Jerusalem church rep- Abdurrahman Wahid. Such visits and was divided. In 1999, Konrad Raiser resentative, EAPPI, February 2002 public statements also press upon was the first WCC general secretary political and religious leaders that to visit North as well as South Korea. the international commu- 134 nity is aware and atten- tive to the situation in the country.

The WCC helped to support interfaith peace efforts in West Africa, in cooperation with the All Africa Conference of Churches and the sub- regional fellowship. A consultation in April 2001 which brought together interfaith coun-

Right: Palestinian students on their way to school in Hebron as they approach a military checkpoint. Above, opposite: Two ecumenical accompaniers approach an Israeli checkpoint on the main road into Jenin, Palestine, August 2004. Promoting Peace, Security and Human Rights

At the 2004 executive committee Morges, Switzerland, 11-13 June Reliance on military solu- 135 meeting in Seoul, Moderator Aram I 2001, led to the signing of an agree- tions to human problems recognized the prophetic role of ment aimed at stabilizing inter-reli- and divisions persists and, churches in Korean unity and peace. gious cooperation after an eruption in some ways, has grown. The consultation ques- A statement called for actions rein- of violence in the country that tioned the justice and forcing stability, dialogue and reflected the instability of the region. value of human security exchange in the region. based on military security. The WCC has facilitated a common Solutions to conflicts too A consultation held in Tozanzo, ecumenical policy and response to the often rely on military Japan, in October 2004 brought Cyprus problem, accompanying the power. But this cannot be the ultimate basis for together church representatives from Church of Cyprus and all those in civil people's security… From North and South Korea to debate society working on peace-building the perspective of faith, issues of peace and reunification. and reconciliation towards a reunified, the security of all is federal and bi-communal solution. judged by the shalom Support for confidence-building security of the poorest, measures between churches in India Ecumenical peace efforts in the weakest, the excluded, the subjugated, the and Pakistan aimed at overcoming Guatemala and Colombia strengthen minjung… violence and encouraging both sides the work of the churches in these Report of the to work towards the denuclearization countries to overcome violence and Ecumenical and demilitarization of the region. build just and peaceful societies. Consultation on Justice, A meeting with the religious commu- Visits provide solidarity, workshops Peace and People's Security in nities of the Former Yugoslav strengthen the capacity of Christian Northeast Asia, February 2001 Republic of Macedonia, held in leaders and other civil-society actors, Promoting Peace, Security and Human Rights

Left: “Water – a human and delegations are supported to The CCIA, which comprises thirty peo- right” demonstration at advocate at international forums. ple nominated by churches and the 2003 World Social regional ecumenical organizations, Forum. Centre: A woman The central committee in 1999 exam- meets approximately every 18 months at prayer in the Chaldean Catholic Church in ined the growing trend of using mili- to advise staff and reflect on trends Baghdad, Iraq. tary interventions ostensibly on behalf and needs in international affairs. of humanitarian causes, and commis- Executive and central committees con- sioned the WCC to conduct a study sider public issues at each meeting 136 on the ethics of humanitarian inter- and receive background information vention. The study process on the and analysis from WCC staff on situa- responsibility to protect, highlighting tions and issues that are being moni- ethical, political, legal and theological tored and addressed, along with rec- implications, continued in close col- ommendations for response by the laboration with academic institutions fellowship. A list of statements and and other ecumenical partners, with a minutes on public issues can be found final draft of this study prepared for in Appendix E on p.200. the ninth assembly. Impunity and The WCC monitors other critical reconciliation national and international situations, As part of its response to conflict, the and advises and supports churches WCC promotes awareness that issues on appropriate responses. The of truth, justice, repentance, forgive- Commission of the Churches on ness and reconciliation are intercon- International Affairs, at its meeting in nected and necessary elements of sus- May 2004, recommended a particu- tainable peace. lar focus on four different situations until the Porto Alegre assembly: The WCC has supported “truth and Israel/Palestine, Korea, Zimbabwe reconciliation” commissions that have and Cuba. been established in several countries, both observing and facilitating the Promoting Peace, Security and Human Rights

At the entrance to the chapel of the Ecumenical Centre in Geneva, candles are lit and prayers said for peace as the “shock and awe” bombardment of Iraq begins, 20 March 2003. sharing of study resources and reports. The WCC highlights the need for jus- In February 2003, the development of tice and reconciliation in the interna- truth and reconciliation processes in tional arena, including advocating for various countries, especially in Peru universal ratification of the Interna- and Sierra Leone, was examined by a tional Criminal Court and the approval panel at the World Social Forum in of a convention on forced disappear- which the WCC highlighted the central ance. The central committee in 2005 role of churches and religious commu- adopted a statement on this issue. 137 nities in these processes. Human rights The WCC works on the ethical, theo- The WCC regularly monitors the sta- logical, political and legal implica- tus of human rights in critical situations of impunity and the absence of tions around the world and promotes accountability for human-rights vio- the capacity of churches, ecumenical lations and the path towards recon- organizations and networks to ciliation through restorative justice. engage in advocacy at local, national The WCC has warned against efforts and international levels. to produce a too-easy “reconciliation” after a period of bloody dicta- The United Nations Commission on torship by granting impunity to gov- Human Rights meets annually in ernment and military officials respon- Geneva. The WCC, working closely sible for killings, torture, disappear- with the Lutheran World Federation, “Knowing the truth about ances and other abuses. Beyond the World Alliance of Reformed human-rights violations is one of the essential ele- Impunity: An Ecumenical Approach Churches, Franciscans International ments in coming to terms to Truth, Justice and Reconciliation, and the Dominicans, brings before with the past and estab- published in English, French and the commission the churches’ con- lishing the foundation for Spanish, and “Restorative Justice: cerns on human rights. a possible reconciliation.” Selected Readings” serve as impor- Rev. Dr Samuel Kobia, tant study and reflection documents Each year the WCC in cooperation during his visit to Uruguay, for churches and civil society. with church partners makes written November 2004 Promoting Peace, Security and Human Rights

The churches are well submissions to the UN on issues of with religious violence and human- placed to acknowledge civil, religious and political rights in rights abuses, defending human and testify to the impact relation to specific country situa- rights, developing community-based of small arms, since they minister to the victims tions, or the situation of Indigenous prevention models, and establishing and their families all peoples, minorities, refugees and early-warning systems to defuse con- around the world, in rich internally displaced persons. flicts and violence. and poor nations. Ecumenical partners gain access to Churches see people's the proceedings through the WCC’s Disarmament needs and are in a unique consultative status with the UN, and The WCC advocates for the effective position to address the small arms epidemic, delegates from critical human-rights control and reduction of convention- identifying its material, situations such as those in Nigeria, al weapons, in particular small arms moral, ethical and spiritu- Colombia, Guatemala, Indonesia and and light weapons, the elimination al dimensions. other regions are invited to provide of nuclear weapons and non-mili- CCIA Policy oral testimonies. tary approaches to peace and Framework and human security. Guidelines on Small Recent efforts have been made to Arms and Light review and assess the work being Following the Harare assembly, the Weapons done by the human-rights staff of WCC helped to form an International specialized agencies, regional ecu- Action Network on Small Arms menical organizations and represen- (IANSA). IANSA’s membership of tatives of churches to develop plans more than two hundred NGOs makes 138 and strategies for common advocacy it one of the largest international in the future. NGO campaign networks since the anti-landmines campaign. Several Several consultations in Africa and ecumenical strategy consultations in Asia, organized in cooperation with Europe, Latin America and Africa regional ecumenical organizations, helped to develop regional plans in have encouraged training in dealing combating small arms as well as

An ACT-financed de- mining team searches a school ground in Izniq that was used as a Serbian army base during the conflict in Kosovo. Promoting Peace, Security and Human Rights coordinate efforts for churches’ par- weapons and renounce the first use of ticipation in this new global initia- nuclear weapons. The WCC addressed tive. The WCC created the a similar appeal to the other states Ecumenical Network on Small Arms which have nuclear weapons. (ENSA) to facilitate sharing of information and coordinate advocacy The WCC executive committee in among churches. An ecumenical February 2004 reiterated its “grave team of experts participated in the and ongoing concern that certain UN Conference on the Illicit Trade in policies and practices of nuclear- Small Arms and Light Weapons in All weapon states undermine interna- its Aspects, held in New York in July tional progress towards nuclear 2001. The Commission of the disarmament”. Churches on International Affairs in May 2001 adopted a policy frame- Following release of the statement, work and guidelines on small arms a WCC delegation met with ministers and light weapons. and government officials of five non- nuclear NATO states as well as with The concern about nuclear weapons the NATO headquarters to ask them was the subject of a number of initia- to take a more pro-active role within tives particularly aimed at the NATO the organization to fulfill nuclear dis- states. In 1999, a WCC statement armament obligations undertaken in endorsed an appeal from churches in the framework of the Nuclear Non- 139 the NATO countries urging the Proliferation Treaty. This initiative and alliance, then celebrating its fiftieth the full policy of the WCC on nuclear anniversary, to take action to elimi- weapons were presented again in vis- nate nuclear weapons and, as steps its with missions and in public events towards this goal, to reduce the alert at the conference of the parties to the status of its member states’ nuclear Treaty in May 2005.

Argentine activists for peace and justice, member of Mothers of the Plaza de Mayo, attend a WCC presentation on globalization and violence. Promoting Peace, Security and Human Rights

the main means to represent WCC Together with church representatives member churches at the UN. The in the United States, in 2005 the CCIA became one of the first inter- CCIA began a dialogue with Muslims national non-governmental organi- on nuclear weapons and disarma- zations to be granted consultative ment. This is a way to explore an status with the UN Economic and interfaith approach towards address- Social Council. ing the present complex role of nuclear arms in international rela- The WCC’s UN office in New York tions and find a broad foundation for monitors UN processes on priority continued efforts towards reduction issues for the WCC, conveys the in numbers of these weapons. WCC’s concerns to appropriate UN bodies and government missions, Advocacy with the coordinates actions with other United Nations church and NGO offices, and assists In 1946, the Commission of the ecumenical delegations attending Churches on International Affairs UN sessions. was formed to ensure an effective relationship between the churches Following an extensive evaluation and the leadership of the new process, in 2003 the WCC restruc- United Nations, and also to provide tured its presence at the United 140 Nations, both in New York and Geneva. A strategic task group on global advocacy, involving all WCC staff working on UN advocacy, has been formed to facilitate coordination, setting priorities and strategic planning. In November 2003, the WCC celebrated sixty years of Christian advocacy at the United Nations with an advocacy week in New York. The week increased the WCC’s – and the churches’ – visibility at the UN and allowed the WCC to identify new ways of working with churches worldwide in mutual shar-

ACT supports de-mining and land mine awareness efforts in Angola, where an estimated 86,000 people suffer from injuries sustained by land mine explosions. Promoting Peace, Security and Human Rights ing and common strategizing The activities described in on advocacy. The advocacy this chapter are the primary week has since become an responsibility of the annual event, bringing International Affairs, Peace together about eighty key and Human Security staff people responsible for inter- team. national affairs and/or advocacy issues in member churches and partners from all parts of the world.

George Togba of Liberia crafts metal crosses from cartridge shells left following his country’s civil war.

2001 recommended the development of an accompaniment programme. 141

Intensive efforts were made so that the Ecumenical Ecumenical Accompaniment Programme Accompaniment in Palestine and Israel (EAPPI) Programme in could begin on the ground as Palestine and Israel soon as possible. A common The worsening situation in international training pack- Israel and the Occupied age and application and Palestinian Territories in 2001 screening procedures were demanded that churches developed, a local coordina- match their strongly worded tion office set up, and funds statements with action. pursued to ensure the viabili- Responding to an appeal to ty of the programme. The first the WCC by the heads of official group of ecumenical churches and Christian com- accompaniers (EAs) arrived in munities in Jerusalem for presence and solidarity – an appeal supported by member A Palestinian demonstrator against the churches and specialized Israeli separation barrier carries a ministries – the WCC execu- young olive tree symbolic of groves being destroyed. tive committee in September Promoting Peace, Security and Human Rights

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August 2002. By June 2005, 198 gate to remain open, assisting a accompaniers from more than thirty mobile health clinic, or doing art churches and ecumenical partners in therapy sessions in a refugee camp. 13 countries had served in the West Others involve simply presence, such Bank, Gaza Strip and Israel. EAs have as living in a village that is under “There was a time when come from Canada, Denmark, France, threat from settlers, accompanying we thought ours was the Germany, Ireland, New Zealand, Israeli peace activists at demonstra- last struggle for liberty. Norway, South Africa, Sweden, tions and Palestinian children to Suddenly, one is struck by Switzerland, the United Kingdom and school through checkpoints and set- what is happening here. If one can help to make a the United States. tlement areas. In all cases, EAs are difference or can be a there to support the initiatives of the friend in solidarity, it will Most accompaniers stay for three local churches and peace activists, be a step for the good of months; some stay longer. Their task and simply to be in solidarity with mankind.” is to accompany Palestinians and the local population. Bishop Lunga ka Israelis in their non-violent actions Siboto, Ethiopian Episcopal and concerted advocacy efforts to Accompaniers are strongly encouraged Church, second vice president of end the occupation. Accompaniers to write and share their direct experi- the South African Council of serve in a variety of placements. ences, with stories and photos posted Churches, as he began service as an ecumenical accompanier in Some placements involve more daily at www.eappi.org. Upon return September 2004 active work, such as advocating for a to their home country they engage in Promoting Peace, Security and Human Rights

143 further awareness-raising and advo- EAPPI website: Opposite: Rockets and cacy through presentations in their http://www.eappi.org bulldozers of the Israeli parishes and congregations, interviews occupying forces have scarred homes, and articles in the media, but also businesses and agencies meetings with local governments, in Jenin on the West members of the European Union par- Bank. Above: Mtanios liament and the US congress, in order Haddad, archimandrite of to change public opinion. the Greek Catholic (Melkite) church in Jerusalem, greets Ann- While it is a WCC project, the EAPPI is Catrin Andersson, an first and foremost an ecumenical ini- EAPPI accompanier from tiative that brings together churches Sweden. and church-related organizations in Jerusalem with WCC member churches and WCC-related ecumenical organizations who have asked to be part of the EAPPI. The programme has proved to be a concrete manifestation of Christian witness for justice, peace and reconciliation in the Middle East. Focus on Africa

Accompanying the peace process in Sudan and empowering the voices of local Christians in their future has been a powerful statement of international ecumenical solidarity in situations of long-standing conflict. Far from being recipients of aid, African churches have shared their hope, energy and inspiration with the rest of the ecumenical movement in addressing religious plurality, economic justice, violence and reconciliation.

We, African people on the continent and in the diaspora, Having been reminded afresh of our difficult past. But, inspired by the stories of resistance with courage and sacrifice of our foreparents, And empowered by the signs of hope such as increasing acceptance of democratic governance, the end of the apartheid regime, and the Truth and Reconciliation Commission of South Africa,

144 We hereby renew our commitment to reconstruct and rebuild our communities and work tirelessly for a future of Africa full of life in abundance. From Our Covenant with God, Harare 1998

A youthful participant in the Africa plenary session at the eighth assembly of the WCC, Harare 1998. Focus on Africa

In Harare, participants joined with aged by the central committee in the churches in Africa in a commit- 1999 which called for an integrated ment to place a special focus on approach by the WCC on the impact Africa at the beginning of the 21st of war and conflict, economic justice, century, encouraging churches to: spirituality and ethical values. • continue working for just social, political and economic system and Impact of war institutions; and efforts for peace • seek and pursue peace and recon- WCC general secretary Konrad ciliation; Raiser modelled the ecumenical • work towards the establishment movement’s solidarity particularly of appropriate ethical values in through his official visits to African work, governance and manage- countries. Such visits aim to express ment, good stewardship; pastoral solidarity and ensure those • help contain and overcome the in sometimes intensely tragic con- scourge of HIV/AIDS; flicts and circumstances that the • affirm the rights of African chil- international ecumenical movement dren to hope for a bright future. is in prayer with them, and actively working to address the conditions in The special focus on Africa was one which they find themselves. Many of the top considerations by the times, the occasion of the visit by executive committee meeting after the WCC general secretary also 145 Harare, and further support for ecu- helps national churches and councils menical work in Africa was encour- to express and strengthen their

WCC general secretary Konrad Raiser walks with a welcoming party of 1,000 from a small airstrip to the centre of the village of Yirol in southern Sudan, July 2002. Focus on Africa

As we pondered on the advocacy and moral stance in politi- Raiser visited Nigeria in 2001 and genocide stories, we were cal and civil society settings. discussed introduction of Muslim convinced that the perpe- law, sharia, in parts of the country, trators of the genocide killed their humanness, In 2000, a high-level delegation led and the danger churches saw this cut off their relationship by the WCC and the All Africa bringing to religious freedom. He with God, before they Conference of Churches (AACC) gen- also visited Southern Africa to dis- could take away the eral secretaries went to the cuss church responses to HIV/AIDS humanness of others. The Democratic Republic of Congo. The and attempts to end conflict in the depth of the horror chal- situation in the Congo, and the region, particularly the civil war in lenged us to deeply reflect on ways and Great Lakes region in general, has Angola. Raiser led a delegation to strategies with which we been an active concern for the WCC Angola in 2003 as that country can build everlasting for over a decade in efforts to bring struggles out of a long-term conflict. peace in Rwanda in par- about a just and lasting peace in the ticular and the rest of region. In 1999, the WCC helped In 2002, Raiser headed a delegation Africa in general… This is mobilize support for the Lusaka to the Greater Horn of Africa and to an experience that teach- es us to struggle for peace agreement. Continued efforts the International Tribunal for Rwanda peace at all costs… Many supported the churches’ role in the in Arusha, Tanzania, that expressed countries on our conti- peace process leading to the April solidarity with those in that war-torn nent have the potential of 2003 Sun City agreement. Both area of Sudan, Ethiopia and Eritrea, repeating the Rwandan agreements have been instrumental and focused on root causes of conflict experience, and now that in restoring peace to the region, and violence there. Promoting dia- we have time to prevent 146 a similar occurrence, we although much more work needs to logue and understanding between commit ourselves that be done towards a peaceful settle- Christian and Muslim communities never again should such a ment, particularly between Congo was found to be essential if long-term degree of violence and and Rwanda. peace and justice are to be achieved. crime against humanity [be] allowed to occur in any of our countries. Statement from “Lasting Peace in Africa”, Rwanda, 16-19 April 2004

A survivor of the Rwandan genocide tells of his experience on the tenth anniversary of the massacre, April 2005. Focus on Africa

In 2004, WCC general secretary of the peace agreement by all the Samuel Kobia visited Rwanda at the parties involved. occasion of the tenth anniversary of the genocide, and spoke at the con- The deteriorating situation in ference on “Lasting Peace in Africa”. Zimbabwe called for special accompaniment of the churches in the The WCC works on peace and rec- country, including supporting ecu- onciliation efforts in Africa at many menical election monitors in 2001, levels. Ecumenical delegations visit- addressing regional and international ed a number of countries such as economic issues as root causes of Sierre Leone, Côte d’Ivoire and violence, and providing safe spaces Congo-Brazzaville to provide support for sharing and planning. A specific to churches in peace processes and dialogue begun in 2003 with to assess how the international ecu- Zimbabwe churches and ecumenical menical movement can best partners using the Sudan Ecumenical respond. The WCC supported efforts Forum (SEF) as a model has allowed of the Inter-Faith Council of Liberia Zimbabwe churches and the wider and the Liberian Council of Churches ecumenical family to discuss the situ- before and during the peace negotiation and actions to help resolve the ation in Accra, Ghana. It was in part conflicts in the country. because of their strong advocacy and lobbying work that the peace Contacts were established for the 147 agreement was successfully signed Somalia peace talks at the beginning in 2003. The Inter-Faith Council now of 2003. The WCC’s accompaniment actively monitors the implementation was warmly welcomed by the part-

A family that had been internally displaced during the Angolan civil war makes its way home to Sanza-Pombo in the northern province of Uige. Focus on Africa

Above: Women in the ners involved; the moderator of The delegation went to a camp for village of Gangura in the WCC’s Commission of the Churches internally displaced persons (IDPs). Sudanese province of on International Affairs, Bethuel There are four million IDPs registered Western Equatoria. Kiplagat, is the chair of the peace in Sudan, many of whom have not talks. In particular, the WCC made been settled for over ten years. 148 possible the participation of Somali women, who had been excluded, in “From what Sudanese women said, the negotiations. it is clear that women play the most important role in post-war Sudan,” Women-to-women solidarity visits the WCC delegation member said. were made to Sierra Leone, Liberia, “Their husbands have either been Angola, Rwanda and Burundi, and killed in the war or are still in the the Sudan, in cooperation with the war zone, so the women have had AACC, the Lutheran World Federation to look after the children and to be and the World YWCA. The stories of the bread-winners as well as the women’s suffering, resilience and decision-makers of the family.” participation in peace and reconciliation processes in Africa were told in The delegation was also reminded vivid reports published by the WCC. once again, through the fighting in the Darfur region, of how rape of A June/July WCC-AACC women’s women has been used as a system- solidarity visit to Sudan in 2004 was atic, intentional weapon of war. able to meet with women who do “Sexual violence has been used to not normally get a chance to tell suppress the will of the people as their stories – of violence, despera- well as an instrument of ethnic tion, displacement. cleansing.” Focus on Africa

The delegation also saw how the West Africa (FECCIWA), hosted a Left: Angolan children in Sudan Council of Churches and consultation on small arms in West Luanda, displaced by the civil war, share scarce women’s organizations of member Africa in 2002. Representatives and food. Right: A girl in churches have initiated projects for experts from twelve West African Luena, Angola, economic self-sufficiency and peace, countries and a variety of concerned accentuates the positive. 149 and for the care of children, particu- organizations were invited to attend larly orphans and street children. and share their experiences and ideas. The churches and ecumenical But in addition to all other devastat- organizations were able to develop a ing tragedies facing the people of regional plan of action to tackle this country, there is one more: armed violence and the unlawful use “AIDS is present here and we are so of small arms throughout the region. afraid of it – more than the war that has displaced us from the South,” The WCC formed a Council-wide said a woman who was forced to staff group, the Africa Peace move to Medani, a four-hour trip Monitoring Group (APMG), which from Khartoum. “AIDS is now the brought colleagues from different greatest battle we have to fight.” teams together to address the critical situations in Africa from programme In Africa, and around the world, the and communication perspectives. proliferation of small arms and light Since then, most of the WCC weapons contributes to escalating responses are reviewed and con- and prolonging violence. As part of tributed to from the APMG, allowing the effort to curb the trade in small for a fuller, integrated approach. arms and light weapons, the WCC, in cooperation with the Fellowship of The WCC, through statements by the Christian Councils and Churches in central committee, the executive Focus on Africa

committee and letters from the general secretary, has also addressed critical areas and issues in Africa requiring concerted international advocacy, particularly Sudan and Zimbabwe.

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Sunday worship in the Africa Inland Church of Lokichokio, a village in the Turkana region of northern Kenya.

Accompanying peace by African Christians and people processes in Sudan belonging to traditional religions. The A major concern at the Harare civil war in the Sudan has left some assembly was the conflict in Sudan, two million people dead and over already then considered as Africa's four million displaced. longest-running civil war. Apart from an 11-year period of peace (1971- The peace protocols signed at the 82), Sudan has been torn apart by end of May 2004 raised hopes of an civil war since its independence in end to the war and the beginning of 1956. The current conflict broke out the long process of reconstruction in 1982 when the government tried and reconciliation. This agreement to enforce Islamic sharia law in the did not include the Darfur region in country, triggering a rebellion begin- western Sudan, where tens of thou- ning in the south, which is inhabited sands were killed and over one mil- Focus on Africa

151 lion displaced in 2004 alone, due to In response to a request from the A class meets in the militia bands and in spite of SEF, Samuel Kobia was named in shade at the village demands by the international com- 2003 as a special ecumenical envoy school of Narus in south- munity that the Sudanese govern- to monitor and contribute to the ern Sudan. ment protect its citizens. peace process. The appointment provided visible support and input from The WCC has been active in peace- the churches to the Inter- making efforts in the Sudan since the Governmental Authority on 1960s, and was instrumental in bro- Development (IGAD) peace process. kering the peace agreement in the The envoy played a discrete role of early 1970s. enabling dialogue between the conflicting parties, as a result of which In recent peace-making efforts, the the involved governments invited the WCC supports the engagement of WCC to be one of the international its ecumenical partners: the Sudan organizations to witness the planned Council of Churches, the New Sudan peace agreement. Council of Churches, the Sudan Ecumenical Forum, the All Africa The WCC worked closely with the Conference of Churches and the Catholic and Anglican churches in National Council of Churches Sudan and other churches and ecu- in Kenya. menical partners in the region. It Focus on Africa

upheld the potential role of the part in the peace talks. A WCC-AACC churches in the building of a new women solidarity visit took place in Sudanese society, in three broad July 2004. areas: support for a process of peace, reconciliation and forgiveness; Through Action by Churches Together laying the foundation for a renewed (ACT) International, the WCC support- civil society and democracy, including ed the international churches’ human- the reintegration of millions of com- itarian response to the Sudan crisis. batants and displaced people; and contributing to the reconstruction of The crisis demands continued strong the devastated fabric of the country, accompaniment by the international especially in the areas of education ecumenical fellowship. “The churches and health care. of the Sudan will face significant challenges after any peace accord," A Decade to Overcome Violence said an AACC staff member. intern worked for two months as a "Forgiveness and reconciliation will liaison in Nairobi, connecting with be very important in a post-war church leaders involved in Sudan Sudan, and the churches will have to peace work, and highlighting the lead the way." DOV. Grants provided further practical support to the councils of church- 152 es to help facilitate their efforts at peace and reconciliation, especially enabling young people and women in the grassroots movements to take

Celebratory worship in Trinity cathedral at Addis Ababa, Ethiopia. Focus on Africa

Economic justice responses to this violence, and to make In placing a special focus on Africa, recommendations on how to deal with the Harare assembly spoke out such violence within the broader regarding debt cancellation, the need framework of economic globalization. for economic justice in order to address root causes of violence, insta- Strengthening spirituality bility, health crises and the need to and ethical values work towards creating and support- Peace, healing, reconciliation and ing just and sustainable communities. justice are constant themes undergirding the churches’ spiritual and Over thirty African countries are cate- practical mission in Africa. Sub- gorized as “heavily indebted” – regional and continental meetings almost all in sub-Saharan Africa, also bring church and ecumenical partici- the hardest hit in the AIDS pandem- pants to share experiences from their ic. The WCC pursued debt cancella- local and national situations and tion in the context of its economic develop plans of action. globalization work. In early 2003, a major consultation on issues of peace, justice and In promoting dialogue between human rights in Africa brought church, civil society and the state in together sixty participants and Africa, support was given to the mapped out a common framework 153 regional fellowships of councils and for ecumenical action on the conti- churches and to BEACON (Building nent. Concurrently, a workshop on Eastern African Community Network) healing and reconciliation helped to to respond to the emerging econom- facilitate the emergence of a net- ic and political initiatives in Africa. work of African theologians con- Several consultations in 2002 and cerned about justice, peace and rec- 2003 dealt with the church response onciliation. It also provided the to NEPAD (New Partnership for opportunity to renew a process of Africa’s Development), an initiative theological reflection on ecumenical for economic emancipation spear- thought and social concerns in the headed by some political leaders in African continent in the context of Africa. Helping churches respond to globalization and violence. NEPAD aims to ensure that the discussions around NEPAD did not The WCC, together with the AACC, remain a preserve of a small political regional fellowships and national elite but grow into a movement for councils, brought church leaders, in- all African people. cluding women and youth, to discuss the issue of corruption with the In 2001, work began to examine evi- objective to develop a concrete plan dence of economic violence in of action. A working document, the Southern Africa through study of agrar- “Charter for the Truth”, was ian and land policies, to identify developed. Focus on Africa

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Priests and cantors Efforts were made to collect and firmed “Africa’s Contribution to the celebrate the tenth share more fully Africa’s contribution Religious and Spiritual Heritage of the anniversary of the to the life and work of the ecumeni- World”. Representatives came from enthronement of His cal movement. In a report published Christian and Muslim communities in Holiness Abuna Paulos, patriarch of Ethiopia. for the ninth assembly, “Ecumenical Africa, followers of African traditional Addis Ababa, July 2002. Social Responsibility and Democracy religion as well as representatives of in Africa”, material gathered from some of the various religious commu- national councils of churches in nities of Africa in the diaspora. The Africa serves as a basis for putting positive, uniting spirit of the consulta- together guidelines for churches’ tions brought forth values they held in involvement in promoting and sus- common, and African values that “the taining democracy and governance. world needs to heed”. A book has gathered contributions to date. A dialogue process begun jointly by WCC and the Pontifical Council for One of the most moving parts of the Interreligious Dialogue “paid homage” third consultation was the struggle to the contribution of African religious of an Iraqi woman of African descent and spiritual vitality in Africa and all to join the meeting in Addis Ababa. over the world through the diaspora. Staff had learned about her through Three consultations (Nigeria 2001, a Washington Post article in early Senegal 2002, Ethiopia 2004) reaf- January 2004. Thawra Yousif Focus on Africa belongs to a community in Basra, children from all over the world, whose existence is the legacy of people who have never forgotten slavery throughout the Middle East, Africa, who have always longed to one thousand years old. Arab traders go back, people who now together brought Africans across the Indian could celebrate being together. Ocean from present-day Kenya, Consultation on Africa’s contribution to the Tanzania, Sudan, Ethiopia and else- religious and spiritual heritage of the world, where in East Africa to Iraq, Iran, Ethiopia 2004 Kuwait, Turkey and other parts of the Middle East. Though centuries Enabling and empower- have passed since the first Africans, ing the ecumenical called Zanj, arrived in Iraq, some movement in Africa African traditions still persist. Thawra The assembly called for building the Yousif is a doctoral candidate in capacity of the churches and ecu- theatre and acting at Baghdad menical movement in Africa to University's college of fine arts. strengthen their moral and spiritual leadership and equip them to help Finding Thawra Yousif was not easy. build sustainable societies. The Hans von Sponeck, the former UN reconstructing Africa programme of humanitarian coordinator for Iraq, dialogue and study was identified as went out of his way to locate her. an area that could be further devel- 155 Finally, after many months, staff oped, with an emphasis on capacity- received an e-mail. She would do building and information-sharing. anything to participate in the consultation. And she did. She tried to go As a foundation for such work, the from Basra to Kuwait and from there first joint meeting of WCC and AACC on a flight to Addis. The Kuwaiti central committee members was held authorities prevented her transit. She in Nairobi in 2001. The meeting was went the dangerous way to the an opportunity for participants to Jordanian border and was turned discuss what it meant for both back by the Jordanian border con- organizations to share in the one trol. Then she tried via Damascus. ecumenical movement and how each And finally her persistence paid off. could maintain awareness of what the other was doing. Follow-up As she entered the room, the partici- meetings for sub-regions of Africa pants in the consultation stood up were held later in the year. and applauded her. Her presence, her stories about the Zanj in Iraq, Training and capacity-building how they sang and lived their daily strengthened ecumenical efforts in trials, surviving through thinking of Africa and other regions. Six ecu- Africa, came to incarnate the very menical enablers were identified, and meaning of the consultation: Africa they offer support across the conti- as the continent bringing together its nent to churches and ecumenical Focus on Africa

out all of Africa. A vision process was engaged and provided direct guidance for the AACC general assembly in November 2003 and enabled a smooth leadership transition when Bishop Mvume Dandala became general secretary.

Nearly one hundred church educators and ecumenical leaders from 25 countries in Africa met in Johannesburg in September 2002 at a ground-breaking conference, “Journey of Hope in Africa Continued”. The conference evaluated theological education and ecumenical formation with the aim of developing new ecumenical leadership for the continent. New methodologies of teaching theology within the African theological institutions, 156 they said, should deal with social, political, economic, ethnic and gender issues, as well as conflict resolution and management, HIV/AIDS and other opportunistic diseases (cf. An adult entry from bodies on behalf of the WCC in lead- Ecumenical HIV/AIDS Initiative in Sudan in the EAA poster ership and management training, competition opposing Africa p. 67). ecumenical formation, round-table stigma and facilitation and strategic planning. discrimination. Artist: The WCC sponsored a group of Rabiel Poulino Loggali African journalists in 2002 to come During a critical transition period for to the WCC to learn more about the the All Africa Conference of international ecumenical movement’s Churches, the WCC seconded one of response to issues of concern to its staff to serve as interim general Africa, and also to give feedback on secretary of the AACC. This had an how the WCC could be more effec- immensely positive effect on the staff tive in reaching African media. of the AACC as well as its partners. Through the appointment, the AACC was assured of the worldwide ecumenical commitment to Africa, which inspired renewed confidence in and commitment to the AACC through- Focus on Africa

An integrated effort The focus on Africa was integrated into activities throughout the Council. Thus peace and reconciliation work called on those with programme responsibilities in international affairs, regional relations, church and ecumenical relations, public information, education, inter- religious relations, economic justice, women, youth and more – all were involved in identifying needs and working with partners regionally and internationally, to bring the whole of the ecumenical movement to bear in the task of building just and sustainable communities in Africa.

157

An adult entry from Sudan in the EAA poster competition promoting the churches’ ministries to people living with HIV/AIDS. Artist: David Daniel Communicating the Ecumenical Story

Use of new communication technologies means more people have access to WCC information and can be involved in the international ecumenical movement, supported by expanded services for media, new publications and improved distribution networks.

The WCC has a story to tell – of At its first meeting following the unity, transformation, struggle and assembly, the central committee hope. Such stories have been told reviewed communication strategies throughout this report. The strategies in response to the programme guide- and tools that help to tell these sto- lines committee’s call for clear im- ries continue to be refined to meet plementation of an integrated com- changing events, resources, techno- munication strategy and process 158 logical possibilities and needs. throughout the WCC. The strategies paper set out management priorities, The eighth assembly was the first objectives and principles to be used WCC assembly reported using the as a basis for communicating the possibilities of the internet, allowing work of the WCC. thousands of people not present in Harare to follow the business and The central committee emphasized events of the gathering. that communication is fundamental

UN secretary general Kofi Anan (third from left) and representatives of several faiths at the St Pierre cathedral service for the “Geneva 2000” social summit, June 2000. Communicating the Ecumenical Story to all aspects of the work of the communication formats – including WCC. It is a process which starts in publications, web, press work, video, the initial phases of shaping pro- photography, seconded journalists grammes – not simply a matter of and more. Much of the work is done getting messages out once a pro- in four or more languages. gramme or initiative is under way. The committee affirmed ways to The WCC has always wrestled with express the fellowship through the best way to communicate its empowering local communities and activities – and not only in format communicators to share their experi- and language. Some activities deal- ences of ecumenism, and to tell sto- ing with sensitive issues are inten- ries appropriate to each region. And tionally given a low profile in order in keeping with decisions made in to protect the space for dialogue. Harare, they encouraged a focus on Many of the programmes, which Africa in the WCC’s communication. deal with long-term processes and progress, are hard to “sell” to jour- Certainly some of the WCC’s best nalists looking for action and efforts have been when programme results. Channelling sufficient and communication work together human and financial resources into on clearly defined priorities and selected high-profile events has events – planning together, commit- been both desired in terms of visibil- ting time and appropriate funding. ity and viewed with trepidation 159 Events such as the World Conference because of the resources and atten- on Racism, Geneva 2000, the Faith tion drawn away from vital long- and Order Plenary Commission at standing work in which the ecu- Kuala Lumpur in 2004, the World menical movement is engaged. And Day of Prayer for Peace launched in the reality of a worldwide fellowship 2004 and the CWME conference in means seeking new ways to make Athens in 2005 have used multiple connections and share information

Beauty Maenzanise, a United Methodist from Zimbabwe, participates in the ecumenical team promoting “a change of heart” during an NGO gathering at Geneva 2000. Communicating the Ecumenical Story

across cultures, traditions, interests, WCC constituency, media and the access and languages. general public.

Enhancing communi- Communication sessions at central cation strategies, skills committee meetings were begun to and networks assist members to be better commu- The WCC develops and implements nicators about the WCC in their own strategic communication efforts to constituencies. Such direct communi- highlight issues and events such as cation – where experience and per- the launch of the Decade to sonal perspective give a sense of life Overcome Violence, economic global- and relevance to the WCC – is in ization, for example Geneva 2000, many cases the most effective way to and the high-level encounters with communicate the fundamental pur- the Bretton Woods institutions, as pose and work of the Council. well as international church response to the Iraq war. Other efforts ensure The WCC supported the renewal of that priority events, such as the elec- the global communicators’ network tion of the new WCC general secre- for communicators working in and tary in 2003 and the reconfiguration for churches and church-related of the ecumenical movement discus- organizations. Beginning in 2004, sion, the world mission conference the WCC along with the Lutheran 160 and the assembly of the WCC are World Federation took on coordina- appropriately communicated to the tion of the network. Communicating the Ecumenical Story

Raising the voice of how best to work with media. of the churches Carefully targeted distribution of through the media press material in terms of language, format and subject has continued to The core elements of WCC communi- be improved. cation have long been: identifying WCC issues and events of interest to Efforts in media relations have church and secular media; writing sought to build the credibility and and distributing press releases, visibility of the WCC by highlighting updates, features and other targeted the expertise and the alternative per- material in four languages; and spective provided by the WCC on responding to media inquiries. issues and events reported in the Following the Harare assembly, the mainstream media. WCC expanded its output for secular and religious media in terms of for- Coverage of official visits and meet- mat, content and languages. ings includes working cooperatively as much as possible with other Intensive efforts have been made to church and ecumenical communica- improve relationships with media – tors, especially in initiating local cov- working with media to respond to erage of events outside Geneva. their interests and improve their knowledge of ecumenical issues, and Intensive press operations are also 161 expanding the WCC’s understanding set up at major WCC meetings, such

Opposite: Balai Latihan Pendiokan vocational training centre near Tomohon, North Sulawesi, Indonesia. Right: Konrad Raiser is interviewed after meeting with Ethiopian president Girma W. Giorgis, Addis Ababa, 2002. Communicating the Ecumenical Story

as central committee meetings, the and coverage of WCC events, particu- Faith and Order Commission plenary, larly on issues of uprooted people. and the conference on world mission The visit served to expand contacts and evangelism. Preparations for the with journalists in the sub-regions. WCC assembly in Porto Alegre in An additional benefit was that the 2006 have meant new efforts to net- visit raised the WCC profile at the 162 work and promote the WCC, includ- United Nations High Commissioner ing communication in Portuguese. for Refugees.

Working together A resident journalist programme was to communicate developed which offered the oppor- “fellowship” tunity for a journalist to spend a sig- Ecumenical issues and the often com- nificant amount of time at the WCC plex work of the WCC are best com- offices in Geneva and to write about municated when journalists, media key ecumenical issues for his or her representatives and WCC communica- constituency. Funding was found to "We've always thought of you as an important tors actually work together in sponsor two journalists – a print advocate for refugees on researching and experiencing com- journalist from Mozambique in 2000 the global level, but did mon projects. This active involvement and an independent Orthodox video not realize the depth of of communicators has helped the producer from Bulgaria who followed your commitment to WCC to engage in a critical exchange the WCC’s course on lay leadership Africa. We see you differ- on ecumenical issues, bringing new training in the Middle East in 2002. ently now." perspectives and challenges. US mission staff To cite another example, an intern member on learning WCC One such event was an “exposure from Zimbabwe served with the WCC brought journalists from Africa to cover a UN High Commissioner visit” to Geneva for journalists from for one year as a “communication for Refugees meeting with non- Africa in September 2001, which officer for Africa”. He established a governmental organizations resulted in improved understanding database for better networking with Communicating the Ecumenical Story

African ecumenical leaders and com- them better understand the work of Left: NGOs demonstrate municators, improved internal com- the WCC and ecumenism, make links at the Geneva 2000 social summit. Centre: munication with the Africa task force and allow an exchange between Mauricio Andrade of and Africa peace monitoring group, them and WCC communication staff Brazil’s Episcopal and strengthened understanding of on communication challenges in their Anglican church is communication issues in Africa. contexts. After budget restrictions at interviewed at the World the end of 2002, the guest editor Social Forum, Porto 163 The WCC sponsors a small number programme could no longer be fund- Alegre, 2003. Right: Street scene in a time of of journalists who come to Geneva ed, but the reach of the newsletter turmoil, Port-au-Prince, to attend and cover the WCC central was expanded through electronic as Haiti, February 2004. committee meetings. The journalists well as print distribution. are selected through applications to represent different languages, Building electronic regions and media. The opportunity platforms for was designed to expose journalists information-sharing to the work of the WCC and the ecu- From being the first official church menical movement, expand print and institution to have a page on the radio coverage of central committee World Wide Web – launched on issues and events, enhancing rela- 14 February 1994 – the WCC’s web tionships with communication net- presence has grown to include multi- works in different regions. ple, targeted sites reaching a vast public. WCC News, a concise newsletter cov- ering WCC activities and issues, was At the end of 2003, the WCC web- first issued in December 1999 in four sites contained over 7000 pages, languages. The initial practice was to most of them in the four working bring in guest editors from churches languages of the WCC (English, and ecumenical organizations to help German, French and Spanish) with a Communicating the Ecumenical Story

Sunday worship in the number of pages also available in specific groups and sharing of draft Presbyterian church in Russian. That year, the websites had documents. (See also “Stabilizing Imere, on the outskirts of almost six million hits – single funding and seeking new sources of Port Vila, Vanuatu. requests. Since the year 2000, the support”, p.172) number of hits has almost doubled every year, making it the single most In the last several years, new tech- 164 utilized channel of communication. nology has been used to provide “on-line services” allowing interest- The website has become the most ed individuals to sign up to receive comprehensive source of information press information, newsletters and about the WCC and shows most programme updates via e-mail. Such clearly how the work and efforts of service is both cost-effective and the WCC are integrated across pro- enables a larger public to be more grammes and issues. informed about ecumenical issues In addition to the WCC’s main site, and WCC events. special websites have been developed for key activities and audiences, such Providing visual images as the Decade to Overcome Violence, of church and the Ecumenical Accompaniment ecumenical life Programme in Palestine and Israel The WCC has been considered a (EAPPI), and youth. primary resource for visual images of global Christian life through A new information-sharing web plat- PhotoOikomene, which provides pro- form, Ecuspace.net, was also devel- fessional photographs and video oped to enhance cooperative infor- footage illustrating the issues and mation-sharing and dialogue among events important in the ecumenical partners. The site allows for different movement. The on-line service was access levels for discussion among enhanced through a new website Communicating the Ecumenical Story launched in summer 2003, which has as “wilderness wandering” until made thousands of WCC photos avail- publications staff could regroup and able through a searchable database. reorient themselves.

Video production, which had to be During the period between assem- curtailed beginning in 2003 due to blies, several significant books were financial cuts, included several published; special mention may be award-winning productions such as given to the second edition of the Facing the Future, an educational Dictionary of the Ecumenical DVD containing seven videos target- Movement, the third volume in the ing youth and young adults aged 15- series A History of the Ecumenical 28, and The Roots of Violence,a Movement (1968-2000) and the prize-winning video about peace, second volume of Growth in reconciliation and faith in Sierra Agreement, a compilation of reports Leone produced in cooperation with on world bilateral dialogues. The 22- the Ecumenical Council in Denmark year-old ecumenical best-seller and Danish TV1. Baptism, Eucharist and Ministry Various exhibitions, including a new achieved its 37th English-language mobile WCC exhibit, were designed printing in mid-2004. The annual and produced. An updated WCC logo WCC Yearbook, the quarterly jour- was commissioned, to bring new life nal The Ecumenical Review and the 165 and movement to the oikoumene popular Risk book series were sta- symbol for the 21st century. ples of an output that has been significantly influenced by such major Telling the ecumenical themes identified in Harare as story through books and HIV/AIDS, Africa, overcoming vio- other diverse media lence, economic globalization and WCC publications have been consid- relations among the Orthodox, ered by many as the mainstay of Protestants and Catholics. The communication of ecumenical reflec- Ecumenical Review and the tion and issues. The post-Harare peri- International Review of Mission od was overshadowed by the sudden were both redesigned in 2004. death of Marlin VanElderen, executive editor of WCC publications, in Major efforts and new initiatives 2000 and the death of Jan Kok, have been undertaken to improve coordinator of publications and doc- the distribution and to coordinate umentation, in 2002. Their combined the production of WCC printed mate- 47 years of service to communicating rials. Agreements with new distribu- ecumenism and the WCC has left a tors in the US, Canada and the UK, legacy of wisdom, passion and com- among others, help to ensure better mitment to telling the ecumenical publicity and access to major mar- story. Their sudden absence resulted kets, including increased distribution in what one colleague characterized of WCC publications in university Communicating the Ecumenical Story

and theological libraries and book- Preserving ecumenical shops. The development of on-line memory and providing sales and distribution through the visions for the future WCC website has also improved On the occasion of its 200th anniver- access to WCC publications. sary the Banque Pictet, a Geneva Copyright requests to use worship bank, made a major donation to the materials and other resources arrive WCC in 2003 for the creation of a daily. A WCC bookshop serves staff “world centre of excellence for ecu- and visitors to the Ecumenical Centre menical research”. in Geneva. This research centre, which was com- New emphases on collaboration and pleted in mid-2005, has been locat- co-productions with other publishers ed on two sites. The library and have enabled more publications in archives building at the Ecumenical languages such as French, German, Centre in Geneva now houses the Italian, Greek, Russian, Spanish and historical book collection (prior to Portuguese. WCC publications are 1968) and electronic, audio, visual promoted, and relationships with and paper archives of the ecumenical other publishers enhanced, through movement. Thanks to the grant, participation at international book thousands of WCC resources have fairs and academic events such as been preserved and archived, and 166 A researcher in the library the Frankfurt book fair and the are now accessible through a com- of the Ecumenical Centre, American Academy of Religion annu- prehensive database available world- Geneva. al conference in the USA. wide. Communicating the Ecumenical Story

A redeveloped library facility at the The WCC has also been working on Ecumenical Institute at the Château a terminology project that will help de Bossey houses the modern library others around the world to translate collection of books and resources ecumenical material in multiple lan- which serves the “ecumenical labo- guages consistently and coherently. ratory” that is centred at the Ecumenical Institute. All of these instruments, technologies, processes and skills help the WCC as Supporting a multi- a whole communicate its work and lingual ecumenical vision with a global audience. movement Communicating in multiple lan- The activities described in this chap- guages – most particularly English, ter are the primary responsibility of French, Spanish and German – has two staff teams, Public Information, been essential in maintaining and and Publications and Research. strengthening a worldwide fellowship. The WCC translates many of its working documents and resources into its working languages, in addition to commissioning occasional Despite experiences translations into and out of Arabic, reminiscent of Babel, interpreters of the 167 Russian, Greek and Portuguese. ecumenical story delight Interpretation for major WCC meet- in encountering the spirit ings, and in response to individual of Pentecost. needs, is also arranged. Communicating the Ecumenical Story

ENI currently works with more than thirty part-time correspondents around the globe in addition to a core staff in Geneva. Its news stories are sent daily by e-mail to mass media, church newspapers libraries and church leaders and are regularly translated and published in Ecumenical News over fifty countries. International (ENI) ENI, a global news service reporting The WCC remains the largest funder on ecumenical developments and of ENI. An evaluation of ENI commis- other news of the churches, marked sioned by the WCC in January 2001 its tenth anniversary in 2004. ENI affirmed the need for the news ser- was launched in September 1994 as vice that ENI provides on behalf of a cooperative venture by the World the ecumenical family. In 2004, the Council of Churches, the Lutheran WCC executive committee reiterated World Federation, the World Alliance its support for the original purpose of Reformed Churches and the of ENI and encouraged efforts that Conference of European Churches. would allow ENI to achieve a more ENI became a legally independent sustainable funding situation, includ- 168 organization in January 2001, ing possible new alliances with other although from the beginning it was church-related news agencies. established as an independent, professional, ecumenical news agency. ENI website: http://www.eni.ch/ Finance and Structure

Like so many organizations – secular and religious – the WCC has faced significant financial challenges and related structural changes over this period. But with careful control of expenses, active efforts to halt declines in income, and new initiatives to raise additional income, the WCC looks forward to a From “clusters” to more positive financial future. “one administrative whole” In 1999, four “clusters” of staff supported the Implementing the ecumenical vision Council’s investment portfolio. The new style of work called requires structure, management and difficult times continued through for in the Common a firm financial foundation, and the 2001 and 2002. Understanding and Vision WCC and its governing bodies have document, promoting constantly ensured responsible stew- The central committee then called for greater integration of pro- ardship of human and financial an increase to general reserves of gramme across teams and stronger internal and resources to accompany and support 1 million Swiss francs for 2003, to external communication. the development of programme. be achieved following an extensive Advisory groups and com- 169 adjustment of programmes and missions were set up by Yet the ecumenical vision and related staffing. The programme adjustment the central committee needs have always exceeded its promoted new ways of working. with representatives of financial realities. The competition for Some activities are carried out in clos- churches and partner organizations to help resources and the current economic er collaboration with member church- guide and accompany climate have only made this more es and REOs. Examples are climate each programme and true since Harare. Such realities have change, EDAN and the Indigenous communication area. necessitated hard decisions about peoples programmes. Two regional This structure was modi- programme priorities and staffing. desks were relocated to the regions. fied in 2003 principally in Yet they also have given new impe- response to financial con- tus to developing new and creative In August 2003 the central commit- straints. The revised struc- ways of working together. tee approved a funds and reserves ture, based on teams with Council-wide programme policy which called for transparency areas under the general Ensuring responsible in two broad areas. Firstly, funds are secretary, ensures that stewardship through to be categorized into either unre- the WCC can be man- difficult times stricted and designated funds or aged as one administra- After an overall surplus of 5.3 million restricted funds to permit a clear pic- tive whole, with clear Swiss francs in 1999 due to strong ture of funds at the disposition of lines of responsibility and accountability. investment income, the WCC suf- the Council, in distinction to those fered an operating deficit of 750,000 managed in accordance with the The current organizational Swiss francs in 2000 largely due to restrictions agreed with the Council’s structure of the WCC is shown in Appendix D on the poor performance of the partners. p.200. Finance and Structure

Second, the policy defined general Council’s general investment funds, reserves as those funds available to thus limiting future investment risk. the Council after meeting its obligations and without recourse to its Membership contributions land, buildings and other fixed assets. The Harare assembly affirmed the principle that membership contribu- Financial results for 2003 reported a tions should reach the goal of 10 net surplus of 1.4 million Swiss million Swiss francs in five years – francs. The general reserves, repre- and charged that the churches must sented in liquid assets, totalled 1.8 deepen their commitment and million Swiss francs at that date and “wherever possible” exceed the min- were increased to 3.4 million Swiss imum contribution. These undesig- francs at 31 December 2004. The nated funds from membership contri- approved budget for 2005 antici- butions are especially important pates an increase of 1.3 million because they provide substantial Swiss francs to general reserves, to funding for the few core programmes attain a total of 4.7 million Swiss that are not fully supported by major francs at the end of 2005. funding partners.

In August 2003, the central committee The membership campaign begin- also issued a statement of investment ning after the Harare assembly set as 170 objectives and policy, affirming the a goal that all member churches ethical guidelines governing the should begin to pay their annual Council’s investments. In addition, cap- membership contribution by 2005. ital preservation was confirmed as the The central committee set the mini- primary investment objective for the mum membership contribution in

Evolution of WCC Income & Expenditure 1999 to 2004

millions of Swiss francs Income Expenditure

0 1999 2000 2001 2002 2003 2004 Finance and Structure

1998 at 1000 Swiss francs per year ber grew to 244 but dropped to 224 per church. The central committee in 2004. In spite of the increase in also recognized that for some the number of contributing member churches in the most impoverished churches, the income over those areas of the world, alternative ways years has remained virtually stable. of making a contribution might need However, with the decline in other to be found. forms of contribution, the membership income has become even more A policy proposal reviewed by the significant and now accounts for executive committee in February about 16 percent of the total budget. 2003, and approved by the central committee later that year, asserted In addition to clarifying principles the principle that membership contri- around membership, the central com- butions – which are essential for the mittee also approved a new formula core functioning of the WCC – are to for calculating membership contribu- be considered compulsory, with non- tion, which aimed for a method that payment leading to the loss of mem- is "fair, transparent and objectively bership benefits. determined for all members".

Such benefits would include eligibili- The new membership contribution ty to receive subsidies for representa- calculation is based on the size of tives or delegates to attend meetings the church, and the gross domestic 171 of WCC governing bodies, commit- product (GDP) of the country (or tees and the assembly and other countries) where it is located. In spe- WCC meetings or events. In cases cific cases where church members’ where churches have not paid any income is significantly lower than the contribution over several years, they national average, the church can would be listed as non-active mem- request an adjustment, to be author- ber churches, which implies that they ized by the finance committee. are not eligible to send representatives or delegates to meetings of Churches that currently contribute WCC governing bodies, committees more than the figure calculated in and the assembly, and could not the new system are requested to receive subsidies for other WCC maintain their level of contribution. meetings or events. The new system was introduced as Through the membership campaign, from 1 January 2004, with the first more churches are now contributing. year seen as a transition period. Even In 1998, 172 churches had paid a so, initial results show a slight contribution. By 2002, 226 churches, increase in membership contributions out of a total membership of 342, over 2003 figures. It is too early to had contributed 6.5 million Swiss assess the impact of the new system, francs to the WCC. In 2003 the num- especially for those churches Finance and Structure

“assessed” with a higher contribu- programme priorities, or geographic tion amount than that paid in 2003. presence. Data has been collected for the years 2000, 2001, 2002 and Stabilizing funding 2003. Each year this information is and seeking new compiled and made available to all sources of support partners and generates stimulating Stabilizing current funding and seek- debates on how to develop collabo- ing funds from “non-traditional” ration. The ecuspace.net is also used sources had become imperative as a protected repository where part- objectives even before 2002. ners can obtain planning and reporting documents from the WCC. The annual WCC round table has been steadily developed following its Efforts to raise funds from “non-tradi- first meeting in 2000. It brings tional donors” have not so far yielded together representatives of partner significant fruit, but there are promis- organizations which together con- ing signs in noting the specific types tribute over 80 percent of the funds of projects that have been funded, for the WCC. The WCC presents pro- such as HIV/AIDS, and the ecumenical grammes and priorities, and each research centre. organization present looks at their goals and discusses how to strength- Financial challenges and the desire 172 en cooperation among various sec- to find new ways of working togeth- tors of the ecumenical community. er have also resulted in increased This annual encounter has become cooperation with member churches an increasingly useful tool of dia- and partner organizations through logue and collaboration at global seconded staff, collaboration on pro- level between churches, specialized gramme, and contribution of in-kind ministries and the WCC. resources towards activities. Such concrete expressions of the fellow- The WCC also worked at ways to ship of churches have strengthened raise its profile through steady, pro- bonds between churches and organi- fessional effort as well as high-pro- zations. On behalf of the whole of file events such as visits by heads of the ecumenical movement, we owe a state and high-level consultations. debt of gratitude to all churches and organizations that have been able to New technologies have also helped assist in this way. strengthen the relationship with funding partners. The website, ecu- The activities described in this chap- space.net, facilitates the “ecumenical ter come from the following staff partner’s survey” where all members teams: General Secretariat; Human of the WCC round table provide Resources; Finance; Income information about their organization Monitoring and Development. such as source of income, type of The Ecumenical Centre in Geneva: a Living and Welcoming Space

The Ecumenical Centre is home to an international and multicultural community of people drawn from many nations and many Christian traditions: a place to worship, a place to work, a place of encounters. Countless meetings are organized or hosted in this location. But the place is much more than a building for offices and meeting places. It is truly an “ecumenical space” where the living reality of the ecumenical fellowship and the multiplicity of its relationships may be experienced. Thousands of visitors are welcomed every year, ranging from groups of young people, Indigenous peoples to church leaders and political figures from all over the world.

173 The Centre was built in 1964 and is and confessions. The Centre's chapel, situated with views over Switzerland’s library, rooms and grounds are national borders to the mountains in shared with other bodies, including neighbouring France, a physical the Lutheran World Federation, the reminder of the ecumenical task of World Alliance of Reformed crossing borders between peoples Churches, the Conference of

The service of installation of the Rev. Dr Samuel Kobia as WCC general secretary, in the chapel of the Ecumenical Centre, Geneva, February 2004. The Ecumenical Centre in Geneva: a Living and Welcoming Space

European Churches, the World glass from Denmark, wood from Student Christian Federation, as well Ghana and icons given by Orthodox as ACT International, ECLOF, churches, the architect designed the Ecumenical News International, the space so that, no matter where one Ecumenical Advocacy Alliance and sits, one faces at least one pane of representatives of the Ecumenical clear glass. Within the chapel, one is Patriarchate and Moscow Patriarchate. aware of the world around. Within Some offices of UNAIDS and WHO- the “Centre”, one is reminded that related organizations are also located one sits at the periphery of Creation. at the Ecumenical Centre. Those who engage in common prayer and meditation will be called One of the features of the once more to join the fellowship of Ecumenical Centre chapel is that, far-flung churches and the life of the despite generous use of stained world God loves.

174 Appendix A Towards a Common Understanding and Vision of the World Council of Churches

This commentary of the Common Understanding and Vision (CUV) document was published by the World Council of Churches in 1998. The full text is available from WCC Publications or on the Internet, http://wcc- coe.org/wcc/who/cuv-e.html

“Towards a Common Understanding one another to a deeper expres- and Vision of the World Council of sion of that unity through wor- Churches” is the title of a statement ship and common life, witness adopted by the central committee of and service to the world. the World Council of Churches in The constitutional basis of the World September 1997. It grew out of a Council of Churches says that the 175 study begun in 1989, and draws on WCC is a “fellowship of churches”. insights from many churches, organi- The word “fellowship” is a reminder zations, groups and individuals. The that the WCC is not a body which full text of this statement weaves acts separately from the churches. together understandings that have Nor is it a merely functional associa- emerged from fifty years of discussions tion set up to organize common within the WCC of the unity of the activities. church with an overview and analysis of the contemporary challenges facing In identifying themselves with the churches around the world in their life fellowship of the World Council, and witness and in their relations with churches are acknowledging that the one another. The eight affirmations [in membership of the church of Christ this brochure] highlight some key fea- is wider and more inclusive than the tures of the understanding of the membership of their own church. World Council of Churches developed Their quest for visible Christian unity in that statement. is not a search for uniformity. The churches’ fellowship in the WCC is 1. The World Council of not intended to create some kind of Churches is a fellowship of “super-church” into which all churches which have committed churches would dissolve and lose themselves to make visible their identity. their unity in Christ and to call Appendix A

Quite the contrary. The very diversity has more than doubled. At the same of the member churches enriches time, the Council has become much their fellowship in the Council. They more truly a world body. Very nearly come from all parts of the world. two-thirds of the original member Their members speak many different churches came from Europe and languages. How they worship God North America. Today, nearly two- and teach the Christian faith varies thirds are from the other parts of the according to their historic traditions globe. and their contemporary contexts. Churches of almost every Christian All these churches - in the words of tradition are involved in this move- the WCC basis – “confess the Lord ment towards the unity of the Jesus Christ as God and Saviour church. The Roman Catholic Church, according to the scriptures”. They though it is not a member of the seek fellowship with one another WCC, maintains regular working because, as the first assembly of the relations with the Council. WCC said in 1948, “Christ has made us his own, and Christ is not divided”. The participation of women in the life of the WCC has increased; and This fellowship is not an end in itself. their voices have been strengthened It exists in order to point to God’s in ecumenical gatherings. 176 mission and activity in the world. The fellowship the churches have Signs of growth towards Christian found in the World Council of unity can also be seen in what the Churches is not yet complete. But the churches have done together within WCC provides a space where they the fellowship of the WCC. can explore what it means to be in They have offered assistance to fellowship towards greater unity and those driven from their homes by can challenge one another to mani- war, violence, poverty and environ- fest that unity more deeply. mental destruction. They have expressed solidarity in prayer and Churches which participate in the encouragement with persecuted Council open themselves to such churches and churches seeking God’s challenges. They acknowledge that will in the midst of crisis. they are accountable to one another. Through the WCC churches have 2. There have been many signs encouraged one another to witness of growth towards Christian together to Jesus Christ in places unity during the fifty years where the voice of only one church since the founding of the World would not be heard. They have Council of Churches. learned from one another’s insights During the past half-century the into questions of doctrine and life on number of WCC member churches which they are divided. Appendix A

They have accepted the judgment The International Missionary Council, that every form of racism, also in representing an even earlier stream their own life, is contrary to the word of work for Christian unity, formally and will of God. They have chal- merged with the WCC in 1961. Ten lenged each other to replace old years later, the World Council of bonds of dominance and depend- Christian Education, whose roots lay ence by new forms of partnership. in the Sunday school movement of They have worshipped together the 18th century, became part of the using each other’s words and music, Council. and they have learned to read the Bible through each other’s eyes. Much of the energy behind the impulses for Christian unity in the Over these fifty years, a growing early 20th century came from move- number of new councils of churches ments of young people and students. and other local, national, regional The WCC shares the responsibility to and global bodies have come to build on the legacy of the ecumeni- share with the WCC in this task of cal movement with all who seek to working for the unity of the church. promote the unity of the church and 3. It is impossible to speak to bring Christians together to parti- about the World Council of cipate in God’s healing of creation: Churches apart from the ecu- • regional, national and local coun- 177 menical movement, out of cils of churches; which it grew and of which it is • organizations of churches of a an important instrument. single family or tradition; The World Council of Churches was • organizations representing a par- formed by the merger of two earlier ticular ecumenical constituency or movements for the unity of the serving a particular purpose or church: the Faith and Order move- ministry; ment, which focused on issues of • less formally structured Christian doctrine that have divided the communities and movements; churches, and the Life and Work • churches which are not members movement, which promoted collabo- of the WCC but accept the call to ration by the churches in social make visible the oneness of the action. church.

Their decision to join together in a 4. Today, no less than when the body whose membership would be WCC was founded fifty years made up of churches responded to ago, the world and the churches an appeal for the formation of a face a time of crisis whose deep- “league of churches” sent in 1920 est dimensions are spiritual. by the Ecumenical Patriarch of The world has seen many hopeful Constantinople “to all churches political and social changes over the everywhere”. past half-century. But these have Appendix A

been accompanied by new threats to tion of societies and exclusion for the welfare of humanity and creation. more and more of the human family. The moral foundations of human Colonialism has practically disap- community have become more frag- peared, but many of the nations to ile. In this situation the churches emerge from former colonies are have not always acted according to subject to new kinds of economic their commitments and convictions. and political dependency. Against the background of the spiritual crises of today, the people of The fear of a global nuclear holo- God are called to repentance, con- caust has receded with the end of version and renewal. the cold war. Yet wars are still being fought, often within countries and Are they able to live out a distinct along racial or ethnic lines. alternative to the kind of global unity which comes by way of dominance Religious loyalites are used to and exclusion? Can they demon- foment hatred and violence and the strate a convincing model of rela- lives of religious minorities are often tionships based on solidarity and precarious, even though encounter sharing, mutual accountability and between people of different faiths empowerment? has become common in many places 178 and religious freedom is established 5. The contemporary spiritual by law nearly everywhere. crises call the ecumenical movement and the World Council of Many military regimes have been Churches to reaffirm the voca- replaced by democratically elected tion of being an impulse for civilian governments. But political renewal. institutions are seeing their credibility The ecumenical movement of the diminish as evidence mounts of their 20th century has sought to bridge ineffectiveness and corruption. the gap between the churches as they are and the true fellowship with Widespread awareness of threats to the triune God and among one the global environment has not yet another which is their calling and been matched by the will to make God’s gift. radical changes in life-style. Within the ecumenical movement the As modern means of transportation World Council of Churches has and instantaneous worldwide com- sought to integrate the vision of munication bring people all around John 17:21 (“that they may all be the world closer together, economic, one... so that the world may financial and media powers are cre- believe”) with the vision of ating a kind of global unity. But its Ephesians 1:10 (God’s “plan for the price has been a growing fragmenta- fullness of time, to gather up all Appendix A things in Christ, things in heaven and ecumenical movement and the things on earth”). search for deeper fellowship.

This vision, rooted in the life of the Member churches of the Council seek: Christian churches, means that the ecumenical movement is more than • to nurture the ability to pray, live, merely a concern for interchurch act and grow together in commu- relationships. nity, dealing with disagreements through theological discussion, The ecumenical vision looks for the prayer and dialogue; renewal of the church and the world • to take responsibility for one in the light of the gospel of God’s another in a spirit of common kingdom. In the face of every threat faithfulness to the gospel rather to life, it proclaims the Christian than of judgment and exclusion; hope of life for all, the healing of the • to join in service that extends human community and the whole- beyond their own boundaries and ness of God’s entire creation. to link their own local contexts with the global reality; In seeking this renewal, the ecumeni- • to recognize that they are part of cal movement promotes cooperation a fellowship that has a voice of its and sharing, common witness and own and thus to give serious con- common action by the churches and sideration to what the Council 179 their members. In each place and in says and does on behalf of that all places, it is concerned with the fellowship; true being and life of the church as • to implement within their own life an inclusive community. the agreements reached through joint theological study and reflec- The ecumenical movement is wider tion by the fellowship as a whole; than the organizational forms it has • to support one another in times of taken. It has found expression in a need and struggle and to cele- rich variety of networks and initia- brate each other’s joys and hopes; tives for renewal among lay people, • to understand the mission of the especially women and young people. church as a joint responsibility that is shared with others, not under- 6. As part of their fellowship in taken in competition with them; the World Council, the member • to enter into a fellowship of wor- churches acknowledge a com- ship and prayer with other mon calling, which they seek to churches; fulfill together. • to take a full part in the life and By belonging to the WCC a church work of the WCC and its activi- acknowledges its willingness to iden- ties and to contribute to the tify itself in a visible, sustained and resources the Council needs to organized way with the goals of the carry these out. Appendix A

All this is summarized in the mem- organized expressions of the ecu- ber churches’ recognition of their menical movement. This equips it to “common calling” – a dynamic undertake certain specific elements understanding of the WCC as a fel- of the ecumenical vocation: lowship of pilgrims moving towards • animating and coordinating the same goal. efforts for the coherence of the ecumenical movement; 7. To help the churches to fulfill • serving as a mediator among par- together their common calling, ties in conflict and as an advocate the WCC must have an effective for groups who are unable to organizational structure. speak for themselves; The essence of the World Council of • being a seed-bed of ideas and a Churches is the growing fellowship source of analysis, drawing on the of its member churches on the way rich experiences of its member to full communion in faith, life and churches; witness. This fellowship takes organ- • demonstrating the interconnections ized form in order to enable it to be between the local and the global; an instrument for the pilgrimage • speaking a prophetic word from towards unity. the global perspective to address urgent issues of the day. To serve the ecumenical movement 180 the Council must be able to respond 8. The fiftieth anniversary of to new challenges brought by chang- the founding of the World ing times, growing discernment of Council of Churches is a fitting the ecumenical calling and new ecu- moment for the churches, at menical partners. the dawning of a new millennium, to recommit themselves The structure of the Council should to the ecumenical vision and to reflect its identity as a fellowship of deepen their participation in churches. It should do justice to the the WCC. plurality of cultures and theological The governing bodies established by and spiritual traditions represented the WCC’s constitution are the in its member churches. means of ensuring that the activities The WCC should work in an integrated undertaken by the Council as an way on the full range of the common institution are attuned to the needs calling which the churches acknowl- and concerns of its member churches edge. And it should make evident how and ecumenical partners. all of its work is rooted in the hope that God’s purposes will not fail. They should function in ways that: • ensure maximum representation The Council has a unique identity as and participation by the member the most comprehensive and repre- churches, with policies set and deci- sentative body among the many sions made in a transparent way; Appendix A

• listen to the voices of all, not just to those whose culture, language, education or experience give them special advantages in the setting of a global organization; • give priority to reflection and deliberation on the key issues facing the churches in the world today, rather than being dominat- ed by institutional concerns; • pay constant attention to the theological coherence and coordination of the WCC’s activities, rather than being a place where particular interests and agendas lobby; • establish and deepen relations with churches which are not WCC members but are open to ecumenical fellowship; • stimulate those with leadership responsibilities in member churches to take up ecumenical concerns 181 locally and to act ecumenically in their immediate context. Appendix B Members of the WCC Central Committee

Presidents His Holiness Aram I* Dr Agnes Abuom Armenian Apostolic Church (Holy See Anglican Church of Kenya of Cilicia) [Lebanon] Moderator Right Rev. Jabez L. Bryce Anglican Church in Aotearoa, New Dr Marion S. Best* Zealand and Polynesia United Church of Canada Vice-moderator H.E. Metropolitan Chrysostomos Rev. Dr Samuel Kobia* of Ephesus Methodist Church in Kenya Ecumenical Patriarchate [Turkey] General secretary H.H. Patriarch Ignatius Zakka I Iwas Syrian Orthodox Patriarchate of Antioch Members and All the East Ms Inger Aasa-Marklund 182 Church of Sweden Dr Moon Kyu Kang Presbyterian Church in the Republic Bishop Georges Abou Zakhm of Korea Greek Orthodox Patriarchate of Antioch and All the East [Syria] Obispo Federico J. Pagura Evangelical Methodist Church Ms Martha Aisi of Argentina Evangelical Lutheran Church of Papua New Guinea Rev. Dr Bernice Powell Jackson United Church of Christ [USA] Bishop Dr Hilarion Alfeyev* Russian Orthodox Church Bischof Eberhardt Renz Evangelical Church in Germany H.E. Metropolitan Ambrosios of Kalavryta and Aigealia Church of Greece

Officers H.E. Metropolitan Ambrosius of Helsinki Mrs Justice Sophia Adinyira* Orthodox Church of Finland Church of the Province of West Africa [Ghana] H.B. Archbishop Anastasios of Tirana, Vice-moderator Durrës and All Albania Orthodox Autocephalous Church *Member of the executive committee of Albania Appendix B

Mme Jeannette A. Aneye Mrs Selai Cati United Protestant Methodist Church Kiribati Protestant Church of the Ivory Coast Rev. Dr Simão Chamango Ms Keshini I. Arulendran Presbyterian Church of Mozambique Church of Ceylon [Sri Lanka] Archpriest Vsevolod Chaplin H.E. Metropolitan Athanasios Papas Russian Orthodox Church of Heliopolis and Theira Ecumenical Patriarchate [Turkey] Ms Iulia Corduneanu Mr Victor Avasi Romanian Orthodox Church Church of the Province of Uganda Rev. Inamar Corrêa de Souza* Bishop Samuel R. Azariah Episcopal Anglican Church of Brazil Church of Pakistan Ms Lois McCullough Dauway Mme Louise Bakala Koumouno United Methodist Church [USA] Evangelical Church of the Congo Rt Rev. Dr Govada Dyvasirvadam Rev. Canon Dr Trond Bakkevig Church of South India Church of Norway 183 H.E. Archbishop Aghan Baliozian Mrs Esther Malwine Edu-Yao Armenian Apostolic Church (Holy See Evangelical Presbyterian Church, Ghana of Etchmiadzin) [Armenia] Mrs Donnalie Edwards-Cabey* Pastor Oscar Bolioli Church in the Province Methodist Church in Uruguay of the West Indies [Bahamas]

Rev. Heike Bosien Rev. Dr Fernando Enns Evangelical Church in Germany Mennonite Church in Germany

Rev. Ruth Anne Bottoms Rt Rev. C. Christopher Epting Baptist Union of Great Britain Episcopal Church in the USA Rev. Avedis Boynerian Obispo Aldo M. Etchegoyen Union of the Armenian Evangelical Evangelical Methodist Church Churches in the Near East [Lebanon] of Argentina Rt Rev. Tom Butler Church of England Ms Alice-Jean Finlay Anglican Church of Canada Rev. José Domingos Caetano Evangelical Pentecostal Mission Pfr Serge Fornerod of Angola Federation of Swiss Protestant Churches Appendix B

Sra Manuela Fuentes de Capó Dr Richard A. Grounds Spanish Evangelical Church United Methodist Church [USA]

Dean Anders Gadegaard* Archpriest Mikhail Gundiaev* Evangelical Lutheran Church in Denmark Russian Orthodox Church

Prof. George Galitis Mme Titaua Hamblin Church of Greece Maòhi Protestant Church

Rev. Dr Richard L. Hamm Rev. Ying Gao Christian Church – Disciples of Christ China Christian Council [USA]

Metropolitan Prof. Dr Gennadios Bischof Dr Martin Hein of Sassima* Evangelical Church in Germany Ecumenical Patriarchate [Turkey] Rev. Gregor Henderson Rev. Fr Dr Kondothra M. George* Uniting Church in Australia Malankara Orthodox Syrian Church [India] Mrs Makiko Hirata Bischof Hans Gerny United Church of Christ in Japan Old Catholic Church of Switzerland 184 Rev. Wies L. J. Houweling Ms Silva Ghazelian Protestant Church in the Netherlands Armenian Apostolic Church (Holy See of Etchmiadzin) [Armenia] Mr Rasmus Hylleberg Baptist Union of Denmark Mrs Anne Glynn-Mackoul Greek Orthodox Patriarchate of Antioch Mr Wilhelm Harold Jap-A-Joe and All the East [USA] Moravian Church in Suriname

Rev. Iteffa Gobena* Dr Priscilla Joseph Kouc Ethiopian Evangelical Church Sudan Council of Churches Mekane Yesus Mrs Muna Kallas Malek Eden Grace Greek Orthodox Patriarchate of Antioch Religious Society of Friends – Friends and All the East [Syria] United Meeting [USA] Rt Rev. Dr Jesse M. Kamau Rev. Wesley Granberg-Michaelson Presbyterian Church of East Africa Reformed Church in America [Kenya]

Mr Gerald Green Mrs Carmencita Karagdag* Moravian Church in Nicaragua Philippine Independent Church Appendix B

H.G. Bishop Dr Basilios Karayiannis Rev. Septemmy E. Lakawa* of Trimithus Protestant Church in South-East Church of Cyprus Sulawesi [Indonesia]

H.E. Archbishop Mor Cyril Aphrem Prof. Dr Samuel Lee* Presbyterian Church of Korea Karim* Syrian Orthodox Patriarchate of Antioch H.E. Archbishop Makarios of Kenya and All the East and Irinoupolis Greek Orthodox Patriarchate Rev. Mari Kinnunen of Alexandria and All Africa [Egypt] Evangelical Lutheran Church of Finland Mr Welly Esau Mandowen Rev. Dr Clifton Kirkpatrick* Evangelical Christian Church in Tanah Presbyterian Church (USA) Papua [Indonesia]

Dra Frieda Mangunsong Very Rev. Leonid Kishkovsky* Protestant Christian Batak Church Orthodox Church in America [Indonesia]

Bischof D. Dr Christoph Klein Pasteur Marcel Manoël Evangelical Church of the Augsburg Reformed Church of France Confession in Romania Rev. Pakoa Maraki Bischof Dr Rolf Koppe* Presbyterian Church of Vanuatu 185 Evangelical Church in Germany Rev. Dr Maake J. Masango* Ms Jana Krajciriková* Uniting Presbyterian Church in Southern Africa Czechoslovak Hussite Church [Czech Republic] Rev. Erica Mathieson Anglican Church of Australia Rev. Beate Kraus United Methodist Church [USA] Rev. Jeffrey McKenzie Jamaica Baptist Union Mrs Christa Kronshage Evangelical Church in Germany Rev. Dr Héctor Méndez Presbyterian Reformed Church in Cuba Oberkirchenrätin Marita Krüger Bishop Mdimi Godfrey Mhogolo Evangelical Church in Germany Anglican Church of Tanzania

His Eminence Krystof Dr Nenad Milosevic Orthodox Church of the Czech Lands Serbian Orthodox Church and Slovakia [Czech Republic] [Serbia and Montenegro]

Rev. Cibele Kuss Mme Ngoy Mukuna Monique Misenga Evangelical Church of Lutheran Presbyterian Community of Kinshasa Confession in Brazil [Democratic Republic of Congo] Appendix B

Mrs Pragyan Mohanty-Yadav Archbishop Dr Rufus Ositelu Church of North India Church of the Lord (Aladura) Worldwide [Nigeria] Most Rev. Dr Barry Morgan Church in Wales Rev. Dr Jong-Wha Park Presbyterian Church in the Republic Prof. Rev. Dr Nicolae Viorel Mosoiu of Korea Romanian Orthodox Church Dr Vladan Perisic Serbian Orthodox Church Mr Naboth M. Muchopa [Serbia and Montenegro] Methodist Church of Great Britain Dr Rubina Peroomian Bishop Cephas Z. Mukandi Armenian Apostolic Church (Holy See Methodist Church in Zimbabwe of Cilicia) [Lebanon]

Bishop Ulises Muñoz Moraga Rev. Dr Tyrone Pitts Pentecostal Church of Chile Progressive National Baptist Convention, Inc. [USA] Pasteur Elisée Musemakweli Presbyterian Church of Rwanda Rev. Dr Staccato Powell African Methodist Episcopal Zion Mrs Patricia Mutumburanzou Church [USA]

186 Reformed Church in Zimbabwe Dr Despina Prassas Rt Rev. John Mweresa Kivuli II Ecumenical Patriarchate [Turkey] African Israel Nineveh Church [Kenya] Dr Aueh Quawas Ms Jennifer Nagel Greek Orthodox Patriarchate of Jerusalem Evangelical Lutheran Church in America Archbishop Remi J. Rabenirina Church of the Province of the Archbishop John R.W. Neill Indian Ocean [Madagascar] Church of Ireland Mr Leonardo D. Ratuwalangon Ms Margarita Nelyubova Kalimantan Evangelical Church Russian Orthodox Church [Indonesia]

Archbishop Nifon of Targoviste* Rev. Dr Bruce W. Robbins Romanian Orthodox Church United Methodist Church [USA]

Ms Idah Njobvu Rev. John Haig Roberts Reformed Church in Zambia Methodist Church of New Zealand

Mr Arthur Norman Mme Jeannine Colette Rogier-Libbrecht Evangelical Lutheran Church in America United Protestant Church of Belgium

Rt Rev. Bernard Ntahoturi Mr Georgy Roschin Episcopal Church of Burundi Russian Orthodox Church Appendix B

Mr Albert A.K. Samadder Bishop Dr Zacharias Mar Theophilus* Church of Bangladesh Mar Thoma Syrian Church of Malabar [India] Bishop Telmor Sartison Evangelical Lutheran Church in Canada Rev. Jill Thornton United Reformed Church [UK] Rev. Dr Robert Sawyer Moravian Church in America Mme Madeleine Sara Tiki-Koum (Soppo) Evangelical Church of Cameroon Dr Anna May Say Pa Myanmar Baptist Convention Rev. Stephan Titus United Congregational Church of Rev. Ashley Seaman Southern Africa Presbyterian Church (USA) Bishop Dr Christ Saban Royan Topno H.G. Bishop Serapion United Evangelical Lutheran Church Coptic Orthodox Church [Egypt] in India

Rev. Dr Natan Setiabudi Ms Chia-Chun (Annie) Tsai Kakun Indonesian Christian Church Presbyterian Church in Taiwan

Rev. Norman Shanks Rev. Dr Ilaitia Sevati Tuwere* 187 Church of Scotland Methodist Church in Fiji

Rev. Dr Hermen Shastri Rev. Lydia Veliko Council of Churches of Malaysia United Church of Christ [USA] Ms Iveta Starcova Orthodox Church of the Czech Lands Rev. Dr Cheryl H. Wade and Slovakia [Czech Republic] American Baptist Churches in the USA

Rev. Pawel Stefanowski Rev. Dr Angelique Walker-Smith Polish Autocephalous Orthodox Church National Baptist Convention USA, Inc. in Poland Bishop Anba Youannes Bishop Michael Kehinde Stephen Coptic Orthodox Church [Egypt] Methodist Church Nigeria Bishop McKinley Young* Rev. Zoltán Tarr African Methodist Episcopal Church Reformed Church in Hungary [USA]

Mrs Woraporn Tharawanich Fr Melake Tabor Teshome Zerihun Church of Christ in Thailand Ethiopian Orthodox Tewahedo Church Appendix B

During its 2002 meeting in Geneva, the WCC central committee selects Porto Alegre, Brazil, as the venue of the ninth assembly to take place in February 2006.

188 Appendix C Member Churches of the World Council of Churches

AFRICA Africa Church [Nigeria] Africa Inland Church – Sudan African Christian Church and Schools [Kenya] * African Church of the Holy Spirit [Kenya] African Israel Nineveh Church [Kenya] African Protestant Church [Cameroon] * Anglican Church of Kenya Anglican Church of Tanzania Association of Evangelical Reformed Churches of Burkina Faso * Association of Baptist Churches in Rwanda Church of Christ – Light of the Holy Spirit [Democratic Republic of Congo] Church of Christ in Congo – Anglican Community of Congo 189 Church of Christ in Congo – Baptist Community of Western Congo Church of Christ in Congo – Community of Disciples of Christ Church of Christ in Congo – Episcopal Baptist Community Church of Christ in Congo – Evangelical Community Church of Christ in Congo – Mennonite Community Church of Christ in Congo – Presbyterian Community Church of Christ in Congo – Presbyterian Community of Kinshasa Church of Jesus Christ in Madagascar Church of Jesus Christ on Earth by his Messenger Simon Kimbangu [Democratic Republic of Congo] Church of Nigeria (Anglican Communion) Church of the Brethren in Nigeria Church of the Lord (Aladura) Worldwide [Nigeria] Church of the Province of Central Africa [Zambia] Church of the Province of Southern Africa [South Africa] Church of the Province of the Indian Ocean [Madagascar] Church of the Province of Uganda Church of the Province of West Africa [Ghana] Council of African Instituted Churches [South Africa] Episcopal Church of Burundi Episcopal Church of the Sudan * Associate member churches are indicated in this list by an asterisk. Appendix C

Eritrean Orthodox Tewahedo Church Ethiopian Evangelical Church Mekane Yesus Ethiopian Orthodox Tewahedo Church Evangelical Baptist Church of Angola Evangelical Church of Cameroon Evangelical Church of Gabon Evangelical Church of the Congo Evangelical Congregational Church in Angola Evangelical Lutheran Church in Congo Evangelical Lutheran Church in Namibia Evangelical Lutheran Church in Southern Africa [South Africa] Evangelical Lutheran Church in Tanzania Evangelical Lutheran Church in the Republic of Namibia Evangelical Lutheran Church in Zimbabwe Evangelical Lutheran Church of Ghana Evangelical Pentecostal Mission of Angola Evangelical Presbyterian Church in South Africa Evangelical Presbyterian Church of Togo Evangelical Presbyterian Church, Ghana Evangelical Reformed Church of Angola Harrist Church [Côte d’Ivoire] 190 Kenya Evangelical Lutheran Church * Lesotho Evangelical Church Lutheran Church in Liberia Malagasy Lutheran Church Methodist Church in Kenya Methodist Church in Zimbabwe Methodist Church Nigeria Methodist Church of Southern Africa Methodist Church of Togo Methodist Church Sierra Leone Methodist Church, Ghana Moravian Church in South Africa Native Baptist Church of Cameroon Nigerian Baptist Convention Presbyterian Church in Cameroon Presbyterian Church in the Sudan Presbyterian Church of Africa Presbyterian Church of Cameroon Presbyterian Church of East Africa Presbyterian Church of Ghana Presbyterian Church of Mozambique * Presbyterian Church of Nigeria Appendix C

Presbyterian Church of Rwanda Presbytery of Liberia * Protestant Church of Algeria * Protestant Evangelical Church of Guinea Protestant Methodist Church of Benin Protestant Methodist Church of the Ivory Coast Province of the Episcopal Church of Rwanda Provinces of the Moravian Church in Tanzania Reformed Church in Zambia Reformed Church in Zimbabwe Reformed Church of Christ in Nigeria Reformed Presbyterian Church of Equatorial Guinea * Union of Baptist Churches of Cameroon United Church of Christ in Zimbabwe United Church of Zambia United Congregational Church of Southern Africa [South Africa] United Evangelical Church "Anglican Communion in Angola" Uniting Presbyterian Church in Southern Africa [South Africa] Uniting Reformed Church in Southern Africa [South Africa]

ASIA 191 Anglican Church in Aotearoa, New Zealand and Polynesia Anglican Church of Australia Anglican Church of Korea Anglican Communion in Japan Associated Churches of Christ in New Zealand Bangladesh Baptist Church Sangha Baptist Union of New Zealand Batak Christian Community Church (GPKB) [Indonesia] * Bengal-Orissa-Bihar Baptist Convention [India] * China Christian Council Christian Church of Central Sulawesi (GKST) [Indonesia] Christian Church of Sumba (GKS) [Indonesia] Christian Evangelical Church in Minahasa (GMIM) [Indonesia] Christian Evangelical Church in Sangihe Talaud (GMIST) [Indonesia] Christian Protestant Angkola Church (GKPA) [Indonesia] Christian Protestant Church in Indonesia (GKPI) [Indonesia] Church of Bangladesh * Church of Ceylon [Sri Lanka] Church of Christ in Thailand Church of North India Church of Pakistan Appendix C

Church of South India Church of the Province of Myanmar Churches of Christ in Australia Convention of Philippine Baptist Churches East Java Christian Church (GKJW) [Indonesia] Episcopal Church in the Philippines Evangelical Christian Church in Halmahera [Indonesia] Evangelical Christian Church in Tanah Papua [Indonesia] Evangelical Methodist Church in the Philippines Hong Kong Council of the Church of Christ in China Indonesian Christian Church (GKI) Indonesian Christian Church (HKI) Javanese Christian Churches (GKJ) [Indonesia] Kalimantan Evangelical Church (GKE) [Indonesia] Karo Batak Protestant Church (GBKP) [Indonesia] Korean Christian Church in Japan * Korean Methodist Church Malankara Orthodox Syrian Church [India] Mar Thoma Syrian Church of Malabar [India] Mara Evangelical Church [Myanmar] * Methodist Church in India 192 Methodist Church in Indonesia Methodist Church in Malaysia Methodist Church in Singapore * Methodist Church of New Zealand Methodist Church Sri Lanka Methodist Church, Upper Myanmar Myanmar Baptist Convention Nias Protestant Christian Church (BNKP) [Indonesia] Orthodox Church in Japan Pasundan Christian Church (GKP) [Indonesia] Philippine Independent Church Presbyterian Church in Taiwan Presbyterian Church in the Republic of Korea Presbyterian Church of Aotearoa New Zealand Presbyterian Church of Korea Presbyterian Church of Pakistan Protestant Christian Batak Church (HKBP) [Indonesia] Protestant Christian Church in Bali (GKPB) [Indonesia] * Protestant Church in Indonesia (GPI) Protestant Church in Sabah (PCS) [Malaysia] Protestant Church in South-East Sulawesi (GPST) [Indonesia] Protestant Church in the Moluccas (GPM) [Indonesia] Appendix C

Protestant Church in Timor Lorosa'e Protestant Church in Western Indonesia (GPIB) Protestant Evangelical Church in Timor (GMIT) [Indonesia] Samavesam of Telugu Baptist Churches [India] Simalungun Protestant Christian Church (GKPS) [Indonesia] Toraja Church [Indonesia] United Church of Christ in Japan United Church of Christ in the Philippines United Evangelical Lutheran Churches in India Uniting Church in Australia

CARIBBEAN Baptist Convention of Haïti Church in the Province of the West Indies [Bahamas] Jamaica Baptist Union Methodist Church in Cuba * Methodist Church in the Caribbean and the Americas Methodist Church of Porto Rico * Moravian Church in Jamaica Moravian Church in Suriname Moravian Church, Eastern West Indies Province [Antigua and Barbuda] 193 Presbyterian Church in Trinidad and Tobago Presbyterian Reformed Church in Cuba * United Church in Jamaica and the Cayman Islands [Jamaica] United Protestant Church [Curaçao] *

EUROPE Armenian Apostolic Church (Etchmiadzin) Baptist Union of Denmark Baptist Union of Great Britain Baptist Union of Hungary Catholic Diocese of the Old Catholics in Germany Church in Wales Church of England Church of Greece Church of Ireland Church of Norway Church of Scotland Church of Sweden Church of the Augsburg Confession of Alsace and Lorraine [France] Czechoslovak Hussite Church Appendix C

Ecumenical Patriarchate [Turkey] Estonian Evangelical Lutheran Church European Continental Province of the Moravian Church [Netherlands] Evangelical Baptist Union of Italy * Evangelical Church in Germany Evangelical Church of Czech Brethren Evangelical Church of the Augsburg and Helvetic Confessions in Austria Evangelical Church of the Augsburg Confession in Poland Evangelical Church of the Augsburg Confession in Romania Evangelical Church of the Augsburg Confession in Slovakia Evangelical Lutheran Church in Denmark Evangelical Lutheran Church of Finland Evangelical Lutheran Church of France Evangelical Lutheran Church of Iceland Evangelical Lutheran Church of Latvia Evangelical Methodist Church of Italy Evangelical Presbyterian Church of Portugal * Evangelical-Lutheran Church from Romania Federation of Swiss Protestant Churches Greek Evangelical Church Latvian Evangelical Lutheran Church Abroad [Germany] 194 Lusitanian Church of Portugal * Lutheran Church of Hungary Mennonite Church Germany Mennonite Church in the Netherlands Methodist Church of Great Britain Methodist Church in Ireland Mission Covenant Church of Sweden Moravian Church in Great Britain and Ireland Old Catholic Church of Austria Old Catholic Church of Switzerland Old Catholic Church of the Netherlands Old Catholic Mariavite Church in Poland Orthodox Autocephalous Church of Albania Orthodox Church of Finland Orthodox Church of the Czech Lands and Slovakia Polish Autocephalous Orthodox Church Polish Catholic Church in Poland Presbyterian Church of Wales Protestant Church in the Netherlands Reformed Christian Church in Slovakia Reformed Christian Church in Serbia and Montenegro Reformed Church in Hungary Appendix C

Reformed Church of Alsace and Lorraine [France] Reformed Church of France Reformed Church of Romania Remonstrant Brotherhood [Netherlands] Romanian Orthodox Church Russian Orthodox Church Scottish Episcopal Church [United Kingdom] Serbian Orthodox Church [Serbia and Montenegro] Silesian Evangelical Church of the Augsburg Confession in Czechoslovakia Slovak Evangelical Church of the Augsburg Confession in Serbia and Montenegro Spanish Evangelical Church Spanish Reformed Episcopal Church * Union of Welsh Independents [United Kingdom] United Free Church of Scotland [United Kingdom] United Protestant Church of Belgium United Reformed Church [United Kingdom] Waldensian Church [Italy]

LATIN AMERICA Anglican Church of the Southern Cone of America [Argentina] Baptist Association of El Salvador * 195 Baptist Convention of Nicaragua Bolivian Evangelical Lutheran Church * Christian Biblical Church [Argentina] * Christian Reformed Church of Brazil Church of God [Argentina] * Church of the Disciples of Christ [Argentina] * Episcopal Anglican Church of Brazil Evangelical Church of Lutheran Confession in Brazil Evangelical Church of the River Plate [Argentina] Evangelical Lutheran Church in Chile Evangelical Methodist Church in Bolivia * Evangelical Methodist Church in Uruguay * Evangelical Methodist Church of Argentina Evangelical Methodist Church of Costa Rica Free Pentecostal Mission Church of Chile Methodist Church in Brazil Methodist Church of Chile * Methodist Church of Mexico Methodist Church of Peru * Moravian Church in Nicaragua Pentecostal Church of Chile Appendix C

Pentecostal Mission Church Presbyterian Church of Columbia * Salvadorean Lutheran Synod * United Evangelical Lutheran Church [Argentina] * United Presbyterian Church of Brazil *

MIDDLE EAST Armenian Apostolic Church (Cilicia) [Lebanon] Church of Cyprus Coptic Orthodox Church [Egypt] Episcopal Church in Jerusalem and the Middle East [Israel] Greek Orthodox Patriarchate of Alexandria and All Africa [Egypt] Greek Orthodox Patriarchate of Antioch and All the East [Syria] Greek Orthodox Patriarchate of Jerusalem National Evangelical Synod of Syria and Lebanon [Lebanon] Synod of the Evangelical Church of Iran Synod of the Nile of the Evangelical Church [Egypt] Syrian Orthodox Patriarchate of Antioch and All the East Union of the Armenian Evangelical Churches in the Near East [Lebanon]

196 NORTH AMERICA African Methodist Episcopal Church [USA] African Methodist Episcopal Zion Church [USA] American Baptist Churches in the USA Anglican Church of Canada Apostolic Catholic Assyrian Church of the East-N. A. Diocese [USA] Canadian Yearly Meeting of the Religious Society of Friends Christian Church (Disciples of Christ) [USA] Christian Church (Disciples of Christ) in Canada Christian Methodist Episcopal Church [USA] Church of the Brethren [USA] Episcopal Church in the USA Estonian Evangelical Lutheran Church Abroad [Canada] Evangelical Lutheran Church in America Evangelical Lutheran Church in Canada Hungarian Reformed Church in America International Council of Community Churches [USA] International Evangelical Church [USA] Moravian Church in America [USA] National Baptist Convention of America National Baptist Convention USA, Inc. Appendix C

Orthodox Church in America [USA] Polish National Catholic Church [USA] Presbyterian Church (USA) Presbyterian Church in Canada Progressive National Baptist Convention, Inc. [USA] Reformed Church in America [USA] Religious Society of Friends – Friends General Conference [USA] Religious Society of Friends – Friends United Meeting [USA] United Church of Canada United Church of Christ [USA] United Methodist Church [USA]

PACIFIC Church of Melanesia Church of Niue [Niue Island] Congregational Christian Church in American Samoa Congregational Christian Church in Samoa Cook Islands Christian Church Evangelical Church in New Caledonia and the Loyalty Isles [New Caledonia] Evangelical Lutheran Church of Papua New Guinea Free Wesleyan Church of Tonga (Methodist Church in Tonga) 197 Kiribati Protestant Church Maòhi Protestant Church Methodist Church in Fiji Methodist Church in Samoa Presbyterian Church of Vanuatu Tuvalu Christian Church United Church in Papua New Guinea United Church in Solomon Islands United Church of Christ-Congregational in the Marshall Islands Appendix D

ber Church em es M ssembly A ery seven ce ev yea On rs

Governing Bodies

presidents Central Committee

Programme Executive Finance Committee Committee Committee

Consultative Bodies 198 Commission on Faith and Order Joint Consultative Group Commission on World Mission and Evangelism between the WCC Commission on Education and Pentecostals and Ecumenical Formation Commission of the Churches on Justice, Peace and the Integrity of Creation Commission of the Churches on International Affairs Commission of the Churches on Diakonia and Development Joint Working Group ––––––––––––– between Board of the Ecumenical Institute, the Roman Catholic Bossey Church and ––––––––––––– the WCC Communication Advisory Group ––––––––––––– Reference Groups

Programme and management Regional, Churches national, General Secretariat which are not local councils members of churches of the WCC

Christian Other world organizations communions and groups International ecumenical Churches' organizations Specialized Ministries Christian communities and movements Appendix D

Programme and management

Ecumenical Faith General Secretariat Institute, and Order Bossey General Secretary

Mission and Church and Ecumenical Deputy General Secretary Ecumenical Formation Relations Executive Secretary Justice, Inter-religious Peace, Relations and Creation Director Director Dialogue of of Programme Management 199 International Affairs, Decade to Peace and Overcome Human Security Violence

Diakonia and Ecumenical Solidarity Focus on Africa

Publications and Research

Income Public Human Resources Finance Monitoring Information and Development

Ecumenical Action by Ecumenical Advocacy Churches News Alliance Together International Appendix E Public Issues Adopted by the WCC Central and Executive Committees, 1999-February 2005

Statements The Nuclear Non-Proliferation Treaty, NPT (EC 2/2004) Chechnya (EC 2000) Sudan (EC 8/2004) 50th Anniversary of the Creation of the Office of the UN High Commissioner Human Rights and Languages of for Refugees (UNHCR) (EC 9/2000) Indigenous Peoples (CC 2005)

Nuclear Disarmament, NATO Policy and Countries Affected by the Tsunami the Churches (CC 1/2001) (CC 2005)

200 Situation in the Sudan (CC 2001) International Criminal Court (CC 2005) Zimbabwe (EC 9/2001) Detainees Held at Guantanamo Bay (CC 2005) South Asia (CC 2002) Iraq Crisis: Enhancing Peace, Violence in Colombia (CC 2002) Accountability and the Rule of Law Ecumenical Response to the Israeli- (CC 2005) Palestinian Conflict in the Holy Land (CC 2002) Memoranda and Threats of Military Action against Iraq Recommendations (CC 2002) Response to Armed Conflict and Against Military Action in Iraq (EC International Law (CC 1999) 2/2003) Practising Hospitality in an Era of New Iraq (CC 2003) Forms of Migration (CC 2005)

Liberia (CC 2003) Minutes Europe (CC 2003) Nigeria (CC 1999) The Wall in the Occupied Palestinian Jerusalem (CC 1999) Territories and Israel’s Annexation of Palestinian Territory (EC 2/2004) Indonesia (CC 1999) Appendix E

Peace and Reconciliation between Other Ethiopia and Eritrea (CC 1999) Resolution on Jerusalem Final Status Cyprus (EC 2000) Negotiations (EC 9/2000)

Indonesia (EC 2000) Uprooted People (EC 1/2001)

Situation in the Holy Land after the Study Document on the Protection of Outbreak of the Second Palestinian Endangered Populations in Situations Uprising (CC 2001) of Armed Violence: Towards an Ecumenical Ethical Approach (CC Colombia (CC 2001) 2001) Cyprus (CC 2001) Resolution on the Palestinian-Israeli Indonesia (CC 2001) Conflict (EC 9/2001)

Peace Process in Sudan (CC 2002) Letter to the Churches in the US Following 9/11 (EC 9/2001) Tragedy of 11 September 2001 and the Implications of the US Government’s Response (CC 2002)

Re-negotiation of the Compacts of Free Association between the USA and the Federated States of Micronesia and 201 the Republic of the Marshall Islands (CC 2002)

Cyprus (EC 2/2003)

Peace Process in Sri Lanka (EC 2/2003)

The Responsibility to Protect: Ethical and Theological Reflection (CC2003)

Cyprus (CC 2003)

Occupied Palestinian Territories (CC 2003)

Zimbabwe (CC 2003)

Sudan (EC 2/2004)

India/Pakistan Composite Dialogue (EC 2/2004)

Economic Measures for Peace in Israel/Palestine (CC 2005) 202 Executive Summary of the Pre-assembly Programme Evaluation 203 28 June 2005

Including Recommendations Adopted by the Central Committee of the World Council of Churches February 2005 Executive Summary of the Pre-Assembly Programme Evaluation

1. The evaluation process

1.1 The evaluation terms There was great convergence on of reference findings in general, and during the For the first time in its history, the February 2005 central committee WCC has engaged in a major assess- meeting representatives of the mem- ment of its programmatic work with ber churches indicated that the and for the global fellowship from report “rang true” from their per- the perspective of the constituency.1 spective. Although evaluation of pro- The executive committee decided on gramme priority setting and decision- the terms of reference in February making by governing bodies was not 2004 and nominated four persons, part of our mandate, it should be Marion Best, William Ogara, Sylvia noted that self-evaluation by pro- Raulo and Georges Tsetsis, to carry gramme committee and central com- out the evaluation process. The cur- mittee indicate a desire for improve- rent global ecumenical context as ment in this area of their work. A full described in the Harare to Porto 40-page report has gone to the Alegre report needs to be taken into assembly programme guidelines account in reading this summary. committee to assist them in their work, including a short evaluation of 204 1.2 Evaluation methodol- each individual programme, and is ogy and limitations available on http://www.oik- The information-gathering process oumene.org/GEN_8_Report_on_the included listening to the constituen- _Pre-A.676.0.html . cy, both the voices and the silence. While our team has recognized limi- Questionnaires and interviews, both tations in this evaluation process, with individuals and groups, were this assessment of WCC programmes the methods used. Input was has brought significant information received in one way or another from from the constituency about the about one half of the member image of the WCC, the reception of churches representing every region. its programmes, the issues that are In all there was contact with over most pressing for them and the 300 individuals from the constituen- methodologies that they found most cy during the data-gathering useful. Many who responded processes including some regional applauded the WCC for undertaking group interviews and 59 in-depth such an exercise and it was seen as individual interviews. The team also a desire on the part of the Council to recognized the active and self-critical be transparent and to seek improve- participation of the staff leadership ments in a number of areas. group2 and staff programme teams who were interviewed twice during the process. Executive Summary of the Pre-Assembly Programme Evaluation

2. Summary of key findings

2.1 Meeting overall bly and they continued to be identi- programme goals fied as pertinent. To what extent have the pro- Harare programme directions were grammes implemented during the generally assessed to be too wide- period of evaluation met the over- ranging especially since dwindling all goals set by the last assembly human and financial resources have and the subsequent programme poli- resulted in the WCC being able to cy framework defined by the central achieve less. Repeatedly we heard committee and by the that the Council must do less and commissions/advisory bodies? do it well. Priorities have to be set “It is difficult to understand what based upon a clearly articulated the overall goals are; it seems there vision and through determining are several different layers.” 3 what a global body, taking the funding realities into consideration, Main findings best does. Most respondents indicated they were not familiar with the overall or Team conclusions •Appreciation was expressed for specific programme goals. Although 205 our evaluation team assumed the what had been achieved especially overarching vision for the work of in the light of financial restraints the Council is the Common and staff reductions. Achievement Understanding and Vision (CUV) of goals, when general knowledge document,4 many respondents said was low, was interpreted by the the WCC’s vision is “blurred”. respondents as equalling owner- Having a clearly articulated vision is ship: this is when programmes are essential for setting clear overall being used and/or affirmed by their goals for the programmatic work. own constituencies. • Respondents were able to identify While they were not able to name a number of issues that were high- specific programme goals, most had lighted at the eighth assembly and a general knowledge of the issues are still considered timely and there the Harare assembly identified and was general satisfaction that WCC to which the Council had given its is working with those, although attention. The issues most often they were not able to identify spe- named were violence, HIV/AIDS, eco- cific programmes. nomic justice, focus on Africa, and •The lack of a clear overarching the relations of the Orthodox church- vision has made it difficult to set es and others within the WCC. All understandable overall goals for these issues had been subjects of the programme work and to set discussion during the eighth assem- priorities. Executive Summary of the Pre-Assembly Programme Evaluation

•The governing bodies5 have difficul- to which these had been combined ty in setting programme priorities to create a programme that the and in carrying out their role of ini- churches were able to relate to easi- tiating, monitoring and terminating ly, could use/draw inspiration and programmes, and this calls for a ideas from for their own reality, and more flexible and transparent pro- linked them with other churches and gramme framework. actors around the globe. •Because the Harare assembly and the subsequent central committee Some specific programmes were meetings were unable to clearly mentioned and the evaluation identi- articulate overall programme goals fied characteristics of these pro- and set priorities, the result has grammes in order to discern what been that the WCC is trying to do makes a WCC programme relevant more than it can effectively handle and significant to various parts of given the extent of its financial and the constituency. It is recognized human resources. Guidelines need that, while many WCC programmes to be given for setting programme are designed and implemented to priorities following the ninth meet the needs of member churches, assembly. there is also the need for member churches to be challenged and hori- 2.2 Relevance, pertinence zons broadened by what the WCC 206 and significance offers. To what extent are the programmes Specific programmes identified in this relevant, pertinent and significant in area of inquiry as relevant to the relation to the priority needs of the constituency were the Decade to constituency, and how were these Overcome Violence; the work of the programmes able to adjust to chang- Bossey Ecumenical Institute in ecu- ing world contexts and emerging menical formation; ethics of life and needs? alternatives to globalization, espe- “The relevance and ownership of cially in the area of economic justice; programmes are weakened when it HIV/AIDS; uprootedness; and the is perceived that it is a separate special focus on Africa. agenda from the normal life of the churches.” Advocacy at the global level in relation to a number of issues was men- Main findings tioned as an important and funda- The issues of relevance, pertinence mental function of the WCC. The and significance were most often Ecumenical Disability Advocacy interpreted by the respondents as Network and Indigenous peoples relating to the importance of a par- programmes are examples of work ticular issue for the constituency, the centred outside Geneva that are creative methods used by a particu- considered significant and point to lar WCC programme, and the extent the need for more thoroughly evalu- Executive Summary of the Pre-Assembly Programme Evaluation ating the potential in this type of 2.3 Ownership and networking. impact of programmes To what extent have the pro- The Special Commission on Orthodox grammes been owned and used by Participation in the WCC was deemed the constituency, and have they pro- significant and relevant as an example duced a lasting or significant of activity that responded to a partic- impact (positive or negative, intend- ular situation and need of the Council ed or not) in the life of the churches and its constituency. It is an example and of the people they serve? of the Council finding a way to discuss and formulate new ways of "To be positive, one should say that working in the midst of difficult and during the last few years the Council divisive issues. While it started mainly has shown more awareness and con- as a concern for the regions where cern to make an impact, make a dif- the Orthodox constituency is strong, ference." the results have a potential to reshape relations within the whole Main findings fellowship. Impact is not easily measured within such a short period (effectively the Team conclusions years 1999-2003), as it is by nature •The programmes most often identi- long-term. In this respect, it was fied as relevant and significant by interesting to note that when 207 respondents were the ones that answering impact, people would were addressing issues that were refer to such past programmes or urgent or timely in their context or activities of the WCC as the Decade deemed fundamental for the mis- of Churches in Solidarity with sion of the Council. Women; Baptism, Eucharist and •There are clear characteristics for the Ministry; the long record of human- programmes that were most often rights work in Latin America; the mentioned: in addition to the issues, Programme to Combat Racism – all the work done has been done in still perceived as impacting the life of cooperation with the churches in the the churches with the profound regions and had a clear ownership, changes they brought with them. the WCC’s role was one of facilitating, coordinating, accompanying, Ownership and use of programmes is networking, connecting and/or a major factor for impact and many capacity-building in the churches were self-critical of •Solid theological frameworks are their lack of involvement. Introducing needed for the work being under- new subjects, clear communication taken. and time-lines were other important •Those with high relevance were elements. There had to be a clear also often programmes with a clear role of the churches either as initia- direction and scope, and communi- tors (acute problems facing church- cated well. es), implementers (being part of the Executive Summary of the Pre-Assembly Programme Evaluation

execution of the programme or part giving impact in the future) of the of an advocacy effort) or by challeng- present work. This is also needed to ing their own ways of working/help- track unwanted or unexpected ing them address an acute need. The impact of programmes. programmes needed to reach grass- •Communication about the pro- roots and be empowering. The lan- grammes and their goals and guage and accessible ways of objectives is the key element in addressing issues were mentioned as spreading the impact beyond those important elements in spreading directly linked to programmes, and information about programmes. The in the majority of cases it needs to dominance of English puts limita- be strengthened. tions on who is reached. Many pro- •Resolving the dilemma of commit- grammes have positive side effects in ment in principle but on the other terms of giving people involved a hand a lack of interest and owner- more global, open identity and ship by many member churches is changed relationships but this is not another challenge (including a lack documented or analyzed and an of financial commitment). A key issue important dimension of the pro- to be addressed is how to set loose grammes is lost. the existing potential of involvement in the member churches. While there is more awareness of the •The greater the role of the local 208 need for improvements in pro- churches, the greater the impact. gramme planning, the WCC still lacks This needs to challenge the pro- a fully functioning planning, monitor- gramme designs if the WCC is real- ing and evaluation mechanism. Such ly to make a difference. a mechanism would include goal- oriented plans with objectives and 2.4 Impact of programmes indicators on impact and systematic on strengthening the follow-up and processing of feed- fellowship back. Follow-up is especially impor- To what extent has each individual tant in order to learn from both suc- programme served the CUV cesses and failures. process, facilitating the cooperation among the churches and offering Team conclusions involvement and commitment to the •Planning for a time scope of several constituency, and has the overall years is important for any desired impact strengthened the fellow- lasting impacts. ship? •There is an urgent need to develop further the existing programme “Fellowship must go beyond live- management mechanism and put and-let-live. It is more than warming into place a functioning planning, up ourselves. It must enable us to monitoring and evaluation mecha- change where change is deemed nism and indicators to assess any essential for the achievement of our measurable impact (or even results mission.” Executive Summary of the Pre-Assembly Programme Evaluation

Main findings widen the fellowship. Some fear The document “Towards a Common resources given to widening the fel- Understanding and Vision” contains lowship will mean less for deepening the guiding vision of the WCC upon it. There needs to be more intentional which its mission and programmatic and strategic planning with both the life is based. It declares that the regional ecumenical organizations WCC is a fellowship of churches that and the Christian world communions. desires to move to visible unity and Programme work needs to be to carry out their common calling assessed not in isolation but collec- through witness and service to the tively and move towards a “knitting world. Given the foundational nature together” of the programmes by the of the CUV, it was surprising to dis- various players. cover in the evaluation that for most of the respondents the CUV was Team conclusions either unknown or has remained a •If the CUV is to remain the vision historical document. statement of the WCC, it needs to be clearly rearticulated and inter- The majority said the work of the preted, the language simplified and Special Commission had contributed the document widely shared. to deepening the fellowship. There •The majority of respondents said the are many voices anticipating that the Special Commission contributed to Council’s move to consensus deci- deepening the fellowship. 209 sion-making will increase under- •Processes and methods that con- standing, build trust and deepen tribute to deepening the fellowship relationships within the fellowship. include creating “ecumenical On the other hand, there is also con- space”, church-to-church visits, vis- cern about the extent to which the its by WCC staff, capacity-building prophetic role of the Council can be and establishing and nurturing net- safeguarded in the light of this works, hence enhancing the rela- change. Other means affirmed for tional side, and several new initia- deepening and strengthening the fel- tives are helping to widen the fellowship included team visits, “Living lowship. Letters” with the emphasis on •Human resources are being church-to-church visits, visits by the stretched as the Council works on general secretary and WCC staff both deepening and widening the teams. fellowship. Ways to utilize the time The CUV also puts emphasis on and talents of individuals and widening the fellowship, and there churches beyond WCC staff need to have been a number of initiatives in be increased. this area since the eighth assembly •While affirming the reconfiguration for which many expressed apprecia- process, some said its relationship tion. However there is a creative ten- to the CUV needs to be clarified. sion as WCC tries both to deepen and •In order to strengthen the fellow- Executive Summary of the Pre-Assembly Programme Evaluation

ship, the WCC needs to examine There are additional issues that need how programme work is designed to be noted in the strategic follow-up together with other actors. There is of those who participate in WCC- a need for a clear intentional strat- related events. They often feel they egy for involvement in each of the do not have enough information, but regions following analysis and a an equally important challenge is revisioning of roles. that they do not always know how to •The WCC has done well to hold the use the information they have and fellowship together in the midst of how to disseminate it in an effective significant challenges. The struggle way. Lack of preparation and follow- is, however, far from over given the up was not only identified as a WCC demands by the constituency and problem but were acknowledged the WCC has to invest resources in with self-criticism. creating space for fellowship to Team conclusions continue. There is a value in staying •A more systematic analysis of the together even in difficult times. methods used in some programmes with the successful record of involv- 2.5 WCC methods and ing the constituency e.g. through ways of working in rela- studies, research, sharing staff, vis- tion to programmes its to churches is an important ele- “WCC methodology? The first thing ment when rethinking the methods 210 that comes to my mind is an elderly used by the Council. gentleman reading his paper to us.” •Communication of the programmes Main findings needs to be built into the design of Communication within and beyond the programme and the overall the constituency was the most often area of communication needs to be cited area of problems and potential- strengthened for the Council. ities. The use of alternative pedagogi- •Meetings and gatherings need to cal approaches and an overall ecu- be linked to clearly outlined menical formation aspect in all the processes seen in the frame of con- work is crucial. In this respect the tinuous ecumenical formation. WCC is perceived as lacking compe- •Programme designs need to be tence in the use of innovative based on involving the constituency methodologies. at all levels. •The use of different methodologies Meetings, consultations and confer- needs to be looked at strategically ences dominate the picture. While and the choice based on core func- their importance in creating personal tions, such as strengthening the fel- relations and human interaction are lowship. still valued, they are too often per- •The use of commission and com- ceived as didactically archaic and mittee members, participants and seen as isolated events without a members of governing and advisory process of preparation and follow-up. bodies in advocating and communi- Executive Summary of the Pre-Assembly Programme Evaluation

cating the fellowship should be sys- looked at from a strategic point of tematically thought through and view.

3. Overall assessments of programmes and recommendations

While our team has recognized limi- With some notable exceptions the tations in this evaluation process, this programme work at present is per- assessment of WCC programmes has ceived as having limited relevance brought significant information from and impact and hence has limited the constituency about the image of ownership in the constituency. the WCC, the reception of its programmes, the issues that are most Those programmes identified as pressing for them and the method- being most relevant and significant ologies they found most useful. Many with the highest ownership by the respondents congratulated the WCC churches are ones where the issues for undertaking the evaluation and being addressed are timely. The pro- for seeking transparency and grammes most often commended were also those where they had improvements in a number of areas. 211 Our team acknowledges the active been able to interconnect with and self critical participation of the regional, national or local initiatives. leadership group and programme Some of these were regionally based staff teams in this endeavour. and some had very light structure.

Our analysis of the results in surveys With this in mind, a flexible pro- and interviews points to the need gramme structure is needed to for new and different ways of think- address the rapidly changing envi- ing and structuring the programme ronment. This includes a transparent work. If the CUV is intended to pro- and accountable way to initiate, vide the stated vision for the WCC, reformulate and terminate pro- it needs to be the key element in grammes. The WCC will need to play shaping the programme work. many different roles in the programme work such as facilitating, There is a need for the WCC to coordinating, convening, connecting, implement systematic planning, listening, accompanying and capaci- monitoring and evaluation mecha- ty-building. The classical programme nisms with clear objectives, indica- divisions still found in the Council do tors and specific follow-up. not resonate with many churches Otherwise it is difficult to assess the especially in the South who want the lasting and significant impact of par- WCC to accompany them in mission, ticular programmes. education and diakonia in an inte- Executive Summary of the Pre-Assembly Programme Evaluation

gral way as they themselves do. In summary this evaluation points to Building and nurturing relationships the need for the WCC to build its and communication were identified programme work around five core as key elements that must be attend- functions that need to be addressed ed to in all the programmes, in order globally. Throughout the report we to overcome the distance between have stated the need for good foun- the constituency and the WCC. dational study and theological Language appeared frequently as a grounding for the work undertaken; limiting factor in utilizing resources, the importance of advocacy work due to the predominant use of that enables the prophetic voice of English as well as what is referred to the churches to be heard; the as “Eurocentric” language and expressed need of the constituency methodologies. for capacity-building; and repeatedly the need for the Council to build and There was wide acknowledgment of nurture relationships with and the dedication of the staff working between the churches and the wider with reduced human and financial constituency. The Council must wisely resources. Repeatedly there was an and carefully steward the human, appeal for the WCC in the light of financial and physical resources that funding realities to do less and do it have been entrusted to it. All this well and to set priorities based on needs to be communicated in a time- 212 key criteria and have more realistic ly and imaginative way. and achievable goals. It is essential that adequate programme guidelines In summary, a culture of transforma- be given to the ninth assembly in tion needs to be embraced by the order for the Council to have an staff and the constituency. Such a achievable and appropriate set of renewal has to address fundamental programme initiatives for the period issues in the culture of the organiza- following that assembly. tion in its ways of thinking, acting and relating.

Notes: management and the executive secretary in 1. Our team has understood the term con- the General Secretariat. stituency in a wide sense in the spirit of the 3. Quotations in italics throughout this sum- CUV. While the major emphasis was on mary are from constituency responses. member churches, the information gathering 4. CUV is a policy statement adopted by the also encompassed NCCs, members of com- central committee in 1997. missions and advisory groups some of whom 5. Governing bodies: the central committee were not from member churches, CWCs, on the advice of its programme committee REOs. has responsibility to initiate and terminate 2. The staff leadership group is composed of programmes. The executive committee is the general secretary, deputy general secre- responsible for monitoring programmes and tary, director of programmes, director of activities. Executive Summary of the Pre-Assembly Programme Evaluation

Recommendations Adopted by the Central Committee, February 2005

Note: The evaluation team has cho- •the central committee reaffirm the sen not to repeat their recommenda- CUV document as an expression of tions as these were presented and the vision of the WCC as a fellow- discussed at the programme commit- ship of churches; tee in sufficient detail. We have •ways be found to make the docu- therefore provided an extract of the ment more easily accessible so as recommendations as adopted by the to facilitate greater ownership of central committee. this vision.

Pre-assembly programme The programme committee draws evaluation attention again to paragraph III of 1 Purpose and vision the constitution. Beyond stating the The primary purpose of the WCC primary purpose, it says: is expressed in the constitution as: Para III: Purposes and functions In seeking koinonia in faith and life, “The primary purpose of the fellow- witness and service, the churches 213 ship of churches in the World Council through the Council will: of Churches is to call one another to •promote the prayerful search for visible unity in one faith and in one forgiveness and reconciliation in a eucharistic fellowship, expressed in spirit of mutual accountability, the worship and common life in Christ, development of deeper relation- through witness and service to the ships through theological dialogue world, and to advance towards that and the sharing of human, spiritual unity in order that the world may and material resources with one believe.” another; •facilitate common witness in each The programme committee believes place and in all places, and support that the CUV (Common Understand- each other in their work for mission ing and Vision document), adopted by and evangelism; the Harare assembly in 1998, ampli- •express their commitment to diako- fies the constitutional vision for the nia in serving human need, break- WCC as a fellowship of churches. ing down barriers between people, Recognizing that the pre-assembly promoting one human family in jus- evaluation report highlights that this tice and peace, and upholding the document is not well known in the integrity of creation, so that all may member-church constituency, the experience the fullness of life; Programme Committee recom- •nurture the growth of an ecumeni- mends that: cal consciousness through pro- Executive Summary of the Pre-Assembly Programme Evaluation

cesses of education and a vision of prophetic, or in advocacy with life in community rooted in each those whose voices are not always particular cultural context; easily heard. •assist each other in their relation- •Third, by listening to, reflecting with, ships to and with people of other accompanying and challenging: faith communities; - the member and associate mem- •foster renewal and growth in unity, ber church constituency – nurtur- worship, mission and service. ing relationships; - the wider constituency – as repre- These purposes and functions sented by the mapping exercise of demonstrate the breadth of the the reconfiguration process; vision of the WCC and provide a - the wider world – as an interna- foundation for the programmatic tional body with links to global work of the Council. organizations and, at the other end of the spectrum, with grass- 2 Unique role of the WCC roots movements, both secular At the same time that this breadth of and related to other faith commu- vision exists, the pre-assembly pro- nities. gramme evaluation has clearly heard •Fourth, by facilitating a stewardship the call for the WCC to do less, yet of ecumenical resources – seeing with sharper focus, and to do it well. collaboratively the human, financial 214 A key question is what can the WCC and physical resources as an inte- do, uniquely, as a global fellowship gral part of any accountable pro- of churches? gramme work. The Programme Committee rec- Whilst any particular programme or ommends that a fourfold strategic activity of the WCC may most clearly focus be adopted as the means by relate to one of the above, the pro- which the Council can develop gramme committee believes that it is greater clarity and coherence in its important that every programme unique role as a global fellowship of relate in some way to all four of churches. these. Additionally, the fourfold strategic focus provides an internal coher- Fourfold strategic focus: ence for the total programming •First, deepening the fellowship through any one of these four through developing clear theologi- approaches. It provides a mind-set cal foundations, enabling study and within which the detailed planning, reflection from a variety of perspec- monitoring and evaluating of pro- tives to be brought into dialogue gramme work is to be carried out. and relationship together. •Second, enhance the role of the 3 Assembly responsibilities churches in speaking out together The programme committee gave con- and enabling others to speak out in sideration to the mandate for the ways that may become seen as assembly programme guidelines Executive Summary of the Pre-Assembly Programme Evaluation committee (APGC). It noted that it is 4 Anticipating programmatic the task of the assembly “to deter- design and staffing in 2006 and mine the overall policies of the World in the post-assembly period Council and to review programmes The period between the assembly undertaken to implement policies and the 2006 central committee previously adopted” [Constitution V. meeting will be a necessary time for 1.c.4] . the staff to focus upon developing and providing programmatic design The APGC is mandated to propose proposals for the 2006 central com- policies for all further programme mittee. work of the WCC. In doing so, the APGC may give examples of pro- The programme committee grammes which would follow the recommends that: policy. However, it is not the task of the APGC to propose programmes. the work of the staff during that period from the assembly until the The programme committee recom- September central committee meet- mends that the APGC: ing be in the light of the following: •policies established by the 1) review the programmatic work of assembly; the WCC using the report From •a review and carrying out of the Harare to Porto Alegre; process to close programmes from 215 2) receive the pre-assembly evalua- the period before Porto Alegre that tion report, parts 1 and 2, and an should not be continued as a result amended part 3; of assembly actions and new direc- 3) propose overall policies for future tions; programme work; •attention to effective methodolo- 4) look broadly at possible priorities gies in light of the fourfold strategic for future work in light of the focus, including giving special assembly mandate; attention to the networks method- 5) propose ways of working with its ology utilized in the DOV process; report in the period prior to the •plans clearly in line with the finan- September 2006 central committee cial resource forecasts provided by meeting. the WCC income coordination and development office and the finance For the sake of continuity of the pro- committee; grammatic life of the Council and an •the building of a clear, well-func- understanding of respective roles, tioning planning, monitoring and and of the fourfold strategic focus, evaluation mechanism that is prin- the programme committee also rec- cipally a tool for joint learning, self- ommends that at least three mem- analysis, reflection and improve- bers of the current programme com- ment; mittee be nominated by the executive •consideration of the possible need committee to serve on the APGC. and the wisdom of conducting Executive Summary of the Pre-Assembly Programme Evaluation

external evaluation of programming •clearly define issues that are (a) of not recently evaluated and that is a long term nature, (b) time-bound, continuing. and (c) specific/urgent; •make documented choices about The programme committee also priorities based on: recommends that: - core competence the staff leadership group act upon - listening to and involving the con- the WCC pre-assembly evaluation stituency management report and report to - what is best done globally the executive committee concerning - funding realities; its implementation. •build in a clear exit strategy – plan the phasing 5 Additional recommendations out/reconfiguring/reshaping in all The programme committee recom- programme designs; mends that: •ensure that there is a communica- The staff leadership group prepare tion strategy developed relative to documented proposals for considera- each programme and carried out in tion by the programme committee to: the various constituencies.

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