This week major international Christian youth movements, including the World Alliance of YMCAs, are calling for more efforts for Christian unity. The call comes during the 100th anniversary of the Week of Prayer for Christian Unity.
Youth movements issued a joint letter to the heads of the Roman Catholic Church, the World Council of Churches, Christian World Communions and Regional Ecumenical Organisations, calling on them to share ecumenical dialogue with young people:
“While we know that you, as senior church leaders, are committed to Christian unity, we still experience disunity among Christians. For example, many of us feel pain when we are not able to celebrate the Eucharist together and be united at the Lord’s Table.”
The letter points out that young people have been pioneers of the Ecumenical movement for many years:
“Since the nineteenth century, youth have been praying for unity through, for instance, the World YMCA and YWCA Week of Prayer and World Fellowship ….Millions of young people around the world from different denominations are working together to express our faith through service to communities and each other. Young people have a strong desire to respond to the Gospel.”
Young people are calling on church leaders to involve them in ecumenical dialogue. At the same time they are committing themselves to raise awareness of the importance of Christian unity among young people, to deepen cooperation amongst youth organisations as a model of Christian unity, and to develop joint activities among young people that respond to social issues, bringing God’s message of hope and reconciliation.
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| Dr. Aruna Gnanadason |
Dr. Aruna Gnanadason, Executive Director at the World Council of Churches
for Planning and Integration
Dr. Aruna Gnanadason is a feminist theologian from India, who is presently Executive Director for Planning and Integration in the General Secretariat of the World Council of Churches (WCC). She was until recently Coordinator of the Justice, Peace and Creation Team and the Women’s Programme of the WCC.
There is nothing wrong with being proud of one’s nation. We can celebrate when our nation accomplishes something – from winning a football match to making a discovery that will enhance the quality of life. One can feel proud thinking of the beauty of a mountain or waterfall, or a sandy beach in one’s country. And, what should make us even more proud are those moments when one’s country would speak out clearly against war and nuclear armaments, would abolish all forms of discrimination against any group of people, would give leadership to weaker nations in trade negotiations, or would take courageous actions to protect the earth!
Unfortunately, these moments of brave actions do not happen as often as we would wish. In fact, what we hear of more often is aggressive nationalism, invasions and hostility for the sake of one’s own people at the cost of other nations and other peoples, selfish protection of one’s own economic interests, and the desire to expand one’s power over other nations. What is particularly disturbing is the far too rapid and destructive use of the resources of one’s own nation and that of others, so as to sustain a wasteful and consumerist lifestyle.
What does global citizenship require of us? In such a world global citizenship seems like a distant and unreachable dream, but as Christians we are challenged to live as citizens of the world because we are charged with the gospel mandate of belonging together and to each other. On a more worldly level, the dramatic changes in the climate in this past year make us keenly aware of how interconnected we are on this planet. The whole world is experiencing the impact of climate change, and unseasonal rains, floods and droughts are all placing tremendous burdens on the earth and therefore on all of humanity. Where we are heading is very uncertain. But we still refuse to learn from our past mistakes and make the urgent but so necessary choices and life decisions that are needed to protect the earth.
The commitment to the sustainability of the whole earth goes hand in hand with the sustainability of communities. The question at stake is not just the sustainability of the earth for future generations but for the present peoples of the world – all people and not just some. The integrity of the earth provides the theological and moral framework for this. Speaking out and challenging the present market driven economic model and the destructive development paradigm that goes with it is the first requirement. The last 200 years of industrialisation have depleted more resources than all past history.
The Kyoto Protocols to control carbon dioxide emissions still lack the signatures of some nations – and in fact, we need to go even further as the limits set in Kyoto are now outdated goals and far from adequate. According to 1997 statistics, humanity’s average ecological footprint measured 2.3 hectares of ecologically productive space, while only 1.7 hectares was available. This overshoot of 35 percent indicates that humanity’s consumption exceeds what nature can generate on a continuous basis. Today, the statistics are even more alarming, with patterns of consumption only growing.
We can learn from the wisdom of those who have been excluded and their knowledge systems which have been suppressed by dominant ways of knowing. There has to be a challenge to so-called scientific knowledge systems that are both androcentric and anthropocentric and therefore limited in their scope. There is hope in the principal of subsidiarity - of local communities defining their own needs and creating the tools they require to make this real. This also calls us to recognise that other faith traditions have resources for the care of the earth.
Liberation and eco-theologians have attempted to deconstruct some theological concepts such as “dominion” and “stewardship” which have legitimised the attitude of a hierarchy of being and the preeminent position we claim for ourselves. A traditional reading of some of these concepts has led to the theological justification of aggressive anthropocentrism. By placing humanity separate from the rest of creation this theology has also isolated God - placing God outside of the earth. Feminist and eco-theologians challenge the language for God radically. The image of God as a mother, nurturing the earth is affirmed. Reference is made to the universe as the body of God. This is radical, because traditionally, God has been cast “in male images, the symbol of divine mystery” and “is most often modeled in monarchical terms, so that God is a transcendent ruler who has dominion over the world….. As a result, divine attributes were described in stark contrast to creaturely limits.” A caring image of God and therefore a caring relationship with the earth must become the heart of our faith. This is another requirement.
Mahatma Gandhi once said, “The world has enough for everyone’s needs, but not enough for everyone’s greed” – he is right. We are called to make those personal life style choices which will be respectful of the finite resources of the earth. Challenging the burgeoning consumerism that is quickly becoming a global trend is therefore another requirement. However, we must not forget that the final solutions do not lie just in individual actions of care for the earth but in transformation of an unjust world order, because: “the debt to nature cannot be paid person-by-person in recycled bottles but in the ancient coin of justice.”
If we would just live our faith according to some of these values, we can indeed boldly claim our place as citizens of the world, with the privilege of protecting the earth and the peoples of the earth!
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Hassan Faraj, Advocacy Youth Member of the East Jerusalem YMCA, represented the World Alliance of YMCAs at an internship programme on interreligious and intercultural dialogue run by Pax Romana (the International Catholic Movement for Intellectual and Cultural Affairs). The programme took place in Bilbao, Spain, from 10th - 19th December, 2006.
I found this programme to be very useful in developing my communication and listening skills, as well as my ability to present myself as a Palestinian refugee, living under occupation. The title of the programme explains the aim - the necessity of bringing people of different faiths, cultures and principles together to engage in dialogue regarding difficult issues. One thing I learned was the importance (and challenge at times!) of just listening to and understanding those whose ideas I disagreed with.
The fact that I was a Palestinian-Muslim representing the YMCA, a Christian non-governmental organisation, made a strong impact on the participants. In fact, the feedback I received indicated that people were surprised the conflict is not, and never has been about religion. In Palestine you will rarely, if ever, find a feud or any hatred among Palestinians or towards Jews based purely on religion. On the contrary, I insisted, it is a political conflict based on equal rights and land.
As if to illustrate my point, my travel experience on the way back from Spain to Amman sorely reminded me of the difference in privilege amongst the participants. During my stop-over in France, the flight was delayed. As a result, I missed my connecting flight and had to spend an extra day in France. After Air France took one look at my passport, they realised that my visa had expired (for the one day I was delayed!). They immediately called the French security officials who detained me, and ordered me to give them all of my personal belongings and money. For 10 hours they stuck me in a holding room, which I was not allowed to leave. Then a few soldiers came and transferred me to a jail where I was held with people who had been caught illegally sneaking into the country, seeking asylum. The treatment was so dehumanising and degrading, far from how I expected to end my wonderful lesson in cooperation and mutual understanding.
But the internship was an excellent opportunity to cooperate with those who shared in it, and an attempt to reach an understanding of our differences and difficulties. It was also a lesson and reminder that great patience and understanding is needed in the 'journey for justice'.
In struggle for my rights,Hassan Faraj
Interreligious and Intercultural Internship ProgrammeBilbao, SpainDecember 10th -19th 2006
Extract from Participants' Statement
We, young people from 5 continents, representing a diversity of cultural, religious and spiritual backgrounds - Art of Living Foundation, Bahá'í, Brahma Kumaris, Buddhism, Christians of Catholic, Orthodox and Lutheran confessions, Hinduism, Islam, Judaism - gathered in Bilbao, Basque Country, at the 2nd Internship Programme on Intercultural and Interreligious Dialogue.
Recognising and respecting our different identities, we chose to share our lives for a short while, reflecting on the question, "Can we live together?"
We realised that dialogue is a process of understanding our own identity and the identities of others that begins with the willingness to listen to one another with mind and heart. We confirmed our conviction that our own is only one of many ways to live. We shared prayer, finding a common connection despite differences in language, religious tradition and culture.
We commit ourselves to be multipliers of the idea of intercultural dialogue in our own communities, countries and societies. The embodiment of this commitment will be the creation of a network of young people of all religions willing to share perspectives and engaging in common initiatives.
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December 2006 Issue of YMCA World : Putting Faith into Action
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Service at the Chapel of the Ecumenical Centre in Geneva, where the World Council of Churches, the World Alliance of Reformed Churches, the World Lutheran Federation, the World Student Christian Federation and other ecumenical organisations have their headquarters.
The prayer was led by Dr. Bart Shaha, the Secretary General of the World Alliance of YMCAs and Ms Natalie Fisher-Spalton, the Deputy General Secretary of the World YWCA. Every year since 1904, the World YWCA and the World Alliance of YMCAs have issued a joint call to prayer during the Week of Prayer and World Fellowship, which is a time for our two organisations to pray and act together on a particular theme in solidarity with members and partners around the world. It is also a time to energise and renew ourselves in our commitment to the mission for which we stand.
This year, the theme of the Week of Prayer, which concludes on Saturday, 18th November, is “Changing Lives, Changing Communities”.
Photos Gallery and small videos
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Extracts from a speech by Msgr. John Mutiso-Mbinda, on the occasion of the Third Seminar on Christian Mission organised by the Brazilian Federation of YMCAs. Msgr. Mutiso-Mbinda is a member of the Pontifical Council for Promoting Christian Unity and sits on the World Alliance of YMCAs' Committee on Christian Mission and Ecumenical Relations.
1. Introduction
From the perspective of non-governmental organisations (NGOs) such as the YMCA, social responsibility would mean that the role and responsibility of their members as citizens is to help improve society by taking a proactive approach. According to Roselyn Polk , the following elements are descriptive of social responsibility:
· recognition and acceptance of the consequences of each action and decision one takes;
· caring attitude towards self and others;
· sense of control and competence;
· recognition of basic rights of self and others;
· understanding the importance of volunteering in social and community activities;
· development of leadership, communication, and social skills.
I believe that all the above aspects can easily be applicable to the mission and focus of the YMCA at the local, regional and global levels.
The term 'sustainability and growth' seen in the context of social responsibility, becomes a further challenge to both church and society, and for that matter to all ecumenical organisations including the YMCA. Sustainability is intended to be a means of configuring society and human activity so that society and its members are able to meet their needs and express their greatest potential in the present, while preserving biodiversity and natural ecosystems, and envisaging these ideals enduring in time. That is the ideal, but the reality as we know is quite a different matter.
Against the background of this general understanding of the concepts, I now venture to lay down the theological foundations of the topic.
2. Theological foundations
The human person
The first theological principle centres on the human person, who is created in God's image. "So God created humankind in his image, in the image of God he created them, male and female he created them" (Gen 1:27). For this reason, the Catechism of the Catholic Church teaches that "the human person … is and ought to be the principle, the subject and end of all social institutions." What is at stake here is the dignity of the human person "whose defence and promotion have been entrusted to the creator, and to whom the men and women at every moment of history are strictly and responsibly in debt."
"These rights are … the basis of the moral legitimacy of every authority; by flouting them, or by refusing to recognise them in its positive legislation, a society undermines its own moral legitimacy."5
Respect for the integrity of creation
The seventh commandment of God implies that Christians respect the integrity of creation. The Catholic understanding of this holds that "animals, like plants and inanimate beings, are by nature destined for the common good of humanity, past, present and future. Man's domination over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his neighbour, including generations to come; it requires a religious respect for the integrity of creation".
Universal destination of created goods
A clear expression of this principle was developed by the Second Vatican Council as follows: "God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis. Whatever the forms of ownership may be … attention must always be paid to the universal purpose for which created goods are meant. In using them, therefore, a man should regard his lawful possessions not merely as his own but as common property in the sense that they should accrue to the benefit of not only himself but of others".
Solidarity of human beings
One biblical example of solidarity among human beings is the story of the Good Samaritan (Lk 10:25-37) which urges us Christians to show solidarity to all without exception; to be neighbours to all in need in the world. Solidarity has to do with sharing with others what God in his graciousness has given us, and that includes our leisure time too. One good example of giving our time is volunteer work. The theme of the coming YMCA World Council in Durban, South Africa in July this year precisely focuses on solidarity: "Ubuntu: striving together for life and peace".
Subsidiarity
A global community should not interfere in the internal life of a national community and a national community should not interfere with the internal life of a local community. Rather, the higher order should support the lower order when needed with a view to facilitating coordination of activities of the lower order with the activities of the rest of society. … In order to widen the participation of all stakeholders in the programmes the YMCA carries out at any given level, there has to be active involvement of all actors responsible for the implementation of, for example, the Global Operating Plan (GOP), promoting synergies, interaction, innovation and joint learning between participants, particularly on the basis of the principle of subsidiarity. What is important in this process is to guarantee an appropriate accountability on the part of all involved and a better balance in their representation from different levels.
3. Social responsibility of the YMCA
In the light of the above principles, I would like to develop some suggestions on how the YMCA could meet the challenges of social responsibility in the context of its own sustainable growth.
Primacy of the human person
The good of the person is the ethical norm that must guide all activities. The affirmation of the primacy of the person is the key to the struggle against everything that oppresses human beings. Advocacy strategies geared towards poverty eradication, HIV/AIDS awareness, access to clean drinkable water, access to essential drugs, participation in social, economic and political life need to be for the good of the human person.
Priority of ethics over technology
Consequently, the question that needs to be asked is: "What should be done in accordance with the human dignity of the person," and not, "What can be done?" In other words, what people can do and the available possibilities are clearly not always and necessarily ethical. The priority of ethics challenges us to take seriously the role of advocacy and capacity building in order to empower people to take their lives and futures into their own hands.
Need for a culture of solidarity
In today's world of advanced technology, an early warning system can, for example, deliver information on a looming drought and consequently help to deal with an impending situation of insufficient grain to feed those at risk. Ideally this is the way things should happen, but we all know too well that it is not enough for technicians to advise governments on the results of early warning on drought, there has to be a sharing of the necessary resources both at the national and international levels. Such sharing requires a culture of solidarity.
4. Some conclusions
The main content of my paper outlines five principles that underlie the social responsibility of individuals, institutions and society in terms of sustainable growth.
In view of these principles, I would like to make three brief conclusions.
(a) Being socially responsible for the YMCA means a better coordination of the GOP which requires not only human and material resources, but also on-going communication at all levels.
(b) In terms of strategic directions, "strengthening the Movement" at all levels must not be an effort for its own sake, but must have a deliberate emphasis on the primacy of the person, in order to address the qualitative aspect rather than the quantitative one. One way of doing this, I believe, is to give the Movement a "spiritual dimension", that is, giving a spiritual context to the activities of the YMCA.
(c) Finally, being socially responsible means a deliberate effort to create a culture of solidarity, a culture of "Ubuntu: striving together for life and peace". The YMCA Global Operating Plan therefore needs to be understood in terms of an inclusive operating plan at all levels of the Movement. In other words, this is a strategy and a plan whereby all stakeholders are part of the process and participate fully in all steps of decision-making and implementation.
Msgr John Mutiso Mbinda
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by Dr Bartholomew Shaha, Secretary General, World Alliance of YMCAs
Introduction
The group of young people from Europe and North America who gathered in Paris in August 1855 to form an international body of YMCAs, perhaps never imagined that the movement which they created would move so rapidly beyond all boundaries to every continent, serving as a "Christian leaven" to unite people of every race, every creed and every social background. Indeed, the hundred and fifty years history of the global YMCA movement is a unique story of soul searching to understand Christ's call to work for the "fulfilment of the reign of God" amidst the harsh realities of the world.
Today, the YMCA works in 125 countries, has a membership of over 40 million world-wide, and reaches many more people through its diverse programmes. Of course, not all of them would know that this organisation was a pioneer in the ecumenical movement and that it continues to pursue its mission of working with all people, irrespective of their race, colour, or creed, towards a society characterised by justice, love and peace.>>>
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Final Statement from the Consultation Ecumenism in the 21st Century
30 November-3 December 2004
Introduction
"For the peace of the whole world,
the stability of the Holy Churches of God
and for the Union of All,
Let us pray to the Lord."
(St. John Chrysostom)
1. In the spirit of this prayer, the World Council of Churches invited a group of 106 representatives from churches, agencies/specialised ministries, regional and national councils of churches, Christian World Communions and international ecumenical organisations to a consultation on "Ecumenism in the 21st Century," held at Chavannes-de-Bogis, Switzerland from 30 November to 3 December 2004.
2. The need for such a consultation comes from the fact that Christians face new challenges in the world and that new and effective ways of working together are required in order to respond to the demands of the world from the perspective of the Gospel of Jesus Christ.
The Ecumenical Movement
3. There is a rich history of ecumenical traditions and achievements which served as the starting point for these discussions. The term 'ecumenical' embraces the quest for visible Christian unity, which is undertaken in theological study, in common witness in the world-wide task of mission and evangelism as well as in diakonia and the promotion of justice and peace.
4. Participation in the ecumenical movement follows from and leads toward shared faith in the Triune God and common Christian values. Before his crucifixion Jesus Christ prayed for his disciples and all Christians: "that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me" (John 17:21). Thus Christian unity is related to the unity of the Triune God. We are therefore urgently called to transform our self-centred mentality into selfless love for the other and the society of which we are a part. As Christ is one with his father we too as Christians have the vocation to be one. We have the duty to make evident that Christianity is a unity in which the many form a unique whole. Their belonging together is based on the unity of the work of God the Father through the Son and the Holy Spirit. Accordingly the renewal of the ecumenical movement is an invitation to all involved to go beyond the present boundaries, to interact with each other and with society. "It is a call to bear witness to unity by making an optimum use of the abilities, history, experience, commitment and spiritual tradition of everyone involved. This includes submission to one another and the search to understand the will of the Lord in a spirit of repentance and reconciliation."
5. The ecumenical movement today is carried out at different levels by churches acting through conciliar bodies (e.g. WCC, regional ecumenical organizations, sub-regional fellowships and national councils of churches) Christian World Communions, ecumenical communities, mission agencies, theological colleges and associations, ecumenical academies and lay training centers as well as agencies/specialized ministries, international ecumenical organizations and many other ecumenical bodies. It is obvious that the ecumenical movement is far wider than any one institution and includes all those who yearn for unity and all those who dream of a common Christian voice on the burning issues of the day.
A Time of Change
6. The ecumenical movement is living and operating in a world which is constantly
changing. The political constellation is very different from what it was during the 20th century. The world today is dominated by a concentration of extreme power and wealth. As people seek to affirm their identities in the light of globalizing forces, increasingly many are identifying themselves in terms of their religion.
7. It is a world of brilliant new technologies and a world in which millions of people suffer from hunger and die from rampant violence. The environment is threatened with destruction because of disrespect for creation.
8. People in many regions are increasingly embracing the view that another world is possible. They are seeking a world undergirded by a deep sense of spiritual discernment. The growth of civil society is transforming communities and nations. Those who have traditionally been marginalized and excluded are struggling to make a more just and peaceful world possible.
9. These changes are also affecting the churches. Declining membership in some European and North American churches will have consequences for the material resourcing of ecumenical bodies in the future, while at the same time prompting new relationships of genuine partnership between churches of the North and those of the South. The proliferation of non-governmental organizations has created a more competitive environment in which churches and their related organizations sometimes struggle for survival, but also opens up new possibilities of partnerships and coalitions in the cause of peace, justice and the care of creation.
10. This has changed the ecumenical life of the churches. There are important new ecumenical actors who are not formally included in the existing structures and there are some in the ecumenical family who do not feel valued by others. Many new ecumenical organizations have been created, giving rise to fears that all of these ecumenical bodies cannot be sustained. Churches complain that there are too many levels of "belonging." Insufficient programme co-ordination by confessional and ecumenical bodies may represent duplication of efforts. There are questions around membership and around funding of the ecumenical movement.
11. The primary structures of the ecumenical movement were established decades ago, when both the world and the churches were in a very different place. Today
the world challenges us in ways that we have not known before.
Ecumenism in the 21st Century
12. In recent years, discussions about the effects of the changing world on the ecumenical movement have taken place in different fora. In November 2003, a consultation on "Reconfiguration of the Ecumenical Movement" in Antelias/Lebanon affirmed the urgency of the issues and called for further discussions to "re-vitalize the ecumenical movement and to ensure that our structures and our actions respond to the changing global realities." In this line, the meeting in Chavannes-de-Bogis continued the work and looked into the question of how to find a new configuration or re-shaping which strengthens ecumenical relationships and structures in face of the new challenges mentioned above. The new study of current ecumenical structures and relationships (Mapping the Oikoumene), the Reflections on Ecumenism in the 21st century, both published by the WCC (2004) and the reactions from the churches to the report of the Antelias Consultation (2003) provided insightful resources in the deliberations of this consultation.
Recognizing that any discussion of structures must be guided by the values and vision of the ecumenical movement, the following vision was identified:
13. We hope that the ecumenical movement in the 21st century will be a special space:
· where more and more Christians are involved in the work of Christian unity, and the fellowship among the churches is strengthened
· where open and ecumenically-minded culture is fostered in the everyday lives of people in their own contexts and where ecumenical formation is a central focus at all levels of church life, from the local to the global
· where spirituality is the basis of the life of Christians together and where, as individuals, churches and organizations, Christians can pray together and can encourage each other to discern God's will for their lives
· where all, including the marginalized and excluded, are welcomed into inclusive and loving communities
· where relationships, built on mutual trust, are strengthened between all parts of the ecumenical family
· where each Christian can be supported in practising responsible stewardship and where churches and Christian organizations can be mutually accountable to each other
· where diversity of cultures and traditions is recognized as a source of creativity
· where hospitality is manifest towards those of different faiths and where dialogue is encouraged
· where young people are encouraged to join in and to lead
· where women's visions of being church are shared
· where the ministry of healing is carried out in shared actions
· where the healing of memories leads to reconciliation
· where, together, we are enabled to be prophetic in confronting the injustices and violence of the world and to take risks in our commitment to justice and peace when Christ calls us to do so.
14. We recognize that there are still many issues that divide us which need to be overcome. But we still hope that the Holy Spirit leads us to the end that one day we can celebrate the Eucharist together as the sign of our unity.
15. The process of moving towards a new configuration of the ecumenical movement is urgent. Financial difficulties in many churches put pressure on the ecumenical movement to reconsider how it works. But the needs coming from a changing world also ask for a common agenda which harnesses collective energies to work together for the healing of the world. Moreover, a need is felt for more effective instruments in the quest for Christian unity given the changing landscape of Christianity.
16. A new configuration of the ecumenical movement will require change from our churches and our organizations. Structures are needed which are less rigid, more flexible, and which lead us to develop more collaborative initiatives with each other. Beyond structures, we seek to change the way we work and to find more creative and innovative opportunities for working together.
17. Participants expressed their hopes that the Global Christian Forum would provide an opportunity for broadening the ecumenical movement. Cooperation in the area of diakonia and mission was considered as a way to strengthen relationships between Pentecostal and other churches.
18. With any new configuration, WCC has a leading role to play in facilitating, networking, coordinating and challenging churches and organisations within the ecumenical movement.
19. The following section presents specific recommendations to the churches, the WCC, the REOs and NCCs, the Christian World Communions, the international ecumenical organizations, and the agencies/ specialised ministries.
Recommendations
Participants celebrated the fact that this diverse group of representatives from the broader ecumenical movement had come together at Chavannes-de-Bogis to reflect together on a new configuration of the ecumenical movement. This was a special event and participants expressed their joy at being together. In fact, some felt that WCC's role in facilitating such a gathering is a model for its future work in creating ecumenical space. While the recommendations below focus largely on issues of structures and relationships, participants affirmed the need for renewal, for "re-freshing" the ecumenical movement in a way which focuses less on institutional interests and more on fostering a spirit of collaboration. The need to develop more effective ways of working in order to witness to the world - in areas such as justice, reconciliation, and inter-faith dialogue - is a strong motivation for grappling with many and diverse structural issues.
Working groups during the meeting made many recommendations on specific issues which are incorporated into the summary report of this meeting. These provide broad and important suggestions for the work of the churches and other participants in the ecumenical movement. In particular participants recognized the essential role of ecumenical formation for the future ecumenical movement and urged all churches and organizations to make this a priority, for example in religious education and in selecting representatives to ecumenical events. Churches are encouraged to ensure that their members who have ecumenical experiences are able to share these experiences with their Church.
The recommendations presented below focus on only a few concrete steps which can be taken in the immediate future. At the same time, it was recognized that the process of developing a new configuration of the ecumenical movement is a long-term one which will require discussion and reflection by the churches and indeed by confessional and ecumenical bodies.
1. A Reaffirmation of the Theological Basis of the Ecumenical Movement
We affirm that theological dialogue about the nature of unity and the church is a priority for all ecumenical work and should be re-vitalized. The WCC's Faith and Order has a central role to play in shaping the multilateral dialogue on issues (both theological and social) uniting and dividing the churches today, and in monitoring and mapping the many bilateral dialogues on church unity. A statement on the church as local/universal, living in unity/diversity is now being prepared for the 2006 WCC Assembly. We strongly recommend that the WCC and its member churches continue theological reflection on the nature of the church, particularly on the biblical understandings and different theological interpretations of the church.
2. Mapping of Programmatic Work
WCC is asked to facilitate a mapping study of existing programmatic work of ecumenical and denominational bodies, identifying who is doing what in which area of work and the financial resources which support these programmes. This is intended to serve as a tool for avoiding duplication and fostering cooperation and could build on the annual WCC Ecumenical Partner Survey. Such a mapping exercise could also provide opportunities for mutual learning. As this is a substantial task, it may be necessary to limit the scope of the study.
This mapping could be supplemented by case studies by appropriate bodies, in which a small group of people analyze and learn from specific examples of programmatic collaboration or overlap.
3. Clarifying the Respective Roles of WCC, REOs, and NCCs
We see a need for the WCC, the regional ecumenical organizations (REOs), and national councils of churches (NCCs) to clarify their programmatic roles, to discuss and formulate a common agenda and to stimulate collaborative action in order to achieve greater ecumenical coherence. WCC is asked to work with REOs and NCCs to develop an appropriate process for furthering these discussions, by building on work carried out through the Common Understanding and Vision process.
The principle of subsidiarity -- ensuring that decisions are made closest to the people affected -- may be helpful in delineating roles. Greater coherence could also be fostered by:
· Linking governing bodies (for example, the REOs could organize joint meetings in each region)
· Clearer accountability of representatives participating in ecumenical bodies to the churches they represent
· Clearly formulated agendas for regular meetings between WCC, REOs and NCCs
· Organizing meetings between REOs and Christian World Communions
REOs and NCCs also have a responsibility to encourage ecumenical formation among their constituencies and they are asked to work with theological institutions in their regions to organize seminars on ecumenical formation.
4. Clarifying the Role and Space of Agencies/Specialized ministries within the Ecumenical Movement
As diakonia is an essential part of being church, and as agencies/specialized ministries are recognized as an integral and indispensable part of the ecumenical movement, the Consultation agreed to ask:
· WCC to invite the agencies/specialized ministries to discuss together the shape and form of their institutional space
· WCC to include agencies/specialized ministries in its strategic planning and on-going work in the field of diakonia and development, relief and advocacy
· Similarly, agencies/specialized ministries to share their plans with WCC which in turn will seek to share them more broadly with ecumenical partners.
5. Towards Enhanced Collaboration with Christian World Communions
WCC is asked to facilitate a consultative process to explore the nature and form of a common Assembly or process that will draw the Christian World Communions, international ecumenical organizations, REOs and the WCC into a common ecumenical agenda. The possibility can also be explored of working with WCC's Faith and Order Plenary Commission and the Commission on World Mission and Evangelism in planning future meetings.
Further work is also needed to discuss ways in which Christian World Communions can more effectively participate in the work and life of WCC.
6. Exploring Possibilities for Greater Financial Stability
In light of the financial difficulties being faced by many ecumenical organisations, WCC is asked to facilitate a task force in which representatives from different ecumenical bodies, including from agencies/specialized ministries, can explore together additional and new ways of funding ecumenical work. Collaboration between churches, NCCs, REOs and WCC is needed in the regions to increase possibilities of raising funds for the common ecumenical movement. The Consultation stressed that building relationships is essential to efforts to increase financial support for ecumenical work.
7. The Role of WCC
Participants affirmed that WCC is a privileged instrument, entrusted with ensuring the coherence of the ecumenical movement. As a fellowship of churches it has an important prophetic role.
All organisations within the ecumenical movement, including WCC, need to change to address the challenges of today. The consultation recommends that in setting its priorities, WCC includes the following:
· Providing space for the ecumenical movement to formulate a common ecumenical vision for the 21st century
· Considering comprehensively the results and significance of bilateral theological dialogue at national, regional and international levels
· Facilitating a common theological understanding of diakonia among churches and agencies/specialized ministries
· Providing a forum for exchange of information and common advocacy against injustice, perhaps through coordinating advocacy vis-ŕ-vis the UN
· Facilitating constructive cooperation and accountability between different partners in the ecumenical movement
· Facilitating a process of bringing the specialised staff of ecumenical organisations into regular and systematic conversation and information-sharing in order to develop common work plans.
In terms of structures it is recommended that WCC consider a balance between permanent tasks and time-limited, urgent projects.
8. Establishment of a Continuation Group
In order to continue this process, a continuation group will be established as soon as possible and will be composed of 15 representatives of different constituencies, as follows:
5 representatives of member churches (to be selected by the WCC Executive Committee)
1 representative of the Roman Catholic church
1 representative of Pentecostal churches
2 representatives from ecumenical youth organizations
1 each from REOs, CWCs, NCCs, agencies/specialized ministries, international ecumenical organizations and ecumenical renewal communities.
Each of these constituencies will name their own representatives by 14 February 2005 and the names will be shared with the WCC Central Committee for information.
WCC will convene this group and a first meeting will take place in the first half of 2005.
Terms of reference for the Continuation Group:
· Review the recommendations from this meeting, establish timelines and monitor their implementation to determine which can be implemented in the short and long term
· Set priorities among the recommendations, and
· Decide and accompany the process of working towards a new configuration of the ecumenical movement. (This may include, at some point in time, another consultation.)
9. The Need for Inclusive Participation
The continuing process of developing a new configuration of the ecumenical movement must include the increased participation by women and youth and priority should be given to participation from the South.
10. Going Forth
As only 106 representatives participated in this consultation, Ecumenism in the 21st Century, participants agreed to discuss the issue of a new ecumenical configuration with their churches and constituencies and to refer relevant measures to their respective governing bodies. The continuation group is asked to provide regular updates on this process to participants in this consultation as well as to the broader ecumenical constituency.
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The Christian Mission and Ecumenical Relations Committee of the World Alliance of YMCAs made some key decisions for the Movement at its recent annual meeting in Hong Kong. Here, Alice Pedersen, Deputy President of the World Alliance of YMCAs and Chairperson of the Committee, presents these decisions and the thinking behind them.
"Globalisation has created two main classes - those who count and those who do not count. Those who count are consumers who make up the global market. They are about 600 million people. Those who do not count are the rest of the world, about 5.5 billion people."
This quote comes from the latest report of the Secretary General of the World Alliance of YMCAs and reveals the harsh realities of the world: the economic and power divide where growing poverty affects the vast majority of the world's population.
The Christian Mission and Ecumenical Relations Committee decided to work on theological reflections on the theme, "Good news to those who don´t count and those who do." The main reason for this is that the YMCA is called to reflect on the Good News: that in God´s eyes the least, the last and the lost always count; that God is not satisfied with waste, not even 1%, as we can see in Luke 15, where Jesus leaves 99 sheep in order to find the last one. The YMCA worldwide family is also called to work for just peace. This includes a transformation and another way of thinking, and a reconciliation between those who count and those who do not count, rooted in the Christian gospel.
A Palestinian Christian, Naim Ateek, has expressed the same idea in the following way:
"I believe that Christ represents the vulnerable people of our world - the poor, the suffering, and the oppressed. Christ stands for every man and woman of sorrows who are condemned by the powers. He stands for the oppressed Iraqis and the oppressed Palestinians. He stands on behalf of everyone whom the powers of this world - whether religious, political, or economic - trample and crush. He stands on behalf of the millions of people who, symbolically, are tried illegally at night and found guilty. They are the forgotten, those who do not count, whose lives are deemed worthless by the powers."
As a Christian, lay, ecumenical Movement we are constantly challenged to formulate and reflect on what it means to be a Christian Movement. It is important that, from time to time, we formulate basic documents on the identity and the mission of the YMCA, as has been done in the Paris Basis, Kampala Principles and recently the very important document Challenge 21. But these docoments must still be interpreted, put into our cultural context and translated into practical action through constant theological study, because the question, "What is the good news today?" has to be put in the context of time, and of social and cultural realities.
These theological reflections could be linked to the 150th Anniversary of the World Alliance of YMCAs in 2005, the 16th World Council Meeting in 2006 in South Africa, the World Week of Prayer, and perhaps also to area and national events. Perhaps some national movements have already prepared reflections, liturgies or articles on this theme? If so the Committee would be pleased to hear about them.
The Christian Mission and Ecumenical Relations Committee was asked by the Executive Committee to work with the following resolutions from the 15th World Council Meeting in Mexico: "Resolution on Racial and Ethnic Justice", "Armenian Genocide", "Economic Justice and Trade", "Slavery and Reparations" and "Peace with Justice in Israel and Palestine". As part of a plan to implement all these resolutions, the Committee decided to prioritise the resolution on Israel and Palestine.
World Alliance staff in Geneva have already done a lot of work to implement this resolution, and the President, Caesar Molebatsi, and the Secretary General, Bart Shaha met with representatives from the Middle East Committee of YMCAs in order to discuss the ongoing and constantly escalating conflict in Palestine/Israel. "Nothing about us without us" was decided as the basic way of working with the Middle East Committee.
The Christian Mission and Ecumenical Relations Committee, and later the Executive Committee, adopted ideas to implement the part of the Resolution which speaks about working with the World YWCA on a joint project for an international coordination desk in Geneva, and this was later approved by the Executive Committee. The task of this desk will mainly be co-ordination and education.
The tasks are many, but there are also many, too many, in this world, who do not count in the eyes of the world. But it is different in God´s Reign, and therefore it is also different in the YMCA.
God bless your work in the YMCA.
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Forty-eight young Hindus, Christians and Muslims from eight Asian countries met in Hyderabad, India from 5-11 September 2004 to attend a consultation on 'Living our Faiths in Community' organised by the Asia and Pacific Alliance of YMCAs (APAY), the Christian Conference of Asia (CCA), and the Church Development Service (EED), Germany.
A highlight of the consultation was the way participants joined together in worship. "This experience has enriched our moral values and guided us to live life in peaceful ways," said Mohamad Abbas Noorani, a Muslim from Gujarat, India. Divya Wilson, a Hindu from Hyderabad, India, said, "Devotion for me is communication with God and a very important part of the day. Devotion brings peace all over my being."
Ashima Kaul, a women's activist from Kashmir, India, spoke about the divisions in the Kashmir region. "Peace building, reconciliation, and justice are most important in the context where I work," she said. Both Hindus and Muslims claim that their community's pain, reality, oppression and victimisation is greater than the other. Ashima was hopeful that children will be possible change makers in this deeply divided society.
Siriphone Niradsay, a participant from the Catholic minority of Laos said, "I lived in a family where interfaith practices are always tolerated. Trust, respect and love are valued most in our families. Religious practices and observances of two religions are allowed and encouraged. I'm open and appreciate Buddhist religious practice and sometimes I also join them. Every religion teaches us to be good. Conflict only begins when a person doesn't follow what their religion asks them to follow."
During the five days, these young people explored, shared and deliberated on how their different religions can be used to promote peace, harmony and unity in their communities, their region and the world.
Lakshan Dias
Executive Secretary for Programmes
Asia and Pacific Alliance of YMCAs
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