essere chiesa insieme / uniting in diversity

Transcription

federazione delle
chiese evangeliche in italia
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This project is partly funded by the EU-Commission.
The views expressed and information provided by the project and the partners involved do not
necessarily reflect the point of view of the European Commission and do in no way fall under
the responsibility of the European Commission.
I. INTRODUCTION ................................................................................................... 5
THE PROJECT "ESSERE CHIESA INSIEME/UNITING IN DIVERSITY" (D. PESCHKE) ............................5
INFORMATION SHEET ......................................................................................................................6
II. PREPARATORY PROCESS................................................................................ 8
a) PREPARATORY MEETINGS ...........................................................................................................9
1) Regional Seminars in Italy.................................................................................................................................... 9
2) Meetings of the National Working Group "Essere Chiesa Insieme"................................................................... 15
3) Meetings of the CCME Task Force on "Black and Migrant Churches" ............................................................. 18
b) DOCUMENTS AND PREPARATORY PAPERS ................................................................................24
A God who welcomes strangers and crosses frontiers (C. Bianchi) ....................................................................... 24
Hanbit Community Church in Cologne, Germany (Y.-J. Choi) .............................................................................. 25
Les communautés chrétiennes étrangères : enjeux et collaborations (B. Couyauld).............................................. 28
Essere Chiesa Insieme – gemeinsam Kirche sein (A. Dupré) ................................................................................. 32
Migrants provide a lifeline for churches (R. Gledhill)............................................................................................ 35
Europe's Changing Face (G. ter Haar)................................................................................................................... 36
Cooperation between immigrant churches and mainline churches (J. den Hollander) .......................................... 45
Background paper for the working group on mission (S. van't Kruis).................................................................... 49
Bibliography (S. van't Kruis) .................................................................................................................................. 52
Ecclesiology, identity and ethnicity (S. van't Kruis)................................................................................................ 53
The prophetic role of Christians in Europe today (S. van't Kruis).......................................................................... 61
Migrant churches as a challenge for ‘mainline Christianity’ in Europe (B. Plaisier)............................................ 63
“The Universal Church” (S. Ribet)......................................................................................................................... 65
The Language of Faith, “Between Babel and Pentecost” (S. Ribet)....................................................................... 67
“Multicultural Society” (S. Ribet) .......................................................................................................................... 69
III. THE CONFERENCE......................................................................................... 72
a) OPENING OF THE CONFERENCE .................................................................................................73
Opening Worship (E. Ribet) .................................................................................................................................... 73
Opening of the Conference (G. Long) ..................................................................................................................... 74
The participation of churches of the diaspora in the common mission of the churches in Europe
(J.A. de Clermont) ................................................................................................................................................... 76
b) ROUND TABLE: "THE CULTURAL INTEGRATION PROCESS IN VARIOUS EUROPEAN
COUNTRIES FROM A MIGRANT POINT OF VIEW" .......................................................................80
The Spanish ministry of the Church of Sweden – Diocese of Stockholm (D. Calero) ............................................. 80
An Orthodox Contribution (M. Cermakova) ........................................................................................................... 82
A View on Being Church Together: The Phenomeon of Immigrants and Cultural Diversity (G. Ennin)................ 84
The Work of the Catholic Church with Migrants in Italy (B. Mioli) ....................................................................... 85
Black Majority Churches: A British Perspective (J. Ozigi) .................................................................................... 87
An Open Letter to Christians in Europe (C. Taguba) ............................................................................................. 89
C) RESULTS OF THE CONFERENCE .................................................................................................92
Reports and Recommendations of the Workings Groups ........................................................................................ 92
Programmatic Statements ..................................................................................................................................... 101
The Project "Essere Chiesa Insieme/Uniting in Diversity": Evaluation from a Muslim Point of View ................ 105
IV. REACTION OF THE PROTESTANT PRESS ............................................. 111
AGENZIA STAMPA NEV - NOTIZIE EVANGELICHE .....................................................................112
NEV - MONTHLY NEWS IN ENGLISH ............................................................................................116
V. APPENDIX.......................................................................................................... 118
PARTICIPANTS OF THE CONFERENCE “ESSERE CHIESA INSIEME / UNITING IN DIVERSITY” ........119
PROGRAMME FOR THE CONFERENCE...........................................................................................128
WORKING GROUPS .....................................................................................................................130
HYMNBOOK/INDEX OF HYMNS ...................................................................................................131
Doris Peschke
The increasing number of black and migrant churches in European societies has become more visible in recent years. As societies in most European countries are made up of persons from various
ethnic and cultural backgrounds, also Christian congregations of different traditions, denominations,
language and culture assemble to worship God. The Churches’ Commission for Migrants in Europe
has addressed the related ecumenical challenges during the fourth European Consultation on Migrant Churches, held in Ciampino, Italy, 26-28 March 2004.
This consultation has been prepared jointly with the Federation of Protestant Churches in Italy and a
Task Force from the CCME membership in the past year. The Italian Protestant Churches offered
this opportunity as a focal point in their pilot project on migrant churches. It was the opportunity to
learn about the changes in a country, which only recently has realised that from an emigration
country it has turned into an immigration country. For the minority Protestant Churches in Italy the
challenge is on various levels: The Protestant Churches grow in numbers by immigrants belonging
to the same confession, in a number of congregations, the new citizens are already a majority.
Prayer and worship in the mother tongue is important to religious life of a person, at the same time,
Christians believe and confess the one church. How can we be Church together is thus the title of
the Italian programme, uniting in diversity describes the careful steps undertaken at various levels
in European societies.
The consultation brought together experience from North to South and East to West of Europe.
Many issues were discussed, the need for migrants to form congregations and the need for churches
to find structures to include migrant churches. The transformation of communities through encounters with persons of other language and background.
We are pleased to offer this compilation of texts of the intense discussions at Ciampino for further
reflection and continuous work. Ecumenical challenges are ahead of us, but like in Ciampino, we
should also take time and effort to celebrate diversity in order to proceed towards coming closer to
be Church together.
Doris Peschke
CCME General Secretary
CCME is the ecumenical agency on migration and integration, refugees and asylum, and against
racism and discrimination in Europe. CCME members are Anglican, Orthodox and Protestant Churches, diaconal agencies and Councils of Churches in presently 16 European countries. CCME cooperates with the Conference of European Churches and the World Council of Churches.
federazione delle
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Il 12 di maggio ha avuto luogo il primo incontro "Essere Chiesa insieme" a Torino per la zona del
Nord-Ovest (Piemonte-Liguria-Valle d'
Aosta). Hanno partecipato 12 persone. Altri quattro incontri
seguiranno a bari, Firenze, Padova e Messina. Gli obiettivi prefissati di questi incontri sono:
- sensibilizzare e informare le chiese sulla tematica relativa a Essere Chiesa Insieme, e stabilire
un dialogo / confronto, sulle aspettative delle chiese in relazione agli strumenti che questo servizio della FCEI può fornire alle chiese membro
- dialogare con le chiese in vista del IV Convegno ECI del 2004 perché esso risponda alle esigenze reali delle chiese
- conoscere il lavoro che si fa in collaborazione con gruppi, chiese, individui provenienti da altre
nazioni
- creare un gruppo di riferimento di zona per collaborare e sensibilizzare le chiese su questa tematica in preparazione del Convegno del 2004.
Martin Ibarra ha introdotto il tema:
1) passato, presente e futuro di Essere Chiesa Insieme
2) i vari modelli di inserimento religioso
3) la particolare situazione delle chiese evangeliche italiane e il potenziale rappresentato dalla presenza di 200.000 evangelici fra gli stranieri residenti in Italia, extracomunitari e non
4) la distanza fra le comunità di persone provenienti da altri paesi e le comunità italiane (in questioni teologiche, culturali, etiche, liturgiche), può essere l'
opportunità per approfondire questioni non risolte neppure fra gli evangelici italiani.
I partecipanti hanno fatto diverse raccomandazioni:
1) si sente sempre più viva la necessità di formare mediatori interculturali che siano in grado di
mettere a contatto la realtà evangelica italiana e le realtà rappresentate dalle comunità e gruppi
di persone provenienti da altri paesi.
2) si raccomanda alla FCEI di intensificare l'
informazione sull'
argomento attraverso gli organi di
stampa evangelici ed eventualmente con altri strumenti e-mail.
3) si raccomanda un coordinamento con gli organismi denominazionali aventi scopi e obiettivi simili, per evitare doppioni e garantire un continuo scambio di informazione.
4) si raccomanda la produzione, divulgazione di liturgie in più lingue e la traduzione di materiale
qualificato per approfondire le questioni relative alla interculturalità nell'
ambito religioso
"
'
).
#/+*,++-
Il 17 maggio ha avuto luogo l’incontro “Essere Chiesa Insieme – Sud Est a Bari. Hanno partecipato
ca. 10 persone. La Federazione delle Chiese Evangeliche in Italia (FCEI) ha indetto 5 incontri di
zona (Nord Ovest Torino 12 maggio; Sud Est Bari 17 maggio; Centro Firenze 19 maggio; Nord Est
Padova 2 giugno; Sud Ovest Messina 2 giugno) con i seguenti obiettivi:
- avviare un dialogo con le chiese locali sui temi “Essere Chiesa Insieme” in vista del IV
Convegno “Essere Chiesa Insieme” 2004.
- conoscere quante comunità di stranieri o comunità miste esistono sul territorio e che tipo di
lavoro si fa su questi temi a livello locale.
- Creare un gruppo di riferimento di zona per lavorare insieme per informare e sensibilizzare
le chiese su questi temi e per incamminarsi insieme verso il convegno che avrà luogo in
primavera 2004.
All’apertura dell’incontro Annemarie Dupré ha introdotto il tema:
1. i vari modelli di inserimento religioso nella società italiana
2. la particolare situazione delle chiese evangeliche: si stima che ca. 2/3 degli evangelici in Italia siano stranieri (probabilmente non tutti membri attivi di chiese in questo momento, ma
comunque potenziali membri). Le chiese evangeliche in Italia hanno da molto tempo lamentato il fatto di essere una minoranza così esigua. Il Signore ha risposto in modo inatteso alle
loro preghiere. Ora le chiese devono confrontarsi con la nuova realtà come dono e arricchimento o come una sfida scomoda.
3. La particolare situazione delle chiese evangeliche in Italia viene osservato dalla società con
interesse e curiosità. Molti si chiedono come gli evangelici faranno fronte a questi fatti. Si
tratta allora di una importante occasione di testimonianza.
4. “Essere Chiesa Insieme” è anche una occasione e uno strumento per riprendere la riflessione
nelle nostre chiese su molti temi, dove ci potrebbero emergere differenze con gli evangelici
stranieri, ma che anche al nostro interno non sono risolti definitivamente: questioni etiche,
forme di liturgia, questioni teologiche ecc. In breve “Essere Chiesa Insieme” è anche uno
strumento per rimanere ecclesia semper reformanda.
Tutti i partecipanti si sono dichiarati disponibili a far parte di un gruppo di lavoro Essere Chiesa
Insieme di zona.
1) I partecipanti all'
incontro hanno accettato di fare parte di un gruppo di riferimento nella zona
Sud-Est per accompagnare il percorso delle comunità verso il convegno "Essere Chiesa Insieme" nel 2004.
2) Raccomandano alle comunità di inserire il tema "Essere Chiesa Insieme" come leitmotiv nelle
attività regolari delle comunità stesse.
3) Raccomandano a tutte le comunità di curare il rapporto con le comunità di stranieri.
4) Ritengono che il fenomeno è ormai presente quasi ovunque nelle nostre chiese e deve trovare
spazio nella vita delle chiese e nei loro processi decisionali.
5) Raccomandano che tutte le strutture della chiesa che si occupano della formazione dei pastori,
dei predicatori e dei diaconi tengano conto della questione "Essere Chiesa Insieme".
6) Invitano gli organi decisionali delle Chiese (Distretti, Circuiti, assemblee regionali ed organismi
nazionali) a promuovere la riflessione sui temi di "Essere Chiesa Insieme" ed a coinvolgersi nel
cammino verso il IV Convegno "Essere Chiesa Insieme".
7) Raccomandano alla FCEI di creare un notiziario "Essere Chiesa Insieme" per informare e sensibilizzare su questi temi. Ringraziano "Riforma" per aver da tempo dato informazioni sull'
argomento e invitano la Redazione a rafforzare questo servizio in vista del convegno "Essere Chiesa
Insieme 2004".
8) Incaricano Alba Murgia e Ndoffe a verificare la possibilità di allargare il dialogo anche ad altre
comunità di fede (p.e. musulmani).
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Il 2 giugno ha avuto luogo l'
incontro "Essere Chiesa Insieme" a Padova per la zona del Nord-Est
(Emilia Romagna, Friuli Venezia Giulia, Veneto, Lombardia). Hanno partecipato 10 persone. Gli
obiettivi prefissati di questi incontri sono i seguenti.
- Sensibilizzare e informare le chiese sulla tematica relativa a Essere Chiesa Insieme, e stabilire
un dialogo / confronto sulle aspettative delle chiese, in relazione agli strumenti che questo servizio della FCEI può fornire alle chiese membro.
- Dialogare con le chiese in vista del IV Convegno ECI del 2004 perché esso risponda alle esigenze reali delle chiese.
- Conoscere il lavoro che si fa nelle diverse zone in collaborazione con gruppi, chiese, individui
provenienti da altre nazioni, il tipo di rapporto che esiste fra le chiese italiane e i gruppi, le chiese e le persone straniere.
- Creare un gruppo di riferimento di zona per collaborare e sensibilizzare le chiese su questa tematica in preparazione del Convegno del 2004.
Martin Ibarra e Anne Zell hanno introdotto il tema e guidato le diverse fasi della discussione.
1. Passato, presente e futuro di Essere Chiesa Insieme.
2. I vari modelli di inserimento religioso nella società italiana.
3. La particolare situazione delle chiese evangeliche italiane e il potenziale rappresentato dalla presenza di 200.000 evangelici stranieri residenti in Italia, extracomunitari e non.
4. La distanza tra le comunità di persone provenienti da altri paesi e le comunità italiane (in questioni teologiche, culturali, etiche, liturgiche), può essere l'
opportunità per approfondire questioni non risolte neppure tra gli evangelici italiani.
I partecipanti hanno fatto diverse raccomandazioni.
1. Si sente sempre più viva la necessità di formare mediatori interculturali ed accompagnatori che
siano in grado di mettere a contatto la realtà evangelica italiana e le realtà rappresentate dalle
comunità e gruppi di persone provenienti da altri paesi.
2. Si raccomanda alla FCEI di intensificare l'
informazione sull'
stampa evangelici ed eventualmente con altri strumenti e-mail. Si sente la necessità di dibattere
la questione teologica del razzismo, la discriminazione e i criteri della rappresentanza degli stranieri nelle chiese e negli organi intermedi di zona e nazionali.
3. Si raccomanda un coordinamento con gli organismi denominazionali aventi scopi e obiettivi simili, per evitare doppioni e garantire un continuo scambio di informazione.
4. Si raccomanda la produzione, la divulgazione di inni e di liturgie in più lingue e la traduzione di
materiale qualificato per approfondire le questioni relative alla interculturalità nell'
ambito religioso.
5. Si raccomanda di prestare un'
attenzione maggiore all'
interculturalità nell'
ambito della Scuola
Domenicale, sia per quello che riguarda la creazione di materiale didattico, sia per la preparazione di monitrici/ori specializzati in interculturalità.
"
'(
)"
, +0,++-
Il 2 giugno ha avuto luogo l’incontro “Essere Chiesa Insieme – Sud Ovest a Messina. Hanno partecipato ca. 10 persone. La Federazione delle Chiese Evangeliche in Italia (FCEI) ha indetto 5 incontri di zona (Nord Ovest - Torino 12 maggio; Sud Est - Bari 17 maggio; Centro - Firenze 19 maggio;
Nord Est - Padova 2 giugno; Sud Ovest - Messina 2 giugno) con i seguenti obiettivi:
-
avviare un dialogo con le chiese locali sui temi “Essere Chiesa Insieme” in vista del IV
Convegno “Essere Chiesa Insieme” 2004
conoscere quante comunità di stranieri o comunità miste esistono sul territorio e che tipo di
lavoro si fa su questi temi a livello locale
creare un gruppo di riferimento di zona per lavorare insieme per informare e sensibilizzare
primavera 2004.
All’apertura dell’incontro Annemarie Dupré ha introdotto il tema
1. I vari modelli di inserimento religioso nella società italiana.
2. La particolare situazione delle chiese evangeliche: si stima che ca. 2/3 degli evangelici in Italia siano stranieri (probabilmente non tutti membri attivi di chiese in questo momento, ma
loro preghiere. Ora le chiese devono confrontarsi con la nuova realtà come dono e arricchimento, o come una sfida scomoda.
3. La particolare situazione delle chiese evangeliche in Italia viene osservata dalla società con
nelle nostre chiese su molti temi su cui potrebbero emergere differenze con gli evangelici
stranieri. Del resto anche al nostro interno non si sono risolte definitivamente alcune questioni etiche, forme di liturgia, questioni teologiche ecc. In breve “Essere Chiesa Insieme” è
anche uno strumento per rimanere ecclesia semper reformanda.
Faranno parte di un gruppo di riferimento “Essere Chiesa Insieme” per la zona Sud Ovest: Caterina
Venturini, Jens Hansen, Beatrice Grill, Luciano Signorino, Furio Crulitti, Bruno Gabrielli, Guglielmo Crucitti, Friedegard Bicker, Serenella Griso. Si aggiungeranno probabilmente Ulrich Eckert.,
Sandro Spanu, Salvatore Rapisarda, Francesco Sciotto.
I. La situazione
Messina: ospita la comunità luterana e la comunità ortodossa. Frequentano la comunità Valdese una
coppia dall’Ecuador e una donna ucraina.
Reggio Calabria: la comunità battista ospita una comunità filippina.
Palermo La Noce: Essere Chiesa Insieme è una realtà e una priorità. Ca. 60% stranieri.
II. Questioni e raccomandazioni
1) Il gruppo ha sottolineato l’importanza di lavorare molto sull'
identità di ogni chiesa. Ritiene
che una buona conoscenza della propria identità è la base di un dialogo proficuo.
2) Ha insistito sull’importanza dell’approccio e del metodo per avviare l’incontro e una eventuale collaborazione:
- presentarsi e ascoltare l’altro
- non evitare di affrontare le differenze
- la “contaminazione” è un fatto positivo e desiderato
- ci devono essere forme di educazione permanente (catechismo) sia per i nuovi membri, ma
anche per tutti i membri.
3) Non si devono trascurare le paure e le difficoltà delle persone, che cercano di rapportarsi con
la diversità.
4) I partecipanti hanno concordato sul fatto che le nostre chiese, non aprendosi all'
incontro con
le chiese e/o i credenti stranieri, rischiano di perdere una grande opportunità, di non accettare un dono del Signore.
5) Si deve tenere conto delle aspettative delle parti in un dialogo di “Essere Chiesa Insieme”.
6) Le questioni pratiche di convivenza non devono essere trascurate:
- quale lingua nel culto
- l’età dei membri di chiesa (nelle comunità italiane spesso abbastanza alta, nelle comunità
degli stranieri l’età media è spesso bassa)
- il problema della mobilità degli immigrati
"
)1
2 #3+*,++-
Il 19 maggio ha avuto luogo l’incontro "Essere Chiesa Insieme – Centro" a Firenze. Hanno partecipato ca. 10 persone. La Federazione delle Chiese Evangeliche in Italia (FCEI) ha indetto 5 incontri
di zona (Nord Ovest - Torino 12 maggio; Sud Est - Bari 17 maggio; Centro - Firenze 19 maggio;
Nord Est - Padova 2 giugno; Sud Ovest - Messina 2 giugno) con i seguenti obiettivi:
- avviare un dialogo con le chiese locali sui temi “Essere Chiesa Insieme” in vista del IV
Convegno “Essere Chiesa Insieme” 2004;
- conoscere quante comunità di stranieri o comunità miste esistono sul territorio e che tipo di
lavoro si fa su questi temi a livello locale;
- creare un gruppo di riferimento di zona per lavorare insieme per informare e sensibilizzare
primavera 2004.
All’apertura dell’incontro il past. Martin Ibarra e Annemarie Dupré hanno introdotto il tema:
1. i vari modelli di inserimento religioso nella società italiana
2. la particolare situazione delle chiese evangeliche: si stima che ca. 2/3 degli evangelici in Italia siano stranieri (probabilmente non tutti membri attivi di chiese in questo momento, ma
loro preghiere. Ora le chiese devono confrontarsi con la nuova realtà come dono e arricchimento o come una sfida scomoda.
3. La particolare situazione delle chiese evangeliche in Italia viene osservato dalla società con
nelle nostre chiese su molti temi, dove ci potrebbero emergere differenze con gli evangelici
stranieri, ma che anche al nostro interno non sono risolti definitivamente: questioni etiche,
forme di liturgia, questioni teologiche ecc. In breve “Essere Chiesa Insieme” è anche uno
strumento per rimanere ecclesia semper reformanda.
Hanno accettato di fare parte di un gruppo di lavoro “Essere Chiesa Insieme” per la zona Centro:
Pieter Bouman, Emilia Mallardo, Bruno Rostagno, Caterina Dupré, Gianna Sciclone, Klaus Langeneck, Mimma Capodicasa.
1) I partecipanti all'
incontro raccomandano alle comunità di riprendere i temi di "Essere Chiesa
Insieme" come leitmotiv per la normale attività della chiesa, evitando di aggiungere altri impegni gravosi, difficilmente gestibili.
2) Raccomandano alle comunità di prendere coscienza di quanto il fenomeno "Essere Chiesa Insieme" sia ormai diventato realtà nelle nostre chiese, sia a livello locale che nazionale, e che
perciò è necessario riflettere su come gestire la questione a tutti i livelli e in tutte le espressioni
delle nostre chiese.
3) Invitano le comunità a collaborare con la FCEI su questi temi per permettere uno scambio di
esperienze e per consultarsi con gli operatori FCEI su eventuali problemi.
4) Raccomandano alla FCEI di intensificare l'
informazione sull'
stampa evangelici ed eventualmente con un notiziario via e-mail.
5) Raccomandano alle chiese locali di intensificare i rapporti con le chiese straniere.
6) Raccomandano agli organi di coordinamento, (p.e. circuiti, distretti, assemblee regionali) di invitare le chiese a partecipare al cammino verso il IV convegno ECI.
7) Raccomandano agli organi decisionali delle chiese di studiare regole e percorsi per l'
accoglienza
di comunità di stranieri. Queste regole dovranno prevedere percorsi diversificati a seconda delle
esigenze delle comunità che desidereranno essere accolte e forme di verifiche durante e dopo il
percorso di accoglienza. In particolare il pastore e/o i responsabili delle comunità di stranieri
devono essere invitati ad apprendere l'
italiano per permettere ai loro colleghi italiani di comunicare e di rendere possibile una piena partecipazione alla vita dell'
intera chiesa.
8) Raccomandano alla FCEI di coinvolgere l'
associazione "31 ottobre" nel cammino verso il IV
Convegno ECI.
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Presenti: Martin Ibarra, Lucilla Tron, Laura Leone, Michel Lobo, Sergio Ribet, Annemarie Dupré,
Elena Ribet, osservatrice.
1. E’ stato letto da “Un Giorno una Parola” con una meditazione.
2. E’ stato approvato il verbale del 5 febbraio 2003.
3. Informazione sugli incontri di zona:
Sergio Ribet informa su come il lavoro della Tavola e della Commissione specifica per
l’Argentina e ritiene che questo deve essere collegato con il lavoro ECI della FCEI.
Vengono studiate le raccomandazioni degli vari incontri. Si sottolineano alcuni punti:
a) la questione della mediazione culturale. La collaborazione con la CEVAA su questi temi
sarà molto importante. Deve essere definito il ruolo del mediatore, serve la raccolta di
esperienze nel settore. Devono essere evidenziati eventuali conflitti sommersi.
b) la questione del rapporto con gli Ortodossi e in particolare con le comunità di migranti
ortodossi.
c) va consolidata la questione della divisione dei compiti. In particolare serve una decisione
della Tavola in merito a questo.
d) Il materiale SIE deve essere adattato alle realtà locali sia italiani sia di migranti.
e) Il lavoro della FCEI deve stimolare l’impegno delle comunità.
f) Si incarica l’ufficio di studiare le raccomandazione e di individuare le competenze per le
varie questioni.
4. il IV.convegno “Essere Chiesa Insieme”:
Viene discussa la proposta Redalié qui allegata.
Preparazione del convegno:
chi invitare:
a) equilibrio geografico: persone provenienti dai vari continenti, compreso l’Europa.
b) Categorie di partecipanti: “church leaders”, membri dei consigli di chiesa, educatori, animatori di comunità, giovani, membri di comunità, membri del Consiglio della FCEI,
Gruppo di lavoro. Sulla partecipazione da altri paesi europei si dovrà consultare il
CCME:
informazione e processo verso il convegno:
a) informare regolarmente i gruppi di riferimento nelle 5 zone
b) informare gli Esecutivi
c) promuovere l’iniziativa durante i vari incontri, in particolare al Sinodo Valdese metodista
d) informare i vari organi di collegamento a livello locale e di zona (Federazioni locali, ACEBLOM, Distretti, Circuiti, assemblee )
gli ateliers:
a) musica: coinvolgere Lella, Tito, Isabelle Carillo, Kim, ecc
b) linguaggi di fede( in questo atelier si dovrebbe inserire anche la questione della lingua del
paese ospitante come strumento di inserimento). Coinvolgere: Karola Stobaeus, Africani,
sentire Palermo/Noce. Per la lingua italiana Zerbinati e Armellini.
c) Comportamenti culturali: dialogo o conflitto. Coinvolgere Lobo, Ferrario, Bianchi, Enin,
Frias.
d) Preparazione del culto: coinvolgere Enin, Elisabetta Ribet
e) Modi di leggere la Bibbia. Coinvolgere Redalié, Taguba, Nelson, Martins, Fanlo
f) Atelier europeo a gestione del CCME
Viene fissato un prossimo incontro del Gruppo di Lavoro ECI per il 7 Ottobre 2003 a Milano, deve
essere confermato.
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Presenti: Martin Ibarra, Carmine Bianchi, Yann Redalié, Thorsten Leisser, Annemarie Dupré, Sergio Ribet, Anne Zell (per una parte dell’incontro come osservatrice)
L’incontro viene aperto da Martin Ibarra con una lettura.
Il percorso verso il convegno:
Dupré informa sulle iniziative promosse fino ad ora per la sensibilizzazione, alcuni sviluppi, reazioni di potenziali partner dall’estero e dall’Italia.
Il gruppo discute i temi che dovrebbero essere discussi dal convegno, e come avviare il dibattito in
merito prima del convegno per promuovere un vero processo di preparazione. Si raccolgono proposte sui motivi per i quali le comunità italiane e quelle straniere sono interessate ad un dialogo
Questioni delle comunità italiane:
- aggregazione:
l’accoglienza dei fratelli e delle sorelle aggrega anche italiani
la loro presenza offre nuove forme di socialità
- la presenza degli stranieri sollecità a riprendere la riflessione su:
la liturgia
la lettura della Bibbia
questioni etiche
forme di testimonianza: conversione individuale - presenza nella società
Questioni delle comunità dei migranti:
- la copertura legale, amministrativa nel rapporto collo Stato
- il radicarsi nel territorio
- la missione
- la seconda generazione
Il gruppo discute come introdurre questi temi nel convegno.
Dovrebbero trovare posto nei gruppi di lavoro; per preparare la riflessione prima del convegno e per
avviare la discussione nei gruppi durante il convegno si propone di preparare materiale (tipo schede
o tesine) orientandosi sui temi indicati nell’ intervento del bollettino ECI n.1 p. 4.
Strumenti di sensibilizzazione e preparazione del convegno:
- il bollettino via e-mail in doppia versione: uno leggero (risparmio toner), uno graficamente
più curato.
- La web site all’interno di quella della FCEI compatibilmente con la preparazione e la cura
del sito web generale.
- Segnalibri
-
Lettere ai gruppi di riferimento
Trovare forme di presenza nei vari incontri delle chiese (assemblee regionali battiste, circuiti, distretti ecc.)
- Lanciare nel bollettino un “concorso”per un logo ECI.
Il gruppo discute il programma del convegno. Il Gruppo di Accompagnamento lo elaborerà.
(vedi allegato)
Vengono discussi i temi per i gruppi di lavoro, il Gruppo di Accompagnamento completerà la descrizione dei gruppi di lavoro. (vedi allegato).
Si indicano possibili partner per il progetto:
CEVAA, le varie chiese europee, WCC, CEC, WACC ecc.
I Distretti, le Assemblee Regionali, i Circuiti.
Devono essere definiti i criteri per la scelta delle persone da invitare:migranti, italiani, esperti, responsabili di chiese, membri di comunità ecc.
Si propone di prevedere durante il convegno la possibilità di offrire consulenza sociale e legale per
singoli casi, una specie di sportello sociale.
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Present:
Joe Aldred, Daniel Calero, Annemarie Dupré, Sjaak van'
t Kruis, Irene Pluim (minutes 1), James Ozigi, Cesar Taguba, Thorsten Leißer (minutes 2)
Minutes 1:
9.00 a.m. – 13.30 p.m.
Opening and welcome by Annemarie Dupré. Sjaak van ‘t Kruis reads from Ef. 3, 18. We can only
obtain the hight, lenght and depth of God wíth others.
After a round ‘who is who on this table’ we discuss about the general idea and the purpose of this
meeting. Some uncertainties exist. CCME was mandated to work on the migrant issues. In Italy the
situation has occured that an overwhelming percentage of the protestants are migrant christians
which brings forth the necessary discussions about how to deal with this situation. Already different
conferences were organized on this topic. A fourth conference is planned in april 2004. Since a
‘quick’ proces occurs in Italy, it could be a learning situation for other contexts as well. By
organizing the next conference in a wider European perspective, Italy hopes to gain from other
experiences and hopes to push the issues that seem to be shared in the different contexts.
But, what are exactly the issues to be discussed?
The question for this taskforce is: how will the European aspect fit into the Italian conference?
Where is the linkage? Where can we benefit from each other?
And, how will CCME in general face the whole issue?
There are two aims of the working groups in the Italian conference: dialogue (have we gone
forward in between the different meetings?) and the idea that a plan must come out of this next
conference.
By the members of the taskforce it is stressed that the topics in the workinggroups should be of
relevance for the whole European context, otherwise it would be a missed chance for building the
network in Europe. Also the level of relevance will push the interest of the national church bodies.
Remarks coming from the different contexts:
Sweden: we need to build theological reflection on multiculturalily. There are not yet good
theologians working on it. The gender issues are a big debate, the are coming back along with the
migrant issues.
We need to link experience with others. CCME could be very useful in that. There is already a
network between the big cities on the experience with multicultural ministry in Sweden. It works
for empowering ethnic groups. The bisshops recognize it as a big movement in the church today.
Netherlands: There are many theological challenges. Migrant churches gain confidence, “the Spirit
sends us for mission”. We need to tak this serious. The Uniting Churches have a problem nowadays
with mission. New theological reflection on mission is needed. Mainline protestantism in the
Netherlands is reformed. Migrant churches are mainly evangelical/pentecostal. How to relate with
them?
There are issues of empowering, of space to worship.
Another question: How do people maintain their own identity/herity in the meltingpot that churches
are becoming?
Italy: Within the churches debates come up again, e.g. on ethical matters, that were ‘waiting’
because we are socalled ‘progressive’ . There is a need to pick up the difficulty of resident people,
being overwhelmed by migrants.
England: Issues are the theological training and accreditation of ministers. How to cross
denominational boundaries? How do you know that a certain congregation that has just sprung up
has a bonified ministers? Also accommodation. It is stressed that in England there is so much
progress, now the question is how can we contribute? There is a growing industry in black theology
(Black Theology: an international journal).
Another issue is the situation of ‘multiple belonging’. Peiple can be catholic or anglican in the
morning and joining their african church in the afternoon. The problem occurs that young people
are joining the islam (where they obtain identity), the question is: where did we fail them? A
remark: the conference in Italy is instructive as continues UK learning ánd to bring experience.
Additional remarks that come up:
-
There is a problem of retired migrants that become alienated in their homecountries. They have
a shattered dream of going back to retire. These ‘nowherians’ form a pastoral concern.
-
It is stressed that migration issues and migrant church issues should be kept apart.
-
We need to involve more organisatons of migrant churches in order not to talk about, without.
-
We have to start dealing/naming the problems, e.g. name the pain that is caused by living in a
multicultural society.
-
People have a mosaic in their identities. We need to become ‘ourselves’.
-
We need to share the storytelling/casestudies, theologize on migration issues, etc. ( the
‘theology of respect’ is mentioned)
Minutes 2:
15.00 – 19.30 p.m.
Finding a consensus: What is on the European agenda?
The members of the Task Force agree that more work has to be done particularly on the following
subjects:
• theology: assisting theologies in local contexts; encouraging academics to work on the issues (who is it for? migrant communities as well as member churches); theologising separately and together; theological reflection on multiculturalism; evangelical vs. ecumenical orientations
• ethics: awareness of possible conflicts and the importance of naming them; understanding
of different ethical approaches and practises; creating an environment of respect that enables
further communication
• mission: competing approaches like evangelism (migrant communities) or presence (e.g.
Waldensians); the underlying discussion is about the essence of congregational life; necessity to rethink concepts and language of mission
• identity/belonging: the right to preserve/to give up parts of one'
s own religious, cultural or
ethnic identity and to gain new aspects; noting the ongoing process of constructing identity;
ensuring possibilities of certainty on all sides of the process; awareness for "undocumented"
people, the role of icons in shaping identity; second generation/elderly (multiple belonging);
indigenous and migrant identity
• language: two different aspects (communication and empowerment); dilemma security vs.
integration; which is the language of mixed congregations; problem of intercultural liturgy;
language is more than words - body language; rediscovery of symbols/signs/rituals with the
"help" of migrants (esp. in reformed churches)
•
•
•
training/accreditation: mutual acceptance across denominations; problem of splitting of
communities, relationship between training and calling; acknowledgement of certain standards
space/accommodation: e.g. Britain: transfer of buildings from one church to another is impossible since the law always favours the highest bidder, difficulties of practical as well as
fundamental nature between hosting communities and guest parishes; loose contact or intense relationship;
networking: between member churches; operational people/institutions; intercontextual
theological exchanges; need for information resources (directory on intercultural ministry
etc…).
The Task Force contributes to the European agenda with this list of priorities and would like to engage in further work in order to ensure that the process will continue after the Ciampino conference.
Recommendations on the future of the Task Force
There is a need for further discussions on the priority list from which some topics will fit in the
working groups at the Ciampino Conference. The ExCom has to decide whether the Task Force
should continue to work on the list or not. (Next EXCom meeting is in November, member churches would have to undertake further financial efforts).
Areas of work at the Ciampino Conference
The following subjects from the list above will be integrated in the proposed working groups:
• identity/belonging fits in the group dealing with "cultural behaviour"
• networking shall make the headline for a working group that deals with "pan-European" issues, re-linking the debate back to the parishes/churches the participants come from
• mission matches with the group working on "evangelism, testimony and presence"
• theology remains on the European agenda, however further discussions shall take into
account the (then published) results of the working group on "ways to read the bible" (will
be useful also for congregations)
The other points will have to be dealt with by the Task Force in further meetings.
Criteria for invitations
Who we need to be there to discuss the issues?
African Council of Pentecostal Churches,
Arbeitsgemeinschaft fremdsprachiger Kirchen (Germany),
CCoM/CTBI,
WARC,
Experts, church leaders, policy and decision makers
four (instead of three!) key note speakers:
• Daniel Calero Davyt,
• Cesar Taguba,
• Enin,
• Katalina Tahaafe-Williams or Mukti Barton (both requested)
• Philippine student from Milan
Working groups
1. liturgy and music: Lella, Carmine Bianchi, Timo Keskitalo,
2. evangelism, testimony, presence: Francesca Spanu, Fanlo Cortez, M. Aquilante, Florencio,
Sjaak van'
t Kruist, Claudia Währisch-Oblau,
3. cultural behaviour: Vernarecci, Mercedes Frias, Massimo Aprile, Michel Lobo, Daniel Calero Davyt, James Ozigi
4. ways to read the bible: Enin, Yann Redalié, Cesar Taguba, Joe Aldred, Robert Backford,
5. European networking: Irene Pluim,
The Task Force members shall look for more experts from other countries.
Worship Group: The persons who will prepare worship on Sunday will be announced by the Italian Task Force.
Observer: If it is possible the Task Force prefers a female Italian Catholic.
Further steps on the process
The members of the Task Force will share information and material via e-mail.
They will also build a network to spread the information to other countries and institutions which
are not playing an active role in the organisation of the conference.
Small papers on the topics of the priority list will be written by those Task Force members who are
joining the respective working groups.
Everybody is asked to approach their churches for further funding and support of the process.
Next Task Force meeting
The next meeting will take place on Friday 09/01/2004, possibly Brussels or The Netherlands.
Opening prayers (15 min.) held by Daniel Calero Davyt
Agenda:
Process of work so far
Reply of the ExCom to Task Force recommendations
Funding and financial matters
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Present:
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Joe Aldred, Daniel Calero, Annemarie Dupré, Sjaak van'
t Kruis, Irene Pluim, Cristian Popescu, James Ozigi, Cesar Taguba, Thorsten Leißer (minutes)
Minutes of the last meeting:
Alterations: Report from Italy (page 2): There is a need to pick up the difficulty of resident people,
being "overwhelmed" by migrants.
Comments:
Dupré: The exchange of existing material and documentations (booklists, websites, and selected
articles) among the member churches is very much welcome. Papers/inputs for the working groups
should be ready by the end of February. (Aldred: Please resend the e-mail reminder!)
Dutch project: Intercultural Bible reading.
Aldred: English project: The Christmas story, in Jamaican dialect.
1. State of play preparing the conference
Annemarie Dupré reports on the current situation.
Idea for financing: Council for World Mission, informal approach ( 22.000 participation fund are
urgently needed).
CWM, Ipalo House, 32-34 Great Peter Street, London SW1 P2 DB
Tel: +44 20 7222 4214, Fax: +44 20 7233 1747, [email protected]
www.cwmission.org.uk
James Ozigi or Joe Aldred will approach the CWM with a request of financial support for the participation fund.
Sjaak van'
t Kruis: From May 1st, the Churches in the Netherlands will join together with the migrant
churches.
2. Decisions of the CCME ExCom / further perspectives after the conference
Recommendations to the CCME ExCom for the time after the Ciampino Conference:
• A concluding session of the Task Force seems necessary to evaluate the outcome of the
conference and to sum up the work done so far. Furthermore the Task Force needs to figure
out the aims and topics that other working instruments could face in the future. Evaluate the
work of the Task Force itself as a working instrument, asking the following questions: "Why
do we go where? How do we think to get there? Which steps can be taken and what would
be the best instruments taking this way?"
• One possible instrument could be a seminar/meeting in the UK and/or The Netherlands to
focus on the respective situation there.
• With regard to the conference the Task Force underlines the importance to remain open for
new issues that might come up during the debates. It also might turn out which topics of the
already existing list have priority in the discourses.
• The Task Force agrees on the necessity for further thinking and networking! However a shift
is recommended from the problematising analysis to a more positive/constructive initiative.
3. Collaboration with the Conference of European Churches (CEC)
Annemarie Dupré reports on the integration process between CCME and CEC. Both organisations
are interested in further work on these issues.
4. Orthodox contribution and involvement in the conference
The Task Force wishes to invite a fifth (Orthodox) and a sixth (Catholic) speaker for the opening
session on Friday (March 26) afternoon. The Orthodox contribution is seen in the delivery of one of
the opening speeches and in the observation of the conference.
5. Programme and working groups
Flipping through the draft programme the Task Force discusses the following points:
• The Orthodox speaker (Popescu probably not, Papantoniou?) and the Catholic representative
(from Italy) still need to be named.
• Before the official messages of the FCEI president and others, the conference shall be opened by an "act of worship", i.e. an opening prayer.
• In between the small speeches there should be some musical interludes, musicians will be
named by the Italian preparation group.
• On Friday evening at 19.00 h there will be time for organisational meetings.
•
•
On Saturday morning the Task Force wishes another hour for plenary debate on the inputs
delivered the day before (9.30-10.30 h).
After the conference, a "working lunch" will take place at the Casa Valdese with the Task
Force and the Italian working group Essere Chiesa Insieme (13.00-15.00 h).
The members of the Task Force commit themselves to write a rational for their respective working
groups. Deadline: January 20, 2004. Besides, everybody shall give a written input, due by February
20, 2004. A reminder will be send by e-mail. The European, Italian and migrant coordinators have
to contact each other in order to secure a clear structure of work.
•
•
•
•
•
•
group 1 (liturgy and music): will be in Italian. A person from the UK might be indicated by
Ozigi and/or Aldred.
group 2 (mission, evangelisation, testimony, individual conversion, presence in society,
new ways of "being church"): Sjaak van'
t Kruis will act also as rapporteur alongside an Italian person.
group 3 (cultural behaviour: conflict or dialogue): The title will be changed to "cultures conflict or dialogue?" in order to avoid any kind of discriminating interpretation. James Ozigi shall be rapporteur. Cesar Taguba writes a paper on the "definition of culture" and joins
the group in exchange with Daniel Calero who takes part in group 4.
group 4 (ways to read the bible): Daniel Calero is the rapporteur.
group 5 (exchange of experiences and resources, ecclesiological questions): The matter of
"legal status of migrant churches" proposed by the ExCom will be dropped for capacity reasons. It will be added to the list of topics to be dealt with after the conference. Irene Pluim
will write a paper on networking; Doris Peschke and Sergio Ribet give the input on ecclesiological models. Definite title: "building relationship - network and exchange, the role of ecumenical bodies and the concretion of the concept of the universal church in the national
and local context".
group 6 ("roots and wings" - second generation and religious teaching): The matter of this
group prepared by the Federation'
s education service seems also quite interesting for the
situation in other countries, e.g. in the UK.
The draft of the "Preamble of a Constitution for Europe" and of Article 51 (both from 18 July 2003)
will be enclosed in the information file for all conference participants, alongside with material from
the conference on "Church and Society" (October 2003) as well as other documents.
6. Participants at the conference
The Task Force wishes to invite one expert on Black Theology, probably Prof. Robert Beckford
from the University of Birmingham. Other names are mentioned from Spain, Portugal, Finland and
Scotland. The members will approach those persons and then get back in touch with the Rome
office.
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Carmine Bianchi
The Choice and the God of Israel
The people of Israel had cultivated for many years the certainty of being the Chosen People of God
and they had difficulty in accepting the prophetic message which proclaimed a Universal God who
had chosen other peoples also. The Christians are the fruit of this prophetic prediction, so they
should be convinced of the universal call of God, that the God of Israel is God of the Universe both
in the work of creation and in that of redemption, that He is a searching God, in mission continually
and nothing and nobody is outside His grace. God extends his work beyond frontiers and includes
in it every creature, He is a God of Expansion and of Inclusivity. Today we must ask ourselves how
this expansion and inclusivity of God can happen, can have an effect, an impact on our understanding of God and of the church, in a multiethic and multicultural society.
The inclusivity of God
The generation in which we live is less attracted by rhetoric language or by great theological
affirmations. It is more profoundly convinced by the language shown by experience. The
philosophical principle of Descartes. “I think, therefore I am” which has been pondered in the
European context for hundreds of years, is today completely overturned by that which we call postmodern thought. The maxim today is “I experience, therefore I know”. Perhaps we do not want to
go in this direciton, but we must take account of it because this is the context in which we work. We
must then translate the Gospel in a way which is comprehensible, find the appropriate metaphors in
the new context. Letty Russel has suggested in her book, Church in the round. Feminist
interpretation of the Church (Luisville: Westminster/John Knox 1993), that perhaps the most
appropriate metaphor to describe the nature and action of the church in the 21st century, more than
that of the Body of Christ, used by the apostle Paul in a Greek and Gentile context, could be that of
Hospitality. Our call must not therefore be thought of in distinctive terms: people, churches who
may present themselves as chosen by God, and therefore privileged members of the Body of Christ;
it is necessary to think of ourselves as people who live out their call in the sense of hospitality, who
share their table with latecomers, in particular with foreigners. In our cultural context which
emphasizes relational, experiential, living aspects, the metaphor of hospitality becomes therefore
more relevant and immediately acceptable by our contemporaries. This metaphor, more than in the
Epistles, we find in the Gospels, in the attitude of Jesus, as metaphor of the Kingdom. In particular
Luke, who builds the structure of his Gospel around eight conversations at table, emphasizes Jesus’
way of building up relationships, characterizes the calm, the relaxed atmosphere of the table at
meals, of convivial conversation. In four of these occasions the principal subject of conversation is
the Kingdom of God and its inclusivity. The texts make clear the revolutionary aspect of this
approach of Jesus and the shock that this provokes among the religious of the time. The Lord of this
Kingdom is a host who welcomes in particular the latecomers, the marginalized, the foreigners. If
we want to be part of the Kingdom which comes we cannot act otherwise, inclusivity must be a
substantial aspect of our being a church.
The Wideness of God
The inclusivity calls for expansion. In order to be inclusive it is necessary to open oneself towards
the outside, to come out of ourselves, to go towards the other. The apostle Paul was a person who
was strongly criticized by the Christian leaders of Jerusalem and the critics were so severe that he
!
could not ignore them. He was vilified by his opponents because he had not had the authorization to
preach “his Gospel”. Others thought that it was a blasphemy because “his Gospel” was an offence
to the Jews. Paul preached a gospel of expansion, he went beyond all the frontiers and he did not
admit geo-cultural boundaries. Paul wanted to internationalize the Gospel emphasizing that the mesage of Christ in its essence was not limited, tied by any context, by any culture, by any tradition,
but found its place and expression in any nation, culture and tradition. This message was very radical for those who, even having accepted Jesus as Messiah, were still tied to a circumscribed comprehension of the chosen. The tension between Paul and the church in Jerusalem simbolizes the political tension of the Church throughout history., There has always been a centre (represented then
by Jerusalem) which seeks to maintain orthodoxy, continuity, tradition: the representatives of this
centre are generally against innovation, or experimentation of any kind. With them in the centre there have however always been people of the frontier, the prophets. Among the representatives of orthodoxy and the prophets there has been and will always be a tension necessary for the wellbeing of
the Church. The prophetic message, yesterday as today, holds that God is present in every place, but
no place has the monopoly of God. This universal dimension of the Gospel means that we receive
from and give to others. When one enters into contact with other expressions of the Gospel one realizes that this is very specific in his message, but as a universal announcement assumes very local
forms of expression and is culturally conditioned. And the more we are able to receive from others
this “localization of the Gospel”, the more we shall be enriched in our understanding and knowledge of God. The expansive movement of God has brought a richness of expression of the unique
message of salvation. We cannot close ourselves before this richness, trying to maintain our traditions unchanged as they have been passed down by our “fathers”. We must expand our knowledge
of God, receive and share our partial experience of God,, so that we are all enriched.
In our encounter with foreigners who have a partial understanding of the Gospel like us, we can be
reciprocally enriched if we put aside our anxiety to preserve and are ready to expand our understanding of God and of the church receiving from them and sharing with them our little patrimony of
faith.
(published in “riforma”, January 2004)
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Yong-Joon Choi
History
Hanbit Community Church in Cologne has a unique history. God has led four different korean
churches which has been in Cologne more than 20 years into one united church. It took place on
June 6th of 1999.
Members
For the present we have about 300 members, among which about 200 adult members attend every
Sunday worship service and about 50 children and youth group at Sunday school and Youth group
worship service. Among the protestant churches in Cologne, including both German and foreign
churches, Hanbit Community Church is one of the biggest congregation.
To the members of our church belong the first and second generation of Korean Christians and students and other international groups. The 1st Korean generation is about one-third of the whole congregation. Among international groups, we have about 10 German members and some other Chinese students. Sometimes we have visitors who come from other nationalities such as Japan, Mongolia, Iran, Turkey, etc. For those who do not understand Korean language, we have a simultaneous
translation service.
!
Worship services and other meetings
Our church is using at this moment three different German church buildings for our worship services and other meetings.
Philippus Kirche, Albert-Schweitzer-Str. 5 in 50968 Köln: Adult service and Sunday school every
Sunday at 12:00. After that, there is a fellowship with coffee and tea.
St. Anna Kirche, Boltensternstr. 16 in 50735 Köln:
- Early morning-prayer meeting, which takes place everyday at 6:00. From Tuesday to Saturday is
this prayer time led by the senior pastor and the rest days we pray individually. We pray for ourselves, for our families and our church, for our nation and the world mission, etc.
- Every Saturday after early morning-prayer, we eat breakfast together which is followed by intercessory prayer time.
- Every Thursday at 19:00 we have discipleship training for beginners.
- Every Friday at 19:00 we have discipleship training for advanced group.
Keuz Kirche, Machabäerstr. 26 in 50668 Köln:
- Every Wednesday evening a praise worship service at 19:00.
- Every Saturday at 16:00, the 18-22 old young people gather together. This group is called‚ ‘Saebyeokisul’ which means "dew in the early morning".
- Every Saturday at 19:00, the young people who are older than 23 years but not yet married. This
group is called ‚Daniel’.
Except these meetings we have our monthly gatherings of small groups. There are totally 16 small
groups in our church. At this group meeting, we have Bible study and mutual discussion.
Staff members
Full time Senior Pastor: Rev. Dr. Yong-Joon Choi
1) Seoul National Univ. in Korea (Major: Social Welfare, Minor: Sociology) - B.A. degree
2) Westminster Theological Seminary in Philadelphia, U.S.A.- M.Div degree
3) Study of Christian philosophy at the Free Univ.-Doctorandus (Master) degree
4) Ph.D at the Potchefstroom University for Christian Higher Education in South Africa.
Dissertation was published in Amsterdam, Holland in 2000, with the title: Dialogue and Antithesis:
A Philosophical Study on the Significance of Herman Dooyeweerd’s Transcendental Critique. (It is
available also in internet website: http://www.basden.u-net.com/Dooy/papers/choi/index.html)
Part time staff:
Pastor Tae-Young Shim (responsible for Sunday school and Daniel)
Evangelist Hun-Sik Hwang (responsible for youth group)
In addition, there are expanded committee (comparable to the Presbyterium of the German church),
the choir conductor, pianists and organists, the building manager, small group leaders.
Our Vision
The vision of our church is that “we became one to be the light in the world.“ It means that intensive study of the Word of God and application it to our daily life, mission work both inside and outside Germany, almsgiving and education/training of our 2nd generation and lay people. Since we are
united from 4 different churches, we would like to keep this unity in order to be a role model to
many other Korean churches which often suffer from split and division.
In 2003, our church has played an important role to found an inter-denominational association of
Korean churches in Nordrhein-Westfalen, Germany. In this way, we are trying to contribute to uniting Korean churches in Europe.
At the same time, our church is very actively participated in cooperation with German and other
language speaking churches in Cologne and Nordrhein-Westfalen, Germany. Last Feb. 2004, a new
association has been founded to unite more than 100 foreign speaking churches in NordrheinWestfalen, Germany. In this way, we try to keep unity among many other churches while celebrating and respecting cultural and ethnic diversity.
!
Lastly, as we live in Germany who has been unified, we have the vision for the unity of South and
North-Korea. We believe that if Korean churches can be one (Jn. 17:11, 22), and if we pray for the
reunification of both North- and South Korea, God will bless our country as He has blessed Germany.
Tasks
Missions (weekly):
- Refuge camp around Cologne: We try to proclaim the gospel to the refugee people with Christian love.
- Care for the elderly: We visit the elderly people every other week to help with wheel chair and
music.
- Care for the handicapped: We visit the handicapped people and play some Christian music to
comfort and encourage them.
- Hospis care: Our music team visit hospital every other Sunday afternoon and comfort them with
Christian music.
- Mission for the Chinese students: We try to reach out the Chinese students
with the gospel.
Education: Worship service, Other training program, Seminar, Bible Study
Social Tasks:
- Supporting Korean school which gathers every Saturday afternoon.
- Supporting Korean Women’s Choir
- Supporting Korean Association in Cologne
- Hosting a benefit concert every October.
- On every Christmas Eve, we help those who have no housing by serving them with some foods.
Ecumenical Tasks:
- Every other month we partecipate in the "International Convent of Christian Churches in the
area of Cologne". This is an organization of foreign churches in cooperation with German state
church in Cologne.
- We have a Korean-Japanese joint worship service every year September.
- We are actively engaged in uniting Korean churches in NRW.
- We are also very active in ‘Arbeitsgemeinschaft der christlichen
- Migrationskirchen in Nordrhein-Westfalen, e.V.’. This is an organization of foreign speaking
churches in NRW.
- Especially our Hanbit Choir/Orchestra makes much music for diverse occasions of German
churches:
- Every first Sunday in each month at the Lord’s supper service at the Philippus Church
- In the beginning of every year at the closing service of “Evangelical Alliance Prayer week“
- Every year September by the occasion of “Intercultural Week“
- At the 2nd Advent of every year at the “International Christmas concert“ at the Gross St. Martin
Church
- At the 3rd Advent of every year our choir/orchestra has its own Christmas concert.
Cultural Tasks:
As a Korean church in Europe we would like to transmit our Korean culture through diverse occasions:
- On a new year with lunar calendar, we play some traditional Korean games after the worship
service.
- Once a year we have basar with Korean food. At this occasion, we invite the German congregation, so that they can taste Korean food.
On our thanksgiving Sunday with lunar calendar, we also prepare Korean food and invite, for instance, Japanese congregation.
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Bernard Coyault
Cette présentation comprend 2 parties : 1- éléments de réflexion 2- actions engagées et à poursuivre.
1- Eléments de réflexion
Une réalité incontournable: des communautés étrangères « étranges »
La présence de communautés chrétiennes étrangères en France (ou églises ethniques, ou ethnolinguistiques, ou communautés chrétiennes de migrants) ne date pas d’hier. Ces communautés protestantes ou évangéliques, pas seulement africaines mais aussi asiatiques, caribéennes, etc. se développent dans une relative discrétion mais prennent une place toujours plus grande dans le paysage
religieux français (principalement dans les grandes villes). Ce développement est à comprendre
dans le contexte plus large d’une société française toujours plus multiculturelle et multi-religieuse.
Cette réalité des communautés chrétiennes étrangères est prise en compte un peu partout en Europe
par les organisations missionnaires du monde œcuménique (luthéro-réformé) ou du monde évangélique.
(voir la typologie proposée dans le document de travail : « les communautés ethniques dans le paysage protestant français »– B.Coyault)
L’enjeu est le suivant : comment manifester la réalité de l’oikumene - de l’Eglise universelle – ici
dans notre pays, dans la rencontre et le témoignage commun avec ces communautés étrangères ?
Avec la pleine conscience qu’il est plus facile d’aimer le prochain qui est loin (par ex. nos églises
sœurs de la Cevaa) que le prochain proche.
Du point de vue de nos paroisses ce phénomène se décline de deux façons :
1) le nombre croissant de chrétiens d’origine étrangère présents et fortement impliqués dans la vie
de nos communautés, pas seulement urbaines. Avec aussi le constat d’un nombre important de
pasteurs d’origine étrangère dans le corps pastoral.
2) pour les communautés situées dans les grands centres urbains le contact est plus direct : il faut
gérer les sollicitations de groupes chrétiens étrangers (difficilement identifiables) qui demandent
par exemple à utiliser le temple le dimanche après midi. Cette cohabitation aboutit parfois à des
rencontres entre les communautés accueillante et accueillie, mais le plus souvent elle se solde
par des conflits sur la location de la salle, des questions de propreté des locaux ou de gestion du
temps.
Nos églises ont été sensibilisées il y a quelques années à l’ « accueil de l’étranger » . Aujourd’hui
la question se pose aussi de l’accueil de ces communautés chrétiennes étrangères. Et au-delà de
l’accueil, il s’agit de trouver le chemin d’un « vivre ensemble » dans une relation d’égalité, et d’un
« témoigner ensemble ».
Ce chemin de rencontre est difficile parce que la distance initiale est grande. La différence se joue à
plusieurs niveaux :
-
des univers de pensée : nous vivons dans une société occidentale post-moderne, fortement
sécularisée, où dominent la rationalité d’une part et le relativisme et le soupçon d’autre part. Les
membres des communautés étrangères partagent une autre compréhension du monde où « modernité » et rationalité ont une place bien moindre et où l’expérience de la transcendance est fortement valorisée : Dieu est présent, assurément, fortement, puissamment.
!
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-
des expressions culturelles et ethniques : les façons de prier , de chanter, d’être ensemble, la gestion du temps, de l’autorité, de la vie communautaire. Redisons-nous que notre église (réformée ou luthérienne) elle aussi est « ethnique » - avec des pratiques qui peuvent paraître étranges
aux gens du « dehors » : le temps cultuel étriqué (1h maximum ?!), les chants (les psaumes
comme curiosité ethnologique, les spontanés qui n’en sont pas), les symboles (croix huguenote
et ancêtres sacralisés), la gestuelle (austère à l’extrême)…
des situations économiques : les membres de ces communautés – surtout celles de la 1ère génération - ont en général un faible niveau de revenu, et une situation sociale précaire (chômage, séjour illégal, etc.). Le profil socio-économique de nos églises luthéro-réformées est à l’inverse.
« Oecuménisme interculturel » et Mission
A côté de l’œcuménisme avec les autres dénominations chrétiennes (catholiques et orthodoxes), de
l’œcuménisme inter-protestant, s’ouvre le champ d’un œcuménisme chrétien interculturel. Un nouvel horizon de rencontres et de partages, source d’enrichissement mutuel mais source également
d’incompréhensions, de jugements de valeur, de tensions - comme dans toute expérience de rencontre œcuménique.
L’enjeu de cette démarche œcuménique est le même que pour les autres formes d’œcuménisme : la
crédibilité du témoignage chrétien et la mission (« Que tous soient un pour que le monde croie »).
Ces communautés présentes dans notre pays, surtout celles de la 1ère génération (les nouveaux immigrants) ont peu de contacts avec nos églises et reproduisent la foi et la pratique vécues dans
l’église du pays d’origine : leur spiritualité, leur théologie est façonnée de la rencontre particulière
entre l’Evangile et leur culture. Le caractère singulier - « étranger » - de la pratique religieuse dans
ces communautés (louange spontanée par les chants et danses, prières de guérison, prophétie, importance du leader) n’est pas forcément l’expression d’un fondamentalisme biblique mais plutôt le
reflet d’une inculturation réussie de l’Evangile là où il a été reçu.
Il y a comme un effet boomerang – le mouvement en retour de la mission : l’Europe a apporté
l’Evangile en Afrique, en Asie, etc. Aujourd’hui ces chrétiens vivant au milieu de nous, témoignent
d’une autre façon de vivre la foi en Jésus Christ, d’en témoigner. Ces communautés on souvent une
vocation missionnaire affirmée– pas seulement envers leurs « nationaux » mais aussi envers les français de souche. Ils ont reçu jadis l’Evangile de nos missionnaires. N’avons nous pas aussi à recevoir « leur » Evangile ? Si ce schéma est trop simpliste, on peut tout au moins se convaincre qu’un
échange fraternel, théologique, spirituel (vécu dans les rencontres, le chant, le culte ou les repas en
commun, la réflexion, la prière, l’étude biblique, etc..) aboutira à quelque chose de nouveau : une
transformation mutuelle, une vision renouvelée de la communauté, de la vie chrétienne, de
l’évangélisation.
Une « Cevaa hexagonale » ou l’Eglise universelle à notre porte
Quelques unes de ces communautés étrangères sont issues d’Eglises membres de la Cevaa : Cameroun, Madagascar, Côte d’Ivoire, etc… Mais l’horizon est encore plus vaste : protestants de Chine,
du Laos, Cambodge, Kabylie, Ethiopie, Sri-Lanka, Togo, Congo et bien d’autres encore…
Il est tout à fait possible de reprendre la vision de la Cevaa qui nous est familière, avec ses intuitions, ses dynamiques, ses orientations nouvelles, et les conjuguer avec l’objectif de la rencontre
entre communautés, ici.
-
une « Communauté d’Eglises en Mission » pour « s’entraider mutuellement
dans
l’accomplissement de leur mission » ? ici en France…
des principes de mise en commun dans un esprit d’égalité des ressources (finances, bâtiments),
des personnes, des idées, pour une mission commune . Le tout à vivre ici en France. Par exem-
!
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ple : dans le prêt de nos églises, la participation financière à des projets communs (et pas seulement soutenir des projets outre-mer), etc.
les « programmes missionnaires » : quels sont les possibilités de témoigner, d’avoir une action
diaconale ensemble…
les « équipes Cevaa » qui tournent dans nos régions : pourquoi ne pas organiser aussi des « équipes hexagonales » composées de membres de ces communautés étrangères, laïcs et pasteurs,
qui partageraient leur expérience d’église et nous apporteraient un regard extérieur…
l’animation théologique : comment penser une formation biblique et théologique commune essayant de répondre aux enjeux du témoignage chrétien dans la société française. Nos frères étrangers ont une lecture qui leur est propre de la sécularisation dans notre pays, de
l’individualisme, de la rencontre avec l’Islam, etc…
l’échange de pasteurs qui est en train de s’initier entre nos églises du nord et du sud peut aussi
se vivre simplement et profondément ici en France au travers de l’échange de chaires, de pastorales communes, de formations en commun…
« La mission de partout vers partout » : si nous avons des engagements et partenariats missionnaires au sud, pourquoi ne pas les penser et les construire aussi avec les chrétiens du sud qui
vivent ici en France et qui sont des interprètes privilégiés entre les deux cultures.
Faut-il alors imaginer – au sein de la FPF ?- une sorte de conseil, de plate-forme qui regrouperait des représentants des églises d’origine étrangère et des églises « françaises » et serait
lieu d’échanges et force de proposition ?
En résumé, notre réflexion sur la mission et notre engagement dans la mission - ici et là-bas – peut
trouver un nouveau souffle par l’entrée en dialogue et en communion avec nos frères et sœurs étrangers vivant en France. Dans le contexte d’une société multiculturelle avec ses multiples fractures (violence dans les quartiers, communautarisme) on peut se demander si cet œcuménisme interculturel n’est pas une clé pour trouver ensemble la juste présence et le juste témoignage.
Cette réalité concerne l’ensemble de nos communautés, urbaines ou rurales, qu’elles vivent directement ou non le contact avec les chrétiens d’origine étrangère ; de la même manière que l’Eglise
Universelle et la « Mission » concernent aussi l’ensemble de nos communautés…
Le chemin de la rencontre et de la communion
C’est un long processus qui passe par des « petits commencements ».
Il faut qu’il y ait une volonté des deux côtés de se laisser déranger par l’autre, d’ « élargir l’espace
de sa tente ».
Chercher des terrains de rencontre : ex. célébration commune à l’occasion d’une fête chrétienne,
accueil d’une chorale, échange de chaire, action de solidarité, rencontre de groupes de jeunes ou
d’enfants, rencontre de pasteurs, repas communautaires, réunions de prière…
S’apprivoiser, se comprendre, trouver des temps de « vivre ensemble », imaginer des occasions
pour témoigner et pour servir ensemble. Entrer dans un chemin de réciprocité, de mutualité ou l’on
apprend l’un de l’autre, ou l’on construit ensemble, dans un chemin d’unité qui respecte et valorise
la spécificité de chacun, pour le bien de tous.
Etablir au niveau local une « charte communautaire » pour l’utilisation des locaux, en se donnant
des temps pour la rencontre et la célébration commune.
Une dimension prophétique et eschatologique
Le livre des Actes nous livre les prémisses de ce long cheminement de l’Evangile qui est parti à la
rencontre des différentes nations, des différentes cultures…
!
2000 ans après, l’Eglise de Jésus Christ est présente sur tous les continents, dans toutes les cultures.
Le christianisme a plusieurs centres névralgiques où l’Eglise est en forte croissance : Afrique, Asie… L’Europe n’a plus de monopole.
Les prophéties d’Esaïe 60, le Psaume 87, l’Apocalypse (ex 7 :9), et d’autres textes encore évoquent
le rassemblement des nations, de toute langue, de toute race, etc. Ces textes reçoivent un éclairage
inattendu avec cette situation nouvelle d’œcuménisme interculturel.
2- Actions engagées au niveau du secrétariat du Défap et à poursuivre…
le CD « Terre Habitée » - les tournées « missionnaires » des chorales :
Ce CD est la porte d’entrée pour faire connaître ces communautés chrétiennes étrangères et valoriser leur présence. Le chant est un moyen privilégié pour réduire les distances, entrer en communication…
Le CD a suscité beaucoup d’intérêt dans nos églises : il sert même d’outil de catéchèse, des chants
sont repris pour des cultes ou des émissions de radio, etc. Il a eu aussi un fort impact dans les
communautés étrangères qui y ont participé et d’autres. Plusieurs ont témoigné qu’ils se sentaient
« reconnus » pour la 1ère fois.
Dans le sillage de ce CD quelques chorales participantes ont accepté d’entrer dans le jeu pour des
« tournées missionnaires ».
La Chorale congolaise d’Alésia fera en Avril deux week-ends de tournée : l’un à Cognac, et l’autre
pour 3 concerts - témoignages (La Rochelle, Poitiers, Melle).
Les jeunes de la chorale de l’Eglise Evangélique Kabyle ont accepté de travailler à un projet de
concerts-témoignages où ils partageront leur découverte de l’Evangile dans un contexte musulman
et leur réflexion sur la cohabitation entre chrétiens et musulmans. 4 dates sont déjà fixées (Bergerac,
Houilles, Paris, Montagne du Tarn).
Les premières expériences montrent que ces concerts témoignages sont aussi l’occasion de rencontres, échanges, partages d’où chacun revient transformé et enrichi. Un Concert Festival regroupant
plusieurs paroisses est prévu sur Paris en juin (avec des interventions et des stands).
Recensement des initiatives locales
Un grand nombre de paroisses vivent déjà cette réalité (parmi d’autres exemples : Caen, Aulnay,
Rouen…). La présence des chrétiens étrangers se décline de multiples manières : intégration dans la
communauté locale, cohabitation entre communautés. Il y a autant d’expériences d’échecs - parfois
très douloureux (vols, procès, etc)- que de réussites. Il y a surtout des idées, des initiatives originales qui méritent d’être partagées et relayées (ex : culte des nations, service diaconal, rencontre des
enfants, etc).
Travailler avec les équipes régionales Mission
Un partenariat a été établi entre le Defap et l’Equipe mission régionale de l’ERF-Région parisienne
qui a été mandaté par le conseil régional pour travailler sur cette question. Un document de travail a
été produit par le secrétariat du Défap et il a été repris au Synode régional. Le Défap vient en appui
pour renforcer les projets initiés par l’Equipe.
Constituer un groupe de réflexion et de proposition
Avec des pasteurs et des laïcs intéressés par cette question. Réfléchir aux possibilités d’animation,
de formation. Travailler à la rédaction d’une charte de vie commune. Et d’une façon globale réfléchir au processus de formation d’ « interprètes », capables linguistiquement, culturellement, spirituellement de construire des ponts.
Recenser les initiatives dans d’autres pays et en France dans le monde évangélique
Ex 1: le programme des Eglises unies en Hollande (publications disponibles), parmi d’autres…
!
Ex 2 : la faculté de théologie de Vaux s/Seine qui propose déjà des sessions de formation théologique continue pour les pasteurs des églises de la CEAF (Communauté des Eglises d’Expression Africaine en France)
Visiter les communautés chrétiennes étrangères
Ce travail de contact a commencé sur Paris. Il s’est concrétisé par la participation à des cultes, des
réunions, prédications. L’objectif est d’être à l’écoute, d’ouvrir le dialogue, de discerner les attentes
ou les non-attentes des communautés concernées.
Susciter des rencontres entre communautés étrangères
Ex 1: sur Paris il y a une situation très conflictuelle entre les communautés camerounaises avec une
multitude de clivages dénominationnels, ethniques et linguistiques. Les relations avec les communautés « françaises » (prises malgré elles en otages ou arbitres) sont très mauvaises. L’objectif est
de susciter prochainement une rencontre pour renouer le dialogue et surtout faire émerger un projet
commun entre les églises camerounaises de la diaspora. Le projet sera mené en collaboration avec
un pasteur de l’ERF d’origine camerounaise et membre de l’Equipe Régionale Mission.
Ex 2 : l’enregistrement du CD a été l’occasion pour les églises chinoises de Paris (20 communautés
protestantes) de se regrouper en un groupe vocal chinois œcuménique…
CONCLUSION
Un chantier important…
Les bases pour un programme missionnaire dans le cadre de la Cevaa.
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Annemarie Dupré
Früher ging man in Italien davon aus, dass zwei Drittel der in Italien lebenden Protestanten Italiener
seien. Neuere Erhebungen zeigen, dass neben einem „italienischen“ Drittel zwei Drittel der Evangelischen einer ethnischen Minderheit zuzuordnen sind. Wie begegnen sich nun diese zugewanderten
Evangelischen und die traditionell in Italien beheimateten evangelischen Kirchen wie Waldenser
oder Methodisten? Um dieser Frage nachzugehen, hat die Vollversammlung des Evangelischen
Kirchenbundes in Italien (Federazione delle Chiese Evangeliche in Italia – FCEI) die Arbeitsgruppe
„Essere Chiesa Insieme“ eingesetzt.
Wenn wir Zahlen von protestantischen Gläubigen nennen, die ethnischen Minderheiten angehören,
müssen zwei Dinge berücksichtigt werden: Einmal handelt es sich um statistische Schätzungen,
zum anderen handelt es sich dabei zum Teil um potenzielle Kirchenmitglieder. Viele Immigranten
haben zwar ein evangelisches Elternhaus oder gehören einer Kirche in ihrem Herkunftsland an, haben aber noch nicht den Weg in eine evangelische Gemeinde in Italien gefunden. Es handelt sich ja
meist um junge Menschen, für die eine aktive Mitgliedschaft in einer Kirchengemeinde in diesem
Lebensabschnitt vielleicht nicht an erster Stelle steht.
Gegenwärtig führen wir eine Befragung unserer Gemeinden durch, um zu ermitteln, wie es diesbezüglich in den traditionell italienischen Gemeinden aussieht. Von etwa 310 Gemeinden wurden bisher ca. 180 befragt. Von diesen Gemeinden haben rund 130 in irgendeiner Form Kontakt mit evangelischen Ausländern.
!
Die Herkunftsländer von evangelischen Einwanderern befinden sich auf allen Kontinenten, nur
Australien ist sehr wenig vertreten. Die stärksten Gruppen kommen aus Europa, besonders aus Rumänien und der Ukraine. Die grö te asiatische Gruppe sind die Chinesen aus der Volksrepublik. Es
folgen Philippiner und Koreaner. Von Afrika kommen die grö ten Gruppen aus Ghana, Nigeria und
Kamerun, aber auch aus Togo, Äthiopien, Eritrea. Es gibt große Gruppen aus den USA und Kanada,
aber auch aus Lateinamerika: aus Peru, Ecuador, Argentinien und Brasilien.
Die evangelischen Migranten sind nicht überall in Italien gleich stark vertreten. Die meisten bereits
relativ stabilisierten Gemeinden bestehen nach unseren ersten, noch bruchstückhaften Untersuchungen in Norditalien. Ähnlich ist das Bild in Mittelitalien, während es in Süditalien, vor allem in Apulien, sehr wenige Kontakte mit evangelischen Migranten gibt. Dieses Bild entspricht dem Gesamtbild der Immigration in Italien. Die meisten Immigranten kommen im Süden an, versuchen dann
immer mehr nach Norden weiterzuwandern, wo sie ansässig werden. Eine Ausnahme im Süden bilden die Großstädte wie Palermo, Bari, Neapel, Rom.
Bevor die starke Immigration einsetzte, gab es in Italien bereits viele Auslandsgemeinden von
Nordamerikanern, Engländern, Deutschen, Schweden usw. Außerdem werden die italienischen
Gemeinden seit jeher von Europäern besucht, die keine Kirche ihres Landes in der Nähe haben. Es
geht also bei dem Thema „Essere Chiesa Insieme – gemeinsam Kirche sein“ um zwei unterschiedliche Situationen, die aber irgendwie zusammenkommen müssen¸ denn es wäre nicht korrekt, zwischen „Ausländern“ aus industrialisierten Ländern und „Migranten“ aus der Dritten Welt zu unterscheiden. Zumindest im kirchlichen Leben sollte dieser Unterschied überwunden werden.
Es gibt verschiedene Formen der Begegnung zwischen Migranten und italienischen Gemeinden. In
rund 100 der bisher befragten 180 Gemeinden bestehen die Kontakte zu Migranten darin, dass diese
ganz normal am Gemeindeleben teilnehmen.
Etwa 30 italienische Gemeinden stellen ihre kirchlichen Räume Migrantengemeinden für separate
Gottesdienste zur Verfügung. Darüber hinaus werden einige Male im Jahr gemeinsame Gottesdienste und das Agapemahl gefeiert, Bibelarbeit gehalten usw. Diese Migrantengemeinden sind zum Teil
Mitglied einer der evangelischen Denominationen (Waldenser, Methodisten, Baptisten, Lutheraner),
andere sind unabhängig und bisher wenig interessiert an einer Eingliederung in italienische kirchliche Strukturen.
Diese Formen entwickeln sich nebeneinander, und es ist es zu früh, eine Form der anderen vorzuziehen. Dieser Trend ist ja erst seit etwa 15 Jahren sichtbar geworden. Auch die Situationen und die
Bedürfnisse sind zu verschieden.
Alle italienischen Denominationen, die der FCEI angehören, setzen sich inzwischen intensiv mit
dem Phänomen auseinander. Die Baptistische Union hat sogar einen Pfarrer für diese Arbeit abgestellt. Ca. 25 Migrantengemeinden sind bisher der Union beigetreten, sie haben einen eigenen Prediger oder Gemeindevorsteher. Die Zusammenarbeit innerhalb der Union ist aber noch oft schwierig.
Die Methodisten haben bisher einige koreanische methodistische Gemeinden aufgenommen, d.h.
sie wurden in die Kirchenunion der Waldenser und Methodisten aufgenommen. Die Zusammenarbeit ist noch ausgesprochen begrenzt. Einerseits wegen Sprachschwierigkeiten, anderseits gehören
diese Gemeinden sowohl der koreanischen Kirche wie der italienischen Kirche an. Die beiden Kirchen haben aber verschiedene, sich teilweise widersprechende Kirchenordnungen.
Die Waldenserkirche sieht einen relativ langen Prozess vor, bevor eine Migrantengemeinde voll
aufgenommen werden kann. Die Waldensergemeinden arbeiten aber auf vielfältige Weise mit
Migrantengemeinden zusammen. Es gibt in der Waldenserkirche gemischte Ausländergemeinden,
die entweder Englisch, Französisch oder Spanisch als Gemeindesprache haben. Außerdem werden
von allen Gemeinden am ehesten gerade die italienischen Waldensergemeinden von Migranten besucht. Im letzten Jahr hat die Synode der Waldenser und Methodisten eine Ad-hoc-Arbeitsgruppe
!
ernannt, die bei der diesjährigen Synode über ihre Arbeit berichten soll. Diese Arbeitsgruppe arbeitet eng mit „Essere Chiesa Insieme“ der FCEI zusammen.
Die Arbeitsgruppe „Essere Chiesa Insieme“ baut auf der bereits von dem Servizio Rifugati e
Migranti (SRM, Flüchtlings- und Migrantenarbeit) geleisteten Arbeit auf. Der SRM hat 1989, 1994
und 1998 drei große nationale Tagungen abgehalten, an denen bis zu 160 Personen teilnahmen und
ca. 45 verschiedene Nationen vertreten waren. Die erste Tagung erlaubte ein erstes Kennenlernen;
ihre Zusammensetzung war heterogen. Bei der zweiten Tagung war es bereits möglich, sich über
bestimmte Themen zu einigen, und der gemeinsame Gottesdienst wurde von allen mitgetragen. Bei
der dritten Tagung beteiligten sich die Migranten mindestens genauso stark wie die Italiener, und es
kam zu einem echten Auseinandersetzungsdialog, abgesehen von der totalen Vorherrschaft der
Migranten auf musikalischem Gebiet. Eine vierte Tagung ist für 2003 geplant, wenn wir die finanziellen Mittel finden können.
Die Arbeitsgruppe "Essere Chiesa Insieme" hat die bisher geleistete Arbeit ausgewertet. Der SRM
wurde mit einer Erhebung beauftragt, um die aktuellen Zahlen zum Thema evangelische Gemeinden und Migration zu erhalten. Im April 2002 wurde in kleinem Rahmen ein Seminar abgehalten,
um theologische Vorarbeit auf dem Weg zu einer stärkeren Kooperation der verschiedenen Gruppen
im Bereich der FCEI zu leisten.
Leider verfügt die Arbeitsgruppe über keinerlei Finanzierung, das genannte Seminar wurde von der
Evangelisch-Lutherischen Kirche in Italien finanziert. Dies erschwert die Arbeit enorm, da der
SRM alles neben seinen normalen Aufgaben leisten muss. Vor allem die Erhebung lässt sich nur
sehr schwer auf diese Weise durchführen. Auch das Stattfinden der Tagung von 2003 ist aus finanziellen Gründen noch sehr unsicher.
Die Mitgliedskirchen der FCEI haben in den letzten Jahren interessante Erfahrungen des Miteinanders gemacht.
In den ursprünglich rein italienischen Gemeinden in Palermo, Siena, Brescia, die der Kirchenunion
der Waldenser und Methodisten angehören, sind heute die Mehrzahl der Kirchgänger Migranten. In
Brescia und Palermo sind die meisten aus Ghana und Nigeria. Es gibt aber auch Europäer, Philippiner, Koreaner usw. In Siena ist die Situation ausgeglichener: Keine Nationalität hat eine starke
Mehrheit. In diesen Gemeinden wurde eine neue Gottesdienstordnung entwickelt, die den verschiedenen Bedürfnissen gerecht zu werden sucht. Italienisch ist die Hauptsprache, aber Lesungen und
Gebete sind auch in Englisch und zum Teil noch weiteren Sprachen. Die Predigt wird auf Englisch
zusammengefasst, die Lieder stammen sowohl aus dem allgemeinen italienischen Gesangbuch, aber
auch aus anderen Quellen. Im Gemeinderat sitzen zahlreiche Migranten und Migrantinnen. Die
Sonntagsschule ist weitgehend in ihrer Hand, wird aber vom italienischen Pastor koordiniert.
In Genua, Turin, Mailand, Rom gibt es multinationale Gemeinden, die der Baptistischen Union oder
der Kirchenunion der Waldenser und Methodisten angehören. Ihre gemeinsame Sprache ist Englisch, Französisch oder Spanisch, und sie haben ein Sonderstatut innerhalb der Denomination. Die
Zusammensetzung der Gemeinden ist multinational, ihre Mitglieder kommen von verschiedenen
Denominationen, aber sie haben einen gemeinsamen Nenner gefunden, ihre Gottesdienstordnung ist
flexibler, aber mit einer Grundordnung.
Bei den Waldensern und Methodisten gab es schon seit langem deutsche, amerikanische, englische
und spanische Pastoren. Nun kommen Pastoren aus Afrika hinzu. Bei der letzten Synode wurde der
erste afrikanische Waldenserpfarrer ordiniert, d.h. ein Afrikaner, der an der Waldenserfakultät studierte und seine ganze Ausbildung in Italien absolvierte. Auch in den Baptistengemeinden gibt es
einige ausländische Pastoren aus Spanien, den USA und China. In den Migrantengemeinden gibt es
aber normalerweise nur Laienprediger oder Gemeindevorsteher. Die Baptistische Union bemüht
sich augenblicklich um deren Fortbildung.
!
"
%
%
Ruth Gledhill
Immigrant Christians entering Britain are transforming the traditional Churches and could become
the transfusion needed to save them from extinction, a senior church leader says.Latest figures show
a surge in churchgoing among the non-white population of Britain, with many of the new Christians
being first-generation immigrants. By 2005, if current trends continue, the African-Caribbean
churches will have doubled in size in 15 years, claiming nearly 120,000 members.
The increase is reflected across the ethnic minority Christian communities and, although not yet
great enough to offset the continuing decline in churchgoing overall, it could be only a matter of
years before it does so and churchgoing begins to climb again. Black churchgoers already outnumber white ones in some parts of Britain’s biggest cities and urban areas, according to figures published by Christian Research.
One black Pentecostal church, the Cherubim and Seraphim Church, had 1,300 members across nine
congregations in 1990. By last year it had 6,000 members across 26 congregations and by 2005 is
expected to have 7,500 members in 30 churches.
Others have shown similar growth from small beginnings. The Progressive National Baptist Convention has grown ten-fold from 95 members in three congregations to 1,900 in 15 in a decade.
By contrast, figures to be published this week will disclose that the weekly adult attendance in the
Church of England, which has 13,000 parishes, had dropped back below one million.
Other mainstream Churches are showing similar decline, except for pockets where they happen to
be in areas favoured by immigrant communities. Then they, too, are flourishing, benefiting from the
commitment of African and Asian Christians to weekly worship.
Where this has happened, such as in one north London United Reformed church which has seen
numbers grow from six people to 275 in ten years, it is not just membership that has been transformed. Vigorous and enthusiastic gospel styles of worship are also being imported, with lengthy
sermons and hymn-singing sessions with dancing and clapping.
Generous giving is another characteristic, with congregations taking just a few weeks to raise hundreds of thousands of pounds for extensions and new buildings to house their rapidly-growing
numbers.
The extent to which the influence and potential of these new congregations and churches are being
taken seriously by the hierarchies of all the mainstream Churches has been shown in the response to
the African and Asian objections to liberal Christian innovations such as the ordination of gay bishops and same-sex blessings.
The Rev David Cornick, General Secretary of the United Reformed Church, has described in an article for a missionary magazine how the Churches in Europe which are haemorrhaging members
could be in the process of receiving a life-saving transfusion from the developing world.
The trend represents a reversal of the pattern two centuries ago when white Western missionaries
set out for Africa. Now Africans and other ethnic groups coming to Britain are bringing Christianity
back with them. Mr Cornick, writing in Inside Out, the journal of the Council for World Mission,
says: “Western Europeans do not belong to institutions and one of the institutions to which they do
not belong is the church.”
According to the Third Wave of the European Values study by Tilburg University in the Netherlands, Britain has become one of the least religious countries in Europe. Nearly one third of those
polled in Britain said religion was not at all important to them and 70 per cent said they never went
to a church, mosque or synagogue.
However, the recent government census showed that more than 70 per cent of people in Britain
counted themselves as Christian.
(“The Times”, 11 agosto 2003)
!
D
1
Gerrie ter Haar
Introduction
Today'
s conference takes place against the backdrop of drastic social, political and cultural change
in modern Europe, more particularly the countries of the European Union. There are a number of
issues emerging from that context which are relevant to the topic of the meeting today: how to shape the relations between mainline churches in Europe, notably Holland and Germany, and the numerous migrant churches that are flourishing there. Recent international migration has added in an
unexpected manner to the situation of religious pluralism in Europe, turning non-Western Christianity into a new and significant factor in the religious landscape.
In the light of the above, I have chosen to focus my presentation on the following aspects:
1. International migration: context and consequences
2. Culture and identity: imposed or ascribed?
3. The concept of dialogue: how and with whom?
4. The relation between religion and politics: a reconsideration
5. The need for educational change: religion and theology
Some preliminary observations
1. What I am going to say is largely based on my knowledge and experience concerning the Netherlands; I am not claiming any expert knowledge of the situation in Germany or any other country in
Europe, and will limit myself in that respect to discussing or indicating general trends. (I have discussed some of these at greater length in my book Halfway to Paradise: African Christians in Europe, Cardiff: Cardiff Academic Press, 1998).
2. I will use this opportunity to talk about a number of issues which I have discussed separately in
different settings before. But since I believe these issues to be mutually connected I will try and present them in a coherent framework. This general framework, as I see it, is formed by the comprehensive subject of international migration. International migration therefore is the context and backdrop of the various issues I want to share with you today, which I believe to have a bearing on
this conference.
3. I will discuss these issues from the viewpoint of a scholar of religion, which is what I am, and not
from the viewpoint of a theologian or a Christian believer per se. At the same time I will of course
respect the fact that my audience consists of theologians and/or missionary workers, and therefore
make suggestions which I believe may be helpful in formulating a response to the new challenges
that are facing the churches.
4. Since my own research in most matters is related to Africa, I will take my examples to illustrate
my argument mostly from that continent.
International migration: context and consequences
Let me first outline the general framework for discussion of Europe'
s changing face, which is the
phenomenon of international migration.
Facts and figures
In the mid-1990s the total migrant population in the world was estimated at 130 million, including
refugees. (Note that for various reasons it is notoriously difficult to obtain reliable statistics on these matters). This means that large numbers of people are actually living in a country different from
their country of birth. In the late 1980s it was estimated that more than twenty million people in
Western Europe were born in a country other than the one in which they then lived. Immigration
has thus become a permanent feature of society.
!
International immigration is also not a new phenomenon. Contrary to popular belief, the figures of
immigrants to Europe have been proportionally much higher in the past than they are now. In France, a quarter of all citizens have an immigrant background. In the Netherlands too, many surnames
reflect the incidence of immigration in the past. The wide-spread idea that immigration has proportionally grown appears to be a popular myth. In the sixteenth and seventeenth centuries the Netherlands contained one refugee for every 25 to 50 Dutch people, while today there is one refugee for
every 500 Dutch inhabitants. The crucial distinction between past and present migration lies in the
differences in cultural background between the immigrant and host populations, which have grown
considerably wider since the days when migration was taking place predominantly within Western
Europe, due to the large presence of immigrants originating from the non-Western world. Their presence has actually changed the religious map of Europe, with Islam becoming the second religion in
many industrialised countries. But the arrival of non-Western Christians now has a comparable effect within Christianity in Europe. They have founded new and flourishing churches, often operating in the context of a deeply secularised society, which many of them experience as a culture
shock. Significantly, and in that sense comparable to many Muslims in Europe, they are mostly selfassured Christians who have no problem speaking openly about their faith and do not shy away
from it in public.
Migration patterns have changed enormously in Europe since World War II. Before 1940 Europeans were frequently emigrants themselves. Thirty-two million people emigrated from Europe to the
United States alone in the century after 1820, while after 1945 half that number moved from various
places in Europe to the heavily industrialised countries of Northern Europe. Those who left Europe
in the nineteenth century soon came to be seen as pioneers and entrepreneurs, to whom relocation in
the United States offered opportunities for personal advancement and social mobility, in contrast to
the post-war immigrants coming to Europe. Most of the labour migrants of the post-war years were
recruited on both sides of the Mediterranean, in southern Europe and North Africa. Since the economic reconstruction of Europe in the post-war era almost coincided with the independence of former colonies in the 1950s and 1960s, migration to Western Europe from what was then called the
third world also became much more frequent. South-north migration increased significantly during
the 1970s when important economic changes were taking place worldwide and migration was further stimulated by political upheaval. A different pattern of immigration appeared, this time including large numbers of people coming to Europe from further south. According to available statistics, in the now fifteen EU member states the total number of immigrants registered from countries
in Africa, Asia and South and Central America amounted to 5.6 million in the mid-1990s. These
figures include asylum-seekers.
The change of direction which has turned Western Europe from a net zone of emigration into one of
immigration, and the formation of new migrant communities, together mark an important change in
the history of migration in Europe, with the watershed years occurring in the late 1950s and early
1960s. The oil crisis of 1973-4 induced governments to make efforts to discourage further immigration. After 1989 the end of the Cold War gave huge impetus to international migration generally,
notably within Europe itself. Since then European countries assembled in the European Union have
embarked on new legislation to control this latest trend.
European migration policies
New trends in migration have given rise to a European policy which is based on a determination to
reverse the processes at work. This is done in such a way that various organisations have raised
serious questions concerning immigrants'basic human rights, which appear to be violated or at least
negatively affected. Although this notably concerns the rights of those designated as '
illegals'
, the
status of immigrants in Europe has become less secure generally as it has become subject to new
legislation aimed at halting immigration.
!
One symptom of such change of policy is the manner in which terms and definitions are being adapted to the latest requirements of politicians and officials. A special vocabulary has been developed to try and define subtle distinctions between different types of migrants, as a result of which
new official categories are constantly being invented. Neutral terms become replaced by new and
sometimes value-laden ones, leading to a distinction in the popular mind between '
good'immigrants, who are fleeing political persecution, and '
bad'immigrants, who are simply looking for a
materially better life. Technically speaking, however, a migrant may simply be defined as any person who leaves his or her country or place of residence with a view to settling elsewhere. Refugees,
in that case, represent one particular type of migrant. Today, political refugees are generally the
only ones with a reasonable chance of obtaining a residence permit in the EU by being granted asylum, provided they can prove that they are victims of human rights violations. If so they will fall
into the category of '
genuine'refugees, as distinct from '
bogus'ones, those who escape from poverty
or other forms of adversity. In the same line of thought, documented migrants are today generally
referred to as '
legal'refugees, while undocumented migrants have become popularly known as '
illegals'
. The use of such terms obscures the fact that what all these migrants have in common is their
forced mobility. They are people who have left their country, ultimately due to circumstances beyond their control, whether of a political, economic or socio-cultural nature.
The formation of the European Union has given rise to a form of protectionism whose consequences are keenly felt by immigrants from outside Europe, notably those who are easily identifiable by
the colour of their skin and who are without legal documents. Thus, a conspicuous feature of European unification is the fact that the new frontiers are, to some extent, effectively defined by race.
This is not lost on most black people, some of whom have expressed concern about the serious implications of the move towards European integration upon Europe'
s 16 to 20 million black and other
ethnic minority citizens. In the view of these critics, this has led to the emergence of a Euro-racism
which fails to allow for the black presence in Europe. In the new Europe, they claim, the categories
of black European and native European risk being reproduced as mutually exclusive ones, a situation which will act to the advantage of extreme political groups and might induce mainstream politicians to elaborate more sophisticated and coded forms of racism.
Migration experts have at times pointed out the contrasting images attached to immigrants, who
may be described either as a potential enrichment or a threat to the receiving culture, depending on
the state of the host economy. In one essay on new immigration trends and the role of the state this
paradox has been described with the epigram: “Those migrants that may be considered ‘useful’ are
doing something illegal, and those who are legal are not really ‘useful’“. Both the official and popular way of speaking about undocumented migrants contribute to a perception of them as people
who are the cause, and not the victim, of grave problems. A Dutch migration expert (Philip Muus)
has remarked on the specific imagery used to describe the migrant issue, which he refers to as watertaal (‘water-speak’). He criticizes the unscholarly use of metaphors, such as of flows and floods,
which compare migration to endless streams of water. Rather than presenting a detailed description
of the actual process, he argues, a simplistic image is invoked which proves a hindrance in the understanding of migration processes. It portrays migration as a natural disaster against which people
have to protect themselves by building fortifications such as dams and dikes. In a country like the
Netherlands, where the struggle against the sea lies deep in the national psyche, this is a powerful
image which contributes to thinking of foreigners, notably non-Europeans, in terms of a potential
disaster.
Undocumented migrants
It is particularly among immigrants who come to Europe to seek work, rather than those who claim
political asylum, that there are undocumented migrants, people who lack the legal papers that permit them to stay in the country of their choice and who are popularly known as ‘illegals’. It is im-
!
possible, for obvious reasons, to establish exactly how many undocumented migrants are living in
the various countries of Western Europe. Recent estimates suggest a figure of several millions, in
addition to the estimated number of 18 million legal migrants working and living throughout the
continent. The International Labour Organisation proposes a figure of 2.6 million undocumented
migrants, but other estimates are much higher. In the Netherlands most estimates vary from 60,000
to 100,000, mostly living in the so-called Randstad. The stringent measures taken by European governments to reduce the number of immigrants make it increasingly difficult for them to legalise
their presence. The near-impossibility of obtaining a work or residence permit through normal
channels may cause people to try and seek political asylum on spurious grounds. Many, however,
prefer to live clandestinely, that is without any official registration, in the hope of better times to
come. In the meantime, undocumented migrants use their imagination and powers of improvisation
to do what they came to achieve: to earn a living. Many workers classed as illegal have been staying
in Europe for several years, moving between countries as deemed necessary. They are excluded
from conventional forms of social solidarity and, due to their unofficial status, can themselves easily become victims of illegal practices. The policy of social exclusion easily leads to the criminalisation of undocumented migrants, a trend which is visible in all countries of the EU. Yet, it is clear
that nothing can entirely stop new immigrants. Human trade and trafficking, as is widely-known
among politicians and other policy makers, has become one of the most lucrative businesses of our
time.
The role of religion
One important and relevant question is: how do the people concerned manage to survive in such a
hostile climate? This is precisely where the factor of religion comes in. For many immigrant communities religion is one (not the only one, politics or ethnicity may be other factors) important basis
for community formation, which implies the creation of a supportive network. In the Netherlands,
we know from the annual survey done by Atze van den Broek, there is a great diversity of religious
communities initiated by migrants in the Netherlands. On Sundays church services are held in more
than 70 different languages!
Few would have foreseen the religious changes which are taking place all over Europe as a result of
worldwide immigration. Germany and the Netherlands are in fact in the forefront of these developments. What does this mean for the Christian Church in Europe and what are the challenges ahead? I will turn to this now.
Culture and identity: imposed or ascribed?
One particular level at which religion appears important to immigrant communities is for identity
formation and as cultural anchor, ie. something to hold onto in situations of insecurity or uncertainty. This has not gone unnoticed in present-day Europe, where the concepts of multiculturalism
and religious pluralism function as an indication of the general awareness that life in Europe has
changed, although we may not be quite sure what this implies. Among many other things, these
changes have widely provoked discussion on culture and identity. On the one hand these discussions are inspired by the realisation that we are confronted with aspects of life that we are unfamiliar with (eg our struggle to understand Islam and particular aspects of the Islamic faith; but also the
religious expression of non-Western Christians which are predominantly Spirit-oriented); on the
other hand such discussions have forced us into a process of self-reflection concerning the basic values of our own culture and identity.
To my mind, we see one remarkable trend in these reflections, when applied to these non-Western
Christians, who (and this is a relevant remark) are usually non-whites. I may refer here to my own
work among African Christian communities, which are at the forefront of new types of church formation in Europe anyway. It is striking that in the relationship between Western and non-Western,
and more in particular African-initated churches, the question has emerged how important or how
!
relevant the issue of African identity is to African Christians in Europe. In the Netherlands, the label '
African churches'is commonly used by the Dutch to refer to the African Christian congregations in their midst. It is a type of ethnic labelling which bears a relation to the way in which Dutch
society has traditionally been organised at all levels and whose hallmark is '
pillarisation'(verzuiling), a system of social organisation which is itself traditionally marked by a form of exclusive
group affiliation and thus easily leads to the relative isolation of those who are not part of one of the
pillars.
In my book Halfway to Paradise I have argued that African Christians in the Netherlands look at
themselves in a different way and, without denying their African background in any way, first and
foremost define their own identity in terms of being Christian. This is also expressed in the fact
that, unlike their Dutch counterparts, they do not refer to their own churches as '
African'churches
but as '
international'churches. This self-chosen label is a clear indication of the fact that they do
not wish to operate in a form of isolation imposed on them by the Dutch but, as a matter of principle, want to be open to all believers irrespective of their individual and collective backgrounds.
Thus, in effect, African Christians in the Netherlands try to locate their identity not in what separates them from Dutch Christians, but rather in what binds them together with them. Although I have
not done any particular research among other non-Western communities, I would not be surprised if
a similar argument were to apply to other migrant churches in Holland.
Thus, African Christians in the Netherlands identify themselves first of all as Christians and only
secondly as Africans or African Christians. In their own view, their adherence to Christianity constitutes the most important element of their social identity. Yet, there is a general tendency on the
part of their Dutch counterparts to insist on their perceived African identity, while ignoring their
shared Christian identity. In effect, this tendency leads to the segregation of Africans in Dutch
society and as such is in striking contrast to the general outcry for the integration of foreigners. Possibly even with the best intentions, an exclusive model is projected on to migrant communities by
the host society including the Christian churches, while the migrant churches themselves prefer to
use an inclusive model. It poses the vital question whether an identity is self-imposed or ascribed by
others, and whose interests are served in respective cases. With specific reference to the situation in
the Netherlands, I would like to argue that the discussion regarding the need for African Christians
in Europe to develop their '
own'identity as African Christians is being led by their European counterparts and serves European rather than African interests.
It would be interesting to compare the Dutch attitude with the situation in other countries of Europe,
where different social mechanisms exist for the integration of foreigners. The precise nature of the
relationship between European and migrant churches depends much on the circumstances and
conditions of individual countries in Europe. What seems sure though, is that people'
s ethnic
identity goes without saying, and they will only insist on it when under attack. There is normally as
little need for Africans to reflect on their African identity (a very broad category anyway, which
presupposes all sorts of things not under discussion now and here) as there is for the Dutch to reflect
on their Dutch identity.
It brings me to also spend a few words on the much-debated issue of multiculturalism: what does it
actually mean? In his book on multiculturalism and the politics of recognition the philosopher
Charles Taylor (not to be confused with the former warlord and now President of Liberia) argues
that identity is often shaped by the mis-recognition of others. My research findings concerning African Christians in the Netherlands seem to support Taylor'
s thesis. The difference between the ascribed ethnic identity of African Christians and their religious self-definition is too important to
ignore and leads one to suspect underlying motives, of either a religious or a political nature. The
insistence by many non-Africans on the existence of a specific African identity may be inspired by
!
a concern for religious orthodoxy, or otherwise respond to a need of white Christian communities to
distinguish themselves from black Christian communities in their midst, whom they believe to be
different. Demarcation is also furthered by the tendency of intellectuals of various sorts to ascribe a
special identity to African Christians in Europe derived from their ethnic background, due to an intellectual attachment to the notion of multiculturalism. Hence, academic specialists tend to emphasise migrants'African roots, in preference to seeking the meaning of their lives in Europe, where
they now live. This contributes to the segregation of Africans and non-Africans in this part of the
world, and also ignores the religious element in their current identity. In a different way, the same
process is furthered by the public insistence that Africans in Europe should develop their own - meaning '
African'- identity. This is not to deny that Africans in Europe have such a right; my argument is simply that the necessity to promote this should not be imposed on them.
Personally, I would like to argue not only that the definition of identity should result from a process
of negotiation in which the people concerned participate (as Taylor also argues), but also that the
formation of an ethnic identity is closely associated with the personal security of the individuals
concerned. Obviously, the mechanisms for that are influenced by the size of a particular minority
group vis-à-vis the majority population. Africans in Europe are a relatively small minority and have
little or no power as a group. For many of them, their (Christian) religion helps them to achieve a
degree of security and inner strength which may well encourage them in future to reconsider their
self-identity specifically in terms of being African Christians. Or, alternatively, the experience of
exclusion, inspired by racism or other excluding mechanisms, may have a similar effect. This is the
case, for example, in the United Kingdom where, due to the circumstances of an entirely different
context, African and Afro-Caribbean church leaders tend to insist on their African identity in the
experience of their faith.
The concept of dialogue: how and with whom?
The concept of dialogue has gained enormously in popularity in recent times, mostly applied in our
countries to increase a mutual understanding between Christians and Muslims. There is a clear need, however, to extend the dialogue to include fellow-Christians, notably in the migrant churches.
While the established churches in Europe are generally engaged in some sort of continuing dialogue
with people of different faiths, notably Muslims, the dialogue with non-Western Christians is not a
real issue on the agenda (even though there are some notable exceptions such as in the UK etc.). It
seems easier to talk with Muslims, who represent a different tradition altogether and are therefore
not challenging our own views in the same manner as fellow-Christians from outside Europe do.
Such challenges can be found at various levels, notably at the level of theology (often spiritoriented) and church organisation (often charisma-based), which in many cases are rather different
from those in Western churches.
A good example are the African-initiated churches (AIC'
s). The structure and organisation of AIC'
s
in Europe differs from those traditionally known in the West. In may such churches, charismatic
leadership provides the basis of church organisation due to the importance attached to personal vocation. This element is even more prominent in cases where the church leader is regarded as a prophet. In the Netherlands, with its strong emphasis on egalitarianism, charismatic leadership not only
differs fundamentally from the orthodox church pattern but is often also frowned upon as a
symptom of undemocratic leadership and therefore not readily accepted. (Anecdote of church elections: '
God is not a democrat'
). Another striking difference with traditional churches in Europe is
the large variety of offices for which African-led churches draw their inspiration directly from the
Bible. Most churches, especially when they are of the pentecostal type, recognise the ministries
mentioned in the New Testament and which played an important role at the time of the formation
of the early church, namely apostle, prophet, evangelist, pastor, and teacher. In most cases the
leadership of a church consists of a board with a varying number of functionaries, in which the head
pastor is usually the most influential person in terms of policy and decision-making. Spiritual
!
training is an important characteristic. Officials who are charged with carrying out specific tasks
prepare themselves by Bible study, prayer and fasting. Every task performed on behalf of the
church is believed to contribute to the coming of the kingdom of God on earth and therefore considered a serious duty.
At the level of theology there are a number of differences with mainline churches in Holland and
Germany, which are characteristic of the Black Church tradition more generally. I may refer here to
Walter Hollenweger to point out some features: among these are the orality of their liturgy and the
narrativity of theology; the participatory character of the services and of church life more generally;
the importance of dreams and visions; and the specific understanding of the body-mind relationship,
which becomes particularly clear in the importance attached to healing through prayer. In addition
there is the widespread belief in the actual presence and instrumentality of spiritual forces, which
may be considered either good or evil. Evil is believed to manifest itself through spiritual agencies,
such as in the form of evil spirits or through human beings, as in the case of '
witches'
. To counter
evil forces, African Christians call upon the power of the Holy Spirit. Spiritual empowerment presupposes the belief in a spiritual world or a world of spirits, which African Christians believe to be
also the Holy Spirit'
s abode. They have a strong belief in the power of the Spirit as a force in their
lives which may be evoked immediately. For them, the Holy Spirit is a real, personal and tangible
force, a view which differs from that most commonly found in Western philosophical and theological traditions. Mainstream Western Christianity generally considers such power as metaphorical and
not a force intended for practical use. The difference stems from the type of cosmology underlying
the intellectual construction of reality in Africa on the one hand and Europe on the other. The holistic worldview which underlies African cosmologies distinguishes but does not separate the material good from the spiritual good, acknowledging the dependency of the former on the latter, a view
which clashes with the dualistic patterns which form the basis of Western rationality. While African
worldviews can easily accommodate seemingly contrasting beliefs, European philosophical traditions tend to reject this since they operate in categories of a mutually exclusive nature.
These are just some examples of differences between mainline and migrant churches in Europe that
create, or may create, obstacles in the relationship between the two; in the same way in which they
prove an obstacle between mainline churches and '
native'pentecostal churches, a marginal, and
marginalised, tradition in much of Western Europe. I should also mention in this context the sense
of mission in the migrant churches, which believe that Europe is in dire need of spiritual revival and
that even the Christians there need spiritual rebirth. The reversal of roles implied by this notion of a
mission in reverse turns our conventional relations upside down as we traditionally see ourselves as
on the giving end and non-Westerners as being on the receiving end of a relationship which is often
equated with black-white relations.
But there are other reasons, it seems to me, for the relative lack of contact and dialogue between
mainline and migrant churches. An important reason is to be found in the social differences between
Western and non-Western Christians in our countries. A Dutch mainline church generally consisting of middle-class Christians can hardly be expected to share a religious agenda with fellowChristians in migrant churches often operating in conditions of the sort described before. Whereas
the latter use their services to create the necessary conditions for their members to acquire a sustainable position in Western society, this has little to nothing to do with the concerns of the former. On
several occasions I have heard Dutch Christians comment in this context: '
but they are illegals, aren'
t they'
?, as if that would rule out any legitimate contact. The only road to meaningful contact and
dialogue with migrant churches,
I believe, is through solidarity with the concerns of migrant churches. Unless the mainline churches
start from a basic attitude of unconditional solidarity, which is NOT the same as uncritical solida-
!
rity, I haste to emphasise, there will remain a basic lack of trust that blocks the relationship. It is
only in the context of such a mutual trust that a mutually enriching dialogue can develop.
By mutually enriching, I mean something different from the one-way traffic based on the traditional
belief that we in the West have to help those from the non-West, in order to take them to our own
level - an idea which is still too common (also in development '
cooperation'
). The agenda for dialogue should be set by both parties; in fact, this is an issue often complained about by migrant churches, who feel they are only allowed to partake in the discussion if they accept the agenda of their
mainline colleagues. They often get invited to occasions in which they have not had a say, neither
organisationally or theologically. A telling example I find the recent incident implicating a board
member of SKIN stating his views on the dialogue with Muslims: the refusal of mainline church
respresentatives to even consider the possible value or validity of his ideas as informed by an African context. Clearly, he was expected to only confirm the view of Dutch mainline churches and not
express any independent opinion. This suggests a problem similar to what I noted before: namely
the tendency to impose our own views by setting the conditions for the dialogue with migrant churches, who may participate only on our terms.
Clearly this is not the way things are going to work. The concept of inculturation may be helpful
here if applied in a particular way, namely as a process of cultural cross-fertilisation in which different cultures - or sub-cultures, including religious traditions - enrich each other by merging or fusing while preserving the characteristics which make up their specific identity. That is: here too, the
emphasis is on what binds rather than what separates peoples and cultures. Inculturation is usually
seen as something good for a particular culture or society, but it is a two-way process involving
both parties. In our case it implies that non-Western or migrant churches may actually have something to offer which is valuable to the Church as a whole. This, I believe, should be the main idea
underlying the dialogue between mainline and migrant churches.
The relation between religion and politics: a reconsideration
I believe that the concept of dialogue has to be extended to circles outside the churches and other
religious organisations, notably to include politics. Up to now, the churches accept without further
question that religion and politics represent two distinct and separate spheres, which should be kept
apart at all times as to respect the democratic principle of formal separation between Church and
State. I think it is time not to rethink that important principle, but its actual implementation. I am not
saying this as a theologian or Christian believer, I am arguing this as a social scientist. Today it has
become patently clear that religion has (re-)entered the public domain, often in ways we have not
desired, such as in the form of religious extremism. Due to their rigid secularism Western governments are unable to analyse religious developments and therefore always lagging behind in addressing the social issues arising from these. From a social science point of view, religious trends
are not different from economic or political trends and should be studied in a similar manner. Today
it is an untenable position, in my view, to suggest that religion is a purely private affair, which does
not affect the affairs of the State in any way. It clearly does, both nationally and internationally, and
often in ways which provoke the state'
s intervention (eg in regard to '
fundamentalism'
, religious violence etc. Cf.for example the recent interventions by the Dutch government regarding public statements by imams). This leads to a type of crisis management, which does not solve any problem and
only tries to extinguish the fire.
What is needed is the realisation on the part of both Church and State that religion is not only a private belief but also a social phenomenon whose influence can hardly be denied today. As a social
trend it deserves the same attention of politicians, political analysts and policy makers as given to
for example economic developments or to other social trends. On several occasions I have therefore
advocated a LAT-relation (Living Apart Together relation) between Church and State, or between
religion and politics, or religious organisations and state agencies in the Netherlands (but perhaps
also applicable in other countries of Western Europe) as a possible model to shape their relationship
!
in accordance with the requirements of modern times. One of the most important consequences of
international migration is precisely the changing role of religion in society, a fact which should be
reflected in state policies. Such a LAT relation would not only have some preventive effect but also
allow secular organs to exert a certain social influence on religious traditions - through a continuing
dialogue, like policians also have with the captains of industry. In my view, the dialogue between
religions should be replaced by a dialogue between worldviews, which comprise both religious and
secular worldviews. One positive result would be that secular ideas, of the sort which are also appreciated by mainline churches in our countries, would also gradually find their way into other religious traditions, which may include migrant churches; while on the other hand secular groups or
organisations may get rid of some of their prejudice against religious believers and see the validity
of some of their views.
There is another important point to make in this respect . Migrant churches in Europe, as I mentioned before, find themselves operating in the context of a secularised society. In our countries religion has been eroded as a socially significant factor, as the State has assumed most of the tasks and
responsibilities previously taken care of by the Church. In the case of the migrant churches, certainly the non-Western ones, this does not apply as the churches continue to perform important social tasks. It would therefore be important - and that could be part of the same dialogue with the state - to convince the state that it would be wise to support (also financially) those activities of migrant churches which it finds socially desirable. I am thinking of things like crèches (kinderopvang),
homework supervision (huiswerkbegeleiding), computer courses etc. In a place like the Bijlmer, for
example, the churches make an enormous effort to prevent their children (notably teenage boys)
from sliding into petty crime by trying to engage them in interesting tasks in the church. But this is
almost impossible without the moral and financial support of the state. The mainline churches can
use their influence to help enlist official support.
The need for educational change: religion and theology
In line with these suggestions I also consider it important to look at the educational situation in our
countries, where I believe the churches should equally press for change. Here too, I want to make
some suggestions I have made before in other circles, because I believe them to be relevant to the
discussions here today.
In the first place I want to make a plea for what, by want of a better term, has been labelled 'religion
education', clearly to be distinguished from religious education, that you are all familar with. There
is a fundamental difference between the two: whereas religious education is the sole responsibility
of the believers, ie parents and the religious organisations they belong to, who want to raise their
children in conformity with the tenets of their religious beliefs, religion education is totally different
in its content, aims and objectives. In fact, it can be seens as godsdienstwetenschap or Religionswissenschaft at a basic level. As such, it is not a private affair, in the way religious education is, but a
public responsibility. Religion education is a type of education which aims to enlighten children and
youngsters on religion as a social phenomenon, teaching them about what religion actually is; what
meaning it has in the life of people, both believers and non-believers; it teaches them about various
religious traditions and religious diversity, both at home and worldwide; it also implies the transmission of knowledge about secular worldviews. Most importantly, it does all this at an age that
we may expect this type of learning to have a positive impact on the shaping of social relations with
people often considered not '
like us'
; which again also includes members of migrant churches. Interestingly, this idea is now being practised in the multicultural and religious pluralist society of
South Africa, where religion education has been declared one of the basic responsibilities of the secular state.
Secondly, and here lies also an important task for the churches in my view, I believe there is a great
need for a change in theological education, as currently practised in most of our theological training
institutes, notably the theological faculties in our universities. The latter hardly, or even not at all,
reflect the fact that in recent years the balance in Christianity has shifted from the northern to the
!
southern hemisphere. Church and theology as practised in non-Western countries continue to be delegated in our universities almost exclusively to the area of mission studies, rather than to be included as part and parcel of the students'curriculum. This, of course, equally applies to the theology of
migrant churches, who are therefore unable to link up with the programmes designed for mainline
church ministers. There is a certain disdain for ervaringstheologie, a theology based on people'
s
practical experiences, including religious experiences, such as vocations; and a lack of acknowledgement of the theological contribution of Christians from the south to the theology of the church
universal. I am aware of some recent initiatives, such as currently undertaken by SKIN and HKI in
cooperation with the Free University, but I am equally aware of the demands and temptations imposed on our universities by the state of the economy, which may turn the migrant churches temporarily into an attractive product on the religious market. For a lasting change in the relationship between mainline and migrant churches we need a fundamental change in outlook and attitude, some
characteristics of which I have highlighted in this talk.
In conclusion
I was tempted to summarise my argument in ten alternative commandments for the mainline churches, which might help further their relationship with the migrant churches. Fortunately for you and
me, I realised on time that this would be a rather presumptuous thing to do, quite apart from going
far beyond my responsibility in this conference today. I therefore limit myself to expressing the
wish that, as a true representative of my scholarly discipline, i.e. the academic study of religion, I
have been able to convince you of the usefulness to look at some of the realities facing us today
from a different angle.
)
: >
,++-
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Jet Den Hollander
1. Background notes
The Mission in Unity Project is concerned with the witness of Reformed churches and the extent to
which the churches give shape and content to that witness in cooperation with other churches. One
aspect of this is the extent to which mainline churches in the North relate and cooperate with immigrant Christians and churches in their midst. The presence of the latter has, in particular in recent
decades, posed a new set of challenges to the mission praxis of the historic, mainline churches of
Europe, North America, Australia and New Zealand, ie:
1. Immigrants, regardless of their religious affiliation, often belong to the part of society that is
marginalized, exploited, without the rights or access to facilities which longtime residents
have. Their plight therefore challenges the mainline churches to a ministry that supports and
stands in solidarity with immigrants, in search of quality of life for all. This is all the more
important as the increasing multi-ethnicity of society is met with increasing support for
rightwing polities. (eg Holland, Belgium, France, Switzerland, Austria etc)
2. Some immigrant christians and churches come from Reformed churches in the South but
have found neither a home nor a partner in their'
s church "sister" in the North. This poses
critical questions about the understanding and practice of mission and partnership of
churches in the North.
!
3. Immigrant groups of other denominations, including many of pentecostal background, present a mission challenge too. They are focussed on mission and evangelism with a vigour
that few mainline churches match. Given the unprecedented growth of Pentecostalism from
zero to over 500 million Christians in just one century, it is a force in Christianity which the
Reformed family cannot but take seriously.
4. Immigrant churches often play a vital role in social integration and community development, thus engaging in forms of witness that are specific to their identity as ethnic minorities, and therefore an essential complement to the ministries carried out by the mainline
church.
5. Finally immigrant churches, as all churches, are part of the one body of Christ, and as such
have to be taken seriously, which means that this unity in Christ needs to find some form of
visible expression.
For these and other reasons the presence of large numbers of immigrant Christians in the North
poses pertinent questions about the life, witness and relationships of mainline churches, including
the Reformed. It is clear that there are no easy answers. The matter of church and ethnicity is and
has always been a complex one, not just in the increasingly multi-ethnic societies of the North, but
worldwide. Many church conflicts and divisions, both in the past and today, have an ethnic and language factor. Cf number 9 in the John Knox Series: Ethnicity, Migration and the Unity of the
Church.
For the MIU Project, the challenge is to stimulate Reformed churches to explore these questions,
where possible together with the immigrant churches.
2. Approaches first period
Between 1999 and 2002 three initiatives were taken.
1. In 2000-2002 the MIU Project coordinated a comparative case study of the Presbyterian
Church (USA) and the United Protestant Church in the Netherlands, with the aim to explore
with sample congregations (both mainline and immigrant) whether, how and why they relate and cooperate, what has been the experience and what has been learned. The Dutch
church produced a booklet with 4 local case studies; the PC(USA) process was temporarily
halted but Rev Angel Suarez, the new Associate for Racial Ethnic Ministries, has indicated
that he is interested to move it forward, possibly in modified form.
2. The MIU project has facilitated the emergence and development of the movement "Korean
Churches Together in Europe", aimed at building closer cooperation and solidarity between Korean congregations in Europe among themselves, between Koreans and Europeans, and between Koreans and other ethnic minority churches in Europe.
3. In 2001 the MIU Project started an inventory of what different Reformed churches do or
wish to do with regard to relations with immigrant churches. The objective is to determine
how best the MIU project can serve the churches in this respect, and to develop a network
for the sharing of experiences and learnings which complements what other networks do (eg
WCC, African churches in Europe, etc).
3. Activities second period, year 2002-2003
KCTE
See appendix KCTE. Main MIU involvement: An Enabling Committee meeting
(Jan 03) and the organization of the Festival of Faith in May 2003.
!
Case studies See memorandum CRCNA and appendices Italy and Belgium
a) Presbyterian Church (USA). Decision to be taken on whether to continue the
comparative study with the Dutch, or to develop something different or with a different partner. Conversation on this during November / December 2003.
b) Christian Reformed Church in North America. Focus on trends and issues relating to immigrants of different ethnic background over the past 150 years. A publication is envisaged for October 2005. Languages: ?
c) Waldensian Church, Italy. Focus on one example - Parma / Mezzano - of a new
church growing out of different cultural groups attempting to be church together. A
proposal from the local Italian - Ghanaian working group has been submitted to the
national church and interested partners. A publication is envisaged for the second
half of 2004: if it or some related materials are ready by July it could be used in Accra. Languages: Italian, English, Akan? However, the tentative time table might be
over-optimistic.
d) United Protestant Church in Belgium. No focus as such, as the church is at this
point simply considering whether they will be able to do a case study in the coming
years.
Seminars
To be hosted by universities, study centres or mission related organizations; focussing on ecclesiological, missiological or theological questions that are urgent in the
host society. Target group: practisioners in different countries. Venue: different
country each time.
a) Free University Amsterdam. Interest to host / organize one, probably together
with the United Protestant Church, the Netherlands Missionary Council and the
SKIN network. Follow up discussion needs to identify focus, target group and dates.
b) Immanuel Church, Stockholm, Sweden. Has expressed interest to host a seminar
with Stockholm university and the KCTE network. The September 2003 seminar by
Park Seong-Won was not intended for participants from other countries, but interest
in an international seminar exists. Discussion to be pursued.
c) interest in the series of seminar has been expressed by representatives from UEM
Wuppertal, Défap - Paris, and the UPC-Belgium. No concrete plans yet.
Exchanges
Between two or three churches that want to learn from one another. It is already taking place between several organizations in Europe (eg Germany, Netherlands, UK)
without MIU involvement. In the USA there is a regular meeting of staff working on
immigrant issues. PC(USA), RCA and others participate in this. Re facilitation of
exchanges by MIU project, no developments yet.
Networking
With ecumenical organizations and MIU contacts
• exchange of information continues, eg with the WCC multi-cultural ministry
network, CEC.
• Update article from Lippe Church on relations with Russian immigrant groups
• MIU attendance at the Dutch symposium on non-western pentecostalism in the
Netherlands (see Update August 2003, p 10-12)
!
•
•
orientation visit to the Churches'Commission on Migrants in Europe, Brussels,
Sep 03. See report UPC Belgium.
MIU mailing to all "immigrant-mainline" contacts.
4. Recommendations
To continue the above activities as before, with the following targets for 2003-4
KCTE
See KCTE report Park, Seong-Won
Case studies: PC (USA), Nov - Dec 2003 renewed discussion. Study during 2004?
Italy, draft or final to be completed in 2004
CRC, to be accompanied
Other, to be negotiated as churches are ready
Seminars:
Pursue negotiations for a 2004 seminar in the Netherlands, as the first in the series
(perhaps in connection with the KCTE committee).. Gathering of "study themes"
and hosts for subsequent seminars.
Exchanges
Not pursue this at present unless explicitly asked to do so.
Networking
As before. This includes: developing - on the basis of the inventory respnses - an
overview document with the main activities, questions faced and contact details of
all MIU contacts in this area, before February 2004.
5. Budget
PC(USA) study: a face to face meeting to restart (eg linked to Guyana travel in December 2003?)
Italy case study: Assistance with publication may be needed (fundraising?)
Dutch seminar: fundraising may be needed for some of the practitioners
!
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1. Mission in Six Continents
The discussions within the protestant world on mission mostly refer to the concept of mission in six
continents. The origin of this concept lies in the World Missionary Conference in Mexico, held in
1963. The Mexico conference is mostly seen as a break in the history of missions. Until 1963 we
spoke of the Christian and the non-Christian world. We talked of mission at the one hand and evangelisation at the other hand. We talked about young churches and old churches. The new paradigm
of mission in six continents meant, that each church in its own context has a calling for mission. In
fulfilling this mission, the old and the new churches can learn from each other. Mission becomes a
concept of reciprocity. Mission becomes a mutual concept. However, the concept of mission in six
continents and the concept of reciprocity is not as neutral as it seems. To get a better understanding
of this concept we have to relate the Mexico conference to the conference of New Delhi in 1961. In
New Delhi the context of the missionary movement is viewed in the perspective of the encounter of
all people with the results of Western scientific and technical development. In other words, what is
at stake is the relationship between faith, church and modern science, development and secularisation. The agenda of mission is not how to give shape to the Gospel in western and non-western cultures, but how to give shape to the encounter with Western technical and scientific civilisation.
Churches in six continents all have to deal with the same challenge, namely to play a pioneer role in
the proces of humanising this world. The Western civilisation itself however, is not discussed - neither in New Delhi, nor in Mexico. On the contrary, Christianity is seen as the hearth, as the core of
modern world-culture. And in this perspective the church is seen as the avant-garde of the new,
secularised humankind. The concept of mission in six continents is in fact not a break within the
missionary movement. It still presupposes the normativity of Western culture. Moreover, the paradigm of reciprocity does not account for the inequality of the partners, for instance in the economic
field. Reciprocity presupposes the equality of partners. However, because the inequality is not discussed, the result is mutual dependence. Reciprocity then easily becomes mutual imprisonment, in
which partners hold each other hostage in a framework of giver and receiver, which again, is not
very fruitful for common missionary involvement.1
2. The concept of reciprocity and migrant Christians
The paradigm of reciprocity in relationship to migrant churches is also problematic because is a
large number of the migrant churches and migrant Christians do not regard their coming to Europe
as result of the bad economic situation or the oppression in their home countries, but as the result of
God'
s missionary strategic plan. Many migrant Christians do not regard themselves as refugees but
as missionaries. The vision hold by many migrant churches is that the West, which once was the
starting point for missionary activities around the world, has now become a dark part of the world,
recaptured by the power of evil. The mainline churches should be welcoming them with gladness,
because they are the living sign of the faith that God does not abandon Europe. But in stead of that
the mainline churches are approaching them with distrust. This leads to the conclusion that Western
Christianity is half-hearted.
Are they correct in their opinion about us? Do not the migrant Christians represent a vision on mission that is outdated? Does their attitude not reflect that they do not understand our Western culture? Maybe that is true. But do not they put the finger also exactly on the real blot? Is it not true,
that ‘mainline’ Christians have become so political correct in their talking about the Gospel and
about their own identity, that we can even pose the question if we as Christians still know were we
1
Bert Hoedemaker, Met anderen tot Christus, Zending in een postmodern tijdperk, Zoetermeer 2000, 96.
!
stand for? The content of the word mission has become vague and blur. The missionary challenge
seems to be replaced by a kind of cosy plurality. We tend to forget however, that the reverse side of
plurality is violence.
Finally, the concept of mission in six continents is no longer helpful, because the geographic dimension of this paradigm is outdated. Christians and churches from the South are no longer oversees, but they live amidst of us. We can no longer make clear distinctions between mission (abroad)
and evangelism.
3. Actual challenges that come to us by the presence of migrant Christians.
a. Missionary challenge
Migrant Christians make us aware of the fact, that we need to rethink mission. The modern missionary movement has stressed the ecumenical dimension of mission at the cost of the dimension of
evangelisation. By the ecumenical dimension of mission we mean the shift that was caused in missiology by the so called German theology of the Reign of God, that came into being after the Second World War. In this case the name should be mentioned of Oscar Cullmann, and his book Christus und die Zeit. The influence of this eschatological theology has been tremendous in the Western
world. It has helped the missionary movement to redefine mission in the perspective of the comprehensive approach. Building hospitals, education in the field of agriculture, the fight against poverty
–all of that could be seen within the overall perspective of the coming Kingdom of God. We were
establishing signs of the coming Kingdom. Mission has to do with hopeful action, rather than with
words.
The aspect of evangelisation, of preaching the Gospel however, became more and more blur. The
contrast between mission as a movement of building the Kingdom and mission as a movement of
communicating the Gospel finally led to the opposition between evangelicals and ecumenicals. At
the beginning of the missionary movement, which lies in Pietism, these two aspects were still
closely intertwined. Little by little the meaning of the word mission has in fact shifted to a more diaconal meaning. Mission became inter-church aid .The migrant Christians, with their attempts to
evangelise Europe force us to rethink mission. We tend to see their efforts in the field of mission as
rather primitive. We look at it is a way of one-way evangelisation that is not very helpful in our
secularised context. To some extent this is true. When you communicate the Gospel you should
have a deep understanding of the context. At the same time however, they are present in city districts that have been abandoned by the mainline churches. They have contact with people, we already lost a long time ago. People living on the edge.
They preach the Gospel to drug addicts, vagabonds, the outcasts of our societies and give them new
hope. A lot of the migrant churches represent a theological vision that can easy be labelled as '
bad
theology'
. But before judging these churches and Christians however, we should look very critically
at our own way of being a church of middle-class people. Where are the poor people in our
churches?
b. Rethinking hermeneutics
The second challenge is the hermeneutical challenge. The biggest part of migrant Christians come
from a reality in which the frame of reference is not defined by the paradigm of Enlightenment.
Usually we use words like '
still'in this case. '
People from the South still believe in miracles'
.'
They
still do not question the existence of God'
. We tend to view the whole world from our own modern
or (post) modern perspective without even questioning it. We believe that Western paradigm is the
only way to look at reality. And if people do not accept our view at reality, we will oppose it onto
them.
Anyway, until recently the difference between the modern or post-modern context at the one hand
and the pre-modern context at the other hand was also a geographical one. One of the aspects of
!
multicultural society that is not sufficiently discussed until now, is that pre-modernity is now becoming part of our culture. Until now pre-modernity is only discussed from the perspective of the
clash of civilisations, fundamentalism and Islam, and so on. Our well-sophisticated Western civilisation tends to view pre-modernity as a threat, which sometimes is true. But post-modernity can as
easy be described as a threat.
What is meant in this perspective however, is the important contribution that can be made by migrant Christians and churches in rediscovering the message of the Bible. Because a pre-modern
hermeneutic frame of reference is closer to the world of the New Testament than our modern or
postmodern world. In this respect we will be surprised in the coming years by new and surprising
insights in the Bible, new images of God, Christ and the Holy Spirit.
c. Christian faith as a personal relationship with Christ.
One of the challenges that we face in the presence of the migrant churches, is that the borders between so called ecumenicals, pentecostals and evangelicals become irrelevant. This has do to with
the fact that many migrant churches and Christians do not fit in these kinds of labels. Many of the
migrant churches are new churches that have come into being here in Europe. Even when churches
call themselves Pentecostals, they do not have relations with existing Pentecostal churches.
Whereas existing Pentecostal or evangelical churches have problems relating to the so-called
mainline churches, they have not. And whereas traditional Pentecostals and evangelicals are a little
bit afraid for things like social action for instance, they are not. Maybe they are just showing us
where it is all about in mission. Not in arguing or theologising, but in very practical ways of being a
church, a Christian. Not hiding it behind vague formulas, but proud and open. Christians, not being
afraid of having an identity, but telling about it, showing it in all kinds of hopeful presence. In that
case it is not important to what denomination you belong, as long as you are a living witness of Jesus Christ. And you can only be a living witness of Jesus Christ when there is a personal relationship with the Person of Christ. I think that in fact this is the core of where it is all about. Christian
faith is not about Christendom. Christian faith is not an ideology, a set of rules or dogmas or just a
religious expression between a manifold of other religious expressions. Christian faith is about a
personal relationship with the living Person of Jesus Christ. This way of being a Christian, a church,
is also helpful in our relationship to people from other faiths. The outcome of the ecumenical discussions about interfaith dialogue is rather vague. We do not evangelise Muslims, for instance. But
does this mean that we do not talk with Muslims about our faith? Many of the members of our
churches indeed have that opinion. But what is the meaning of dialogue if you have to keep silent
about the real fundaments of your life?
We can learn in this respect from many of our migrant brothers and sisters and their relaxed attitude
towards people with another faith.
When it is true that Christian faith is not an ideology or a set of rules, but the expression of the personal relationship with Jesus Christ, then mission is delivered from power or force. On the contrary,
sharing and talking from this personal relationship makes us vulnerable. This mission in vulnerability is the main challenge that comes to us by the presence of the migrant Christians and churches.
!
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t Kruis
Werner Kahl,'A Theological Perspective: The Common Missionary Vocation of Mainline and Migrant Churches'in: International Review of Mission, Vol. XCI no. 362, July 2002
Jan A.B. Jongeneel, '
The Mission of Migrant Churches in Europe'
, in: Missiology: An International
Review, Vol. XXXI, No. 1, January 2003
Martien E. Brinkman, A Treasure in Earthen Vessels. An instrument for an Ecumenical Reflection
on Hermeneutics (Faith and Order Paper no. 182)
Eddy A.J.G. Van der Borght, Dirk van Keulen en Martien E. Brinkman (eds.), Faith and Ethnicitiy
(two volumes), Zoetermeer, 2003 (www.boekencentrum.nl)
Practical:
J.M. van ‘t Kruis, Geboren in Sion, policy paper of the Uniting Churches in the Netherlands on the
relationship with migrant churches (English translation included), can be ordered by e-mail:
[email protected]
Irene M. Pluim, Elza Kuyk, Relations with Migrantchurches, Experiences and Perspectives, can be
ordered by e-mail: [email protected]
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6
Sjaak van'
t Kruis
Introduction
Since the seventies of the past century, European societies experience a dramatic change. We
learned a new vocabulary to give a name to that shift of perspective. We started to talk about the
multicultural society. Most of the European countries, including the Netherlands got a different
face. Our societies were no longer white and mono-cultural, but as the word says: multicultural. (In
fact the word '
multi-ethnic'would be more appropriate, because '
multi-cultural has the aspect of a
common sharing of perspectives and that unfortunately is not yet the case).
Until some ten years ago, the mainline churches in the Netherlands explained the word multicultural
as multi-religious. And in that perspective it was mainly Islam that got our intention. Both the government and the churches were alert to the fact that many of the immigrants belonged to Islam or
some other religion. The Uniting Reformed Churches appointed officials to initiate the dialogue
with Islam.
However, scarcely any attention was paid at national level to the new migrant Christians either by
the established Protestant churches or by the Council of Churches. This conclusion applies even
more so in the case of the local churches and the local church councils.
The starting-point of this paper is, that the multi-cultural society challenges traditional ecclesiology
in a fundamental way. Although recently we see many developments in the practical field of ecclesiology in the whole Western world (Europe, the USA and Australia)2, the fundamental ecclesiological issue that is at stake, namely the aspect of ethnicity and identity is often overruled by the
ecumenical paradigm of ‘reconciled diversity’.
Short overview of the dilemmas
The issue of ethnicity in relationship to Protestantism is a rather complex one. I will try to give an
outline of some dilemmas. First of all there is the problem of perspective. Western theology tends to
view ethnicity from the own modern or post-modern perspective. Or, more specific, Western theology often sees ethnicity as a problem of the not yet modernised others, as if Western churches and
societies have overcome the ethnic issue. In reality however, Protestantism always has to cope with
the challenges of ethnicity. The main reason for this is that Protestantism is mostly organised along
the borders of a nation or of a people. Partly this has to do with the reformed emphasis at the local
church. Christ is present in the church where the Word is preached and where the sacraments are
administered. He is therefore present in the local community, which gathers to listen to the Word
and to celebrate the sacraments. The emphasis at the local church is related to the emphasis on the
freedom of the individual person. There is no mediating hierarchy between Christ and the individual.
From the beginning this leads to a tension in Reformed ecclesiology between the local church and
the universal church.
For the Protestant missionary movement the emphasis at the individual has always been a problem.
As we all know the modern mission has its roots in Pietism. Early Pietism combined an even
stronger accent at the individual with an apocalyptic eschatology. The context of the non-Western
world however was not a context of individuals, but of communities. In the 19th century this results
in a missionary approach that strongly emphasised the ethnic entity (in German language called
‘das Volk’ – an almost untranslatable word in English). It was the German missiologist Gustav
Warneck (1834-1910) who elaborated this approach3. In his view, the pagan world that had to be
christianised consists of ‘folks’, entities created by ‘nature’. In Warnecks’s perspective, ‘nature’,
2
For instance: Seongja Yoo-Crowe and Colville Crowe, Multicultural Ministry, Sydney, 2000; Mission in Unity, (John Knox Series
9), Genève, 1995.
3
E.g. in Evangelische Missionslehre, Gotha, 1892.
!
‘folk’ and Holy Spirit are almost identical. The context of the church is ethnically interpreted4. The
local, indigenous church (‘Volkskirche’) has to elevate ethnicity. Koinonia in this context means in
fact: ‘Gratia supposit et elevat naturam’. Warneck’s missionary approach was a serious effort to
rescue mission from a view in which mission is an extension of European civilisation. At this point
Warneck had to struggle with Von Harnack who propagated the view, that all cultures should be
assimilated to the European-American culture. Warneck’s intention was to propagate an indigenous
shape of Christianity by emphasising the importance of the identity of a people. However, the final
outcome of this ethnical approach has to make us very cautious. The German missiologist Knak
who elaborated Warneck’s ideas, welcomed the German ‘Third Reich’ because according to Knak,
Hitler’s enterprise had to be seen as an important effort to give shape to the German folk or nation.5
Knak did not represent an isolated vision. By emphasising ethnicity as the most decisive context for
the preaching of the Gospel, German Christianity could not apply sufficient counterpressure to the
nihilism of the ideology of fascism. We can not shut our eyes for the fact that the approach of theologians like Warneck has influenced Protestant ecclesiology, at least in the context of the missionary approach.
The Dutch Protestant mission in Indonesia did not focus at the category of ‘folk’, but at ‘language’.
The result of this approach did not much differ from that of Warneck however. Indonesian Protestantism consists of a large number of ‘Volkskirchen’, churches that are predominantly founded
along political and ethnic lines. (E.g. the borders of the Protestant Moluccan Church coincide with
the borders of the political entity of the Moluccan province that encompasses several coherent ethnic groups).
The problem of ethnicity in relationship to ecclesiology is that it can become the hermeneutic key to
interpret the Word of God and in doing so, it endangers not only the catholicity of the church, but
also the universal aspects of christology.
There is another, even more serious problem for the ecclesiological notion of catholicity, namely
the growing influence of contextuality. Contextuality has to be welcomed as an adequate answer
that can combine the totality of concrete, historical life with the reality of Christ. 6 ‘Culture shapes
the voice that answers Christ’. The appraisal of ethnicity as an important aspect of culture is closely
related to the issue of identity. Contextual theology has made it perfectly clear how important the
category of identity is in relation to Christian faith. However, when the context is narrowed to the
ethnical aspects of culture only, how can we avoid the trap of post-modern indifference and of endless pluralism? In this perspective we should also not overlook the fact that ethnicity in an isolated
sense is being vigorously affirmed by the attack of globalisation. ‘Globalisation presents itself as
the secular realised eschaton of humankind: it promises universal and lasting salvation. (On the
other hand…) we observe the struggle of individuals and groups to create new cultural identities on
the borderlines that have become insignificant in the process of globalisation and in the gaps that
this process has caused. In other words, globalisation and a new, disorderly pluralism seem to go
together’.7
4
'
Wenn Jesus befielt panta ta ethne, zu christianisieren, so sollen sie christlich gemacht werden auf Grund ihrer volklichen Natureigenart'(When Jesus commands to Christianise panta ta ethne this means that they have to be made Christian according to their 'folklike' natural character ). H. Frick, op. cit. in J.C. Hoekendijk, Kerk en Volk in de Duitse Zendingswetenschap, Amsterdam, 1948, 93.
5
'
Gerade die Mission ist es, die aus ihrer Erfahrung heraus der Kirche ein gutes Gewissen gibt, zu dem Wollen des Dritten Reiches
ein freudiges Ja zu sprechen'(S. Knak, '
Mission und Kirche im Dritten Reich'
, op. cit. in J.C. Hoekendijk, ibidem, 123.). .
6
Kwame Bediako, Theology and identity: the impact of culture upon Christian thought in the second century and in modern Africa,
Oxford, 1992.
7
Bert Hoedemaker, ‘Mission, unity and eschaton: a triadic relation’, Reformed World, Vol. 50, no. 4, december 2000, 177.
!
Recapitulation of the dilemmas:
1. Protestant (Reformed) theology emphases (the freedom of) the individual person in his relation
to Christ. This again leads to an emphasis at the local church, rather than at the universal
church.
2. The emphasis at the local church (an in a wider context) at the national church often leads to
an embodiment of the church as a merely ethnic entity.
3. Ethnicity can not become a hermeneutic principle like as 'nature' cannot become the key for our
understanding of revelation. However, ethnicity is an important element of identity. Contextual
theology has made it clear, that Gods Word is always understood within in the frame of reference of culture (of which ethnicity is an indissoluble aspect).
4. Globalisation strengthens the search to and the affirmation of identity. This leads inevitably to a
greater extent of pluralism.
When we talk about the relationship of ecclesiology, identity and ethnicity, the question to be answered is how to affirm the search for identity at the one hand and how to prevent endless pluralism
at the other hand? Or, in other words: how to maintain the catholicity of the church in regard to the
overwhelming contextual configurations?
Mission in Unity
To answer the questions above, the World Alliance of Reformed Churches (WARC) started the
program ‘Mission in Unity’. Underneath this program, there is the strong underlying conviction that
the common effort for mission will lead to unity. In that case we would have answered the difficult
questions regarding contextuality, identity and ethnicity at the one hand and the catholicity of the
church at the other hand. The attempt is comparable to the vision of the father of Dutch apostolary
theology, A.A. Van Ruler. According to this vision, mission is prior to the confession of the church.
This approach, which was radicalised by J.C. Hoekendijk, combines a functional view at ecclesiology with a vision in which the church is relative. So at the one hand the ecclesiology is rather
minimised (the church is a function of the missionary movement), at the other hand however, this
function is maximised (the church is part of the missionary movement). The question today is, if
unity in mission can overcome the challenges of ethnicity, identity and contextuality. The immediate following question is: what do we mean by mission? In the vision of the just mentioned Hoekendijk, mission means to establish signs of shalom, of wholeness, of justice, of righteousness. Or
shortly: mission is the work of shalomising, humanising the world.
For Van Ruler however, mission is the work of christianisation not only of people but also of institutions and governments. Both missionary approaches however had the common vision that the
church has to focus at the society, the culture and the world. Both visions got a strong impulse of
eschatology. Mission is the announcement of the coming kingdom. However, it is exactly at this
point that mission from a Western perspective is challenged. After the Second World War the missionary movement got a strong impulse of dialectic theology and its approach of mission as Missio
Dei. In this concept the relation between the Gospel and concrete reality is seen from the perspective of christology. This vision can be formulated as following: God’s purpose with the world has
become transparent in the death and the resurrection of Christ. God’s revelation in Christ is the decisive moment in history. Christ has conquered death and sin and He has defeated the evil powers.
The oldest confession of the church namely ‘Jesus is Lord’ gets a universal meaning. Jesus is Lord,
not only of the church, but also of the world. God’s Kingdom becomes visible in ‘signs of the
Kingdom’. The advantage of this paradigm is that the Gospel can be seen as a comprehensive message of salvation that can easily be made concrete and expressed in the efforts of the church in all
kinds of programs that are focused at the society. In the past decade however, this paradigm has become problematic. First of all this paradigm is attacked for its universal claims. In his analysis of
the ecumenical and the missionary movement, Konrad Raiser describes this christocentric paradigm
!
as ‘christocentric universalism’8. He states that in these kind of universal approaches Christian faith
tends to become an absolute and universal ideology. In another elaborated analysis of the ecumenical movement, Dietrich Werner comes to the conclusion that this type of christocentric universalism
and the theology of the Kingdom of God became strongly connected with the paradigm of Enlightenment. In other words, ‘the Kingdom of God’ and the project of modern, western civilisation almost became synonymous9. The paradigm of christocentric universalism is also problematic because it can not give an adequate answer to contextuality. In the third place postmodernism strongly
attacks each paradigm that tends to be universal. As we already stated before, postmodernism does
not only attack universal approaches, it causes an even stronger process of fragmentation. All these
developments finally tend to paralyse mission in the sense of communicating the Gospel. That is the
reason why mission in the Western context is redefined in the direction of interchurch aid or serving
presence.
We have to conclude, that the approach from the perspective of mission can not give an adequate
answer neither at the issue of ethnicity and identity nor at the dominance of pluralism.
The reason for this is also, that both the answers are given within the frame of reference of a functional ecclesiology. In a functional type of ecclesiology the action of the church is prior to the aspect of koinonia.
Barth revisited
The ecclesiology of Barth is an impressive attempt to combine a functional ecclesiology (the church
as witness) with the aspect of fellowship. In Barth'
s approach however, the aspect of fellowship is
prior to the aspect of action. The church is the earthly-historical form of the existence of Jesus
Christ himself.10 Jesus Christ has not only ‘an earthly-historical form’, but also ‘a heavenlyhistorical form of existence’.11 So, at the same time Christ is immanent to the church and transcending the church. He belongs to His community because the community belongs to Him.12 The church
and Christ in their togetherness form the totus Christus.13 The church has not a goal in it self. It exs view the apostolic character of the church (her service and witnessing)
ists as a witness.14 In Barth'
is the only nota ecclesiae.15 This does not primarily mean that the church bears witness to Christ. It
is Christ who bears witness to himself through the church. Witness establishes fellowship. And fellowship can be seen as the goal of witness. The purpose of the ministry of the church is the union of
the church with Christ. This koinonia is both a present reality, both an eschatological reality.
Koinonia as an eschatological category is related to the church as the provisional form of God’s future. Barth’s ecclesiological design is an important directive in the search for an answer at the challenges we are discussing in the framework of this paper. The problem in Barth’s approach however,
is that the character of the relationship between Christ and His community does not become sufficiently clear. On the one hand the church exists as a witness whilst at the other hand it is Christ who
bears witness. How do we have to imagine the dialectical relationship between the immanence and
the transcendence of Christ? To this question can be added the critical remarks of George Hunsinger16. He concludes his essay about Barth’s ecclesiology with the remark, that ‘(Barth) tends to emphasise the distinction between Christ and the church at the expense of their unity. He (Barth) prefers to speak about a correspondence between Christ and the church more often than about their coinherence. (…) The distinctive idea of the church as witness (…) reflects these tendencies and rein8
'
Je universaler die geschichtstheologischen Entwürfe wurden, desto blasser und formaler wurde zugleich die Berufung auf das christologische Zentrum'– Konrad Raiser, kumene im Übergang, München, 1989, 81.
9
Dietrich Werner, Mission für das Leben –Mission im Kontext, Ökumenische Perspektiven missionarischen Präsenz in der Diskussion des ÖRK 1961-1999, Rothenburg, 1993.
10
Kirchliche Dogmatik (KD) IV, 1, 718, 738.
11
Ibid., 738.
12
KD. IV, 2, 63: Wer '
Jesus Christus sagt, der sagt: "Jesus Christus und die Seinen".
13
KD. IV, 2, 64
14
KD. IV, 1, 802 ff.
15
Ibid., 797.
16
George Hunsinger: Karl Barth: The Church as Witness, Excerpt from a longer essay in progress, at: www.ptsem.edu/grow/barth
!
forces them. The category of witness accords more readily with the principles of order and of differentiation than with the principle of unity. Although never separating act from being, Barth perhaps stresses act at the expense of being as he explains the unity of Christ and his community’.
Hunsinger makes perfectly clear that we have to rethink the relationship of act and being, of mission and fellowship (koinonia).
Koinonia as inclusive category
It is characteristic for Reformed theology to regard Christian faith as a relationship with Christ as a
Person. The Holy Spirit constitutes this relationship. For several reasons this characteristic Reformed approach seems to be actual in the present situation:
• Firstly, because this category of personal relationship can be seen as an adequate answer to the
post-modern attack at ‘grand narratives’. It does not present Christian faith primarily as a ‘grand
narrative’, but as a small history.
• Secondly, because this category creates space for contextuality. In fact the very category itself is
contextual from the beginning! The person, to whom Christ relates, is the totality of the person
in the totality of his context. It includes his history, his social and economic environment, his
language, his ethnicity, -or shortly- his identity.
• Thirdly, in relation to this: when Christian faith is primarily seen as a personal relationship with
Christ, it is impossible to understand Christianity as a worldview or as an ideology.
The category of the personal relationship with Christ is often criticised because it seems to strengthen individuality (and by doing so, it strengthens pluralism). In its original context however, this
personal relationship (insitio in Christo) is embedded in a broad vision at the Lordship of Jesus
Christ. Jesus Christ is Lord of the world. (This is the reason that in Calvin’s theology the categories
of justification and sanctification are so closely related). In my view however, the relationship with
Christ has also to be understood as an inclusive relationship. Whereas in Barth'
s ecclesiology this
inclusiveness seems to be merely a vertical category, I propose to see this relationship as a horizontal category also. In other words: the personal relationship with Christ is a relationship that includes
'
the other'
.'
The others'are not only the people that are around me. With '
the others'we do not only
mean the world-wide community of people. '
The others'are also the people that precede me: the
voices that come to me from the Scriptures and from the tradition. The relationship with '
the others'
makes that my relationship with Christ can be falsified and shared. In this view the congregation /
the church is the place where I meet the Other and '
the others'
. The church does not start with us,
but the church in her present appearance is the result of the age-long history of God with his people.
This inclusive notion can help us to give an adequate answer at the challenges of contextuality. As
said before, this notion is contextual from the very beginning and – as such- it has a plural character. Because there is a numerous variety of contexts, Christ gets shape in numerous configurations.
The source for these configurations, but also the norm of it, is the Holy Scripture. The hermeneutic
problem however, is that we cannot create or formulate an objective point of view that can serve as
a universal norm or standard to falsify these configurations. In the ecumenical discussions on the
subject of unity the term '
reconciled diversity'is used in this perspective. The question however is,
if all differences can be reconciled. Post-modernity can not prevent us from speaking about truth
and lie, good and evil. The question however is, how do we come to some form of normative speaking? According to Berstein'
s Beyond Objectivism and Relativism we should validate our claims by
our own thinking and argumentation. Normative speaking is born at the crossing of tradition and the
present situation. We have to bring forward '
the best possible reasons and arguments'that agree
with our hermeneutic situation '
in order to validate claims to truth'
.17 When it comes to tradition it is
historical and literary analysis that gives us reasons and arguments. But how then do we argument
and think? According to Bernstein we have to find a '
powerful regulative ideal'
.18 For Bernstein this
17
18
Richard J. Bernstein, Beyond Objectivism and Relativism : Science, Hermeneutics, and Praxis, Philadelphia 1983, 153.
Ibid., 163.
!
regulative ideal is friendship, solidarity and the '
openness of human conversation'
.19 Bernstein'
s approach is helpful in finding a way to come to some kind of normative speaking within the own hermeneutic context. But how to deal with the numerous variety of hermeneutic contexts? Do they all
have their own validity? How do we deal then with hermeneutic contexts that are merely constituted
by ethnicity? And can we proceed from a natural openness for conversation?
We need '
others'in other contexts to falsify our contextualisations. As said before, '
the others'are
not only the people that are around me, in my own present context. '
The others'are also the people
that precede me: the voices that come to me from the Scriptures and from the tradition. In this view
the church, the community is not primarily an institutional body, but it is a meeting-place, a place of
koinonia. This fellowship is by definition ecumenical in the broadest sense of the word. It aims at
the world-wide community of the body of Christ that extends itself from the past via the present to
the future. This fellowship even aims at the horizon of the Kingdom of God: the unity of mankind.
In this view oikumene is not a free option within ecclesiology. Oikumene is an essential necessity if
we want to do justice as well to the Person of Christ as to contextuality. The notion of oikumene is
an immanent critical notion with regard to pluralism. Pluralism can not be the final terminus. It is
true that we have to deal with numerous configurations of the Gospel, but there is only one Christ.
He transcends all configurations. In this perspective oikumene has nothing to do with institutional
bureaucracy. Oikumene is the common struggle for truth by confrontation and fellowship. In this
perspective I tend to view oikumene as intercontextuality. Maybe intercontextuality could serve as
the contemporary shape of the notion of catholicity.20 Intercontextuality is the confrontation, the
encounter and the fellowship with '
the other'
. As such intercontextuality is a mirror of the personal
relationship with Christ as the Other.
To understand what it means when we talk about the personal relationship with Christ, we have to
take a closer look at the meaning of '
person'(hypostasis). The Cappadocian fathers saw the hypostasis as an ultimate ontological notion. A person does not exist thanks to a necessity outside him, '
but
he is free from and higher than any necessity, or objective –natural, moral, religious or ideologicalother'is not a slightly different copy of me; he is really '
the other
'
.21 A person is really unique. The '
in his otherness'
. However, the ultimate ontological aspect is not the only aspect that constitutes a
person. His uniqueness is a relational uniqueness. '
As a person you exist as long as you love and are
loved'
.22 In this respect intercontextuality can be defined as a mirror of the Trinitarian movement.
The '
oneness'is not a threat for the '
differentiation and the otherness'
. And conversely the otherness
and the differentiation are not a threat for the oneness.
As said before, the notion of '
intercontextuality'is the concrete ecclesiologic shape of the personal
relationship with Christ. This relationship too, is a relationship of confrontation, encounter and fellowship. Christ is really '
the Other'
. His being does not depend on something that is outside His Person. Christ does not depend on the church. He transcends the church and He transcends all our configurations. On the other hand, He exists in His love, He exists in His relationship with us. Our configurations are shapes of His incarnation. This means that my identity is constantly affirmed and
transformed. It is both affirmed and transformed by Christ, who is ‘the Other’ and it is both affirmed and transformed by ‘the others’ in their ‘otherness’.
All this means, that from the ecclesiologic perspective of '
intercontextuality'identity and ethnicity
can never become isolated and closed entities that are not open for encounter and transformation.
That is also not possible because intercontextuality is an eschatologic category, like the personal
19
Ibid., 205.
With catholicity we mean, that the one church exists in every single congregation (cf. KD IV 1, 751: ...'
in ihrer Ganzheit je in jeder
einzelnen Gemeinde'
).
21
Zizioulas, '
The Doctrine of the Holy Trinity: The significance of the Cappodocian contribution'in: Christoph Schwöbel (ed.),
Trinitarian Theology Today, London, 1995, 56.
22
Ibid., 57.
20
!
relationship with Christ is eschatologic. It is not a closed and fixed reality, but it is an open reality
that is permanently transformed. Our identity is not only transformed in the encounter with Christ
and the others, it is also transformed from Christ’s future in the final revelation in which my identity
and the identity of the ‘others’ is reconciled in the definitive shape of the communio sanctorum.
Communication as pneumatologic reality
The motive for the encounter with Christ and with ‘the others’ is not inherent to human nature.
Communio presupposes communicatio. Real communication means, that ‘the other’ in his otherness
encounters me. Communication presupposes openness, relationship and vulnerability. These categories however are not self-evident. It is more common to human nature to stick to one'
s own identity
and context. Besides that there is an unbridgeable gap between the other and me. This applies even
more so at the personal relationship with Christ. We have not only to deal with the gap of time, but
also with the gap of space. We can try to close the gap of time by historical analysis. But until now
each effort to relate to Christ via history (the so called '
historical Christ'
) has failed. Ultimately we
do not find Christ as the Other, but Christ as an extension piece of our own identity. At the end
Christ is remodelled according to the starting-point of our so called objective criteria which always
affirm our own identity. This even applies to the modern research of the historical Jesus in which
the praxis of faith is prior to our understanding of Christ. Ultimately this means in fact that the resurrection of Christ depends on our faithful activity. Here too, Christ is no longer the '
Other'
, but becomes part of our identity as believers.23
We can close the gap of space by emphasising the category of incarnation. But how do we actualise
incarnation? In the doctrine of transubstantiation maybe? But then too, Christ is no longer the
Other. He is in the hands of a powerful church. In this case also, Christ is an extension of our identity, in this case the identity of the church.
When we talk about communication and about Christian faith as a personal relationship with Christ,
we are dealing with two categories that can not be bridged, neither by deifying reality nor by thinking our reality in an ontological manner into Christ. Ascension is the literal epistemological rupture
in history. The earthly history of Jesus Christ is bounded by time and space. The gift of the Holy
Spirit can be viewed as the break of this boundary. The Holy Spirit is the bridge between the glorified Christ and us. All christological knowledge is pneumatological knowledge. The relationship
with Christ as it is constituted by the Holy Spirit is in fact an impossible possibility. Firstly because
Christ remains the Other in his otherness. He becomes part of us, yet He transcends us. Secondly,
because it is inherent to human nature to seclude oneself from the otherness of the other. This even
applies for the so-called natural disposition of men for the transcendent. In this context I refer to
Barth’s thesis about religion. According to Barth man’s religious disposition is not focused at the
Other, but at his own self-justification and self-sanctification.24 We can add to this that the closeness for the Other seems to be an integrative part of Western identity. The Other and the others are
always interpreted within the framework of the things we already know.25 In fact this means that the
otherness is either overlooked or conquered. Van de Beek notices the same phenomena in the context of the doctrine of Trinity. He states that the Western approach of Trinity is primarily an approach of analysis. This analysis however is not focused at differentiation, at the otherness, but it is
focused at handling the otherness and finally manipulating it.26 In this respect, Bernstein’s ‘powerful regulative ideal’ of openness and solidarity as a way to achieve some kind of normative speaking has to be criticised. This concept does not take into account the issue of power. Generally
speaking he who holds power is not interested in the otherness of the other but in manipulating and
handling it. In this respect we should be rather critical about the ecumenical concept of ‘reconciled
23
See for a critical approach: Takatso A. Mofokeng, The crucified among the crossbearers, Towards a Black Christology, Kampen,
1983.
24
‘(…) Religion is eine Angelegenheit, man muss geradezu sagen: die Angelegenheit des gottlosen Menschen’, KD I,2, 327.
25
Werner, Mission für das Leben, 380.
26
A. van de Beek, De adem van God, De Heilige Geest in kerk en kosmos, Nijkerk, 1978, 292-293.
!
diversity’. Those who are in power mostly set the boundaries of diversity. Western liberal culture
for instance, is only liberal to a certain extent. It often leads to the intolerance of tolerant.
When we talk about Christian faith as a personal relationship with Jesus Christ as a Person, as the
Other, we are dealing with a reality that is impossible within the reach of human nature. That is why
we are talking about a pneumatological reality. The reality of the Spirit is the reality of atonement
and reconciliation. The reality of the Spirit is closely linked to the glorified Christ, to He who fulfilled suffering and death because of our alienation. Here lies the deepest foundation for the possibility of communio and communicatio. The Spirit comes from the glorified Christ, who is Christ the
Crucified. The Spirit brings us into the realm of Resurrection, which at the same time is the realm of
the cross. The most pregnant expression of this relationship is baptism. We are buried with Christ,
not as an event for once and for all, but as a continuing event of the Holy Spirit. In Reformed theology we usually call this sanctification. This category is often linked with ‘the fruits’ of the Spirit as
signs of the coming kingdom. In the context of the subject of this paper, I prefer however to approach sanctification primarily as embodiment of the cross. Koinonia with Christ as a gift of the
Spirit, is grounded in the reality of atonement. It is only from this perspective that we can talk about
intercontextuality as nota ecclesiae.
The ecclesiological praxis as an open question
I end this paper with an open question about the praxis of intercontextuality within the context of
Reformed ecclesiology. The Roman Catholic concept of the Una Sancta has an important advantage
in this respect. Principally the Una Sancta encompasses all contexts. As I already stated above, Reformed ecclesiology seems to stress the importance of the local community at the cost of the catholicity of the church. Baptism however transcends the borders of ethnicity, language, culture and geography. Our primal identity is in Christ. In this respect Barth’s approach is still of great importance. The church is not primarily the local community, but the earthly-historical form of the existence of Jesus Christ himself. We do not belong to a church, but to Him. When this is true, then it is
a heresy to look upon the church as a free association of individuals. At this point Western Protestantism is challenged today by the coming of numerous Christian immigrants. In most cases they
found their own ethnic churches, even when they are of the Reformed family. One of the reasons is
that the indigenous Reformed churches seem to present themselves as ethnic churches too. Another
important reason is that we are not only dealing with different cultural and ethnic contexts. There is
an enormous gap between the West and the so-called South in their approach to Enlightenment. In
Western culture and Western theology rationality plays a dominant role. In the South rationality is
not as dominant. God, creation, world and humankind are seen from an ontological perspective,
whereas in the Western context it becomes more and more difficult to speak about God in ontological terms. But this is exactly the reason why we have to give shape to intercontextuality. In that respect, platforms like this IRTI conference are of great importance. It is however important that intercontextuality gets shape too in Church Order where it talks about the confession. Globalisation
makes it more and more difficult to witness and to confess from the own, isolated ecclesiological
context. When we talk about witnessing and confession, we can not do this in an isolated manner
without others anymore. This also applies to the context of our synods. As elucidation of this remark, I refer to recent discussions in the Reformed Churches in the Netherlands about atonement.
The discussions in the synod all circled around theological concepts without any tangent to concrete
historical life. At the same time when church members and scholars in theology in the Netherlands
were fiercely discussing the divinity of Christ versus Christ as merely a Jewish rabbi, our sister
churches in Indonesia were struggling with the issue of reconciliation in the context of a severe civil
war. Let us imagine what had happened when we had invited some representatives of our sister
churches from Indonesia to participate in our deliberations. Maybe our deliberations would have
been exposed as luxury discussions that are in fact harmless.
That the contextual shape of church and theology in the West is not disturbed yet by other contexts
is a matter of power. It is important to notice that this power can become a stumbling block in con-
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fessing Christ today. Because avoiding '
the other'ultimately means avoiding Christ. Avoiding
Christ means that we are condemned to our own context as a closed reality, which in fact is the
closed reality of nature. Intercontextuality does not mean that in the encounter with the other I
search for myself and for an affirmation of my identity. Intercontextuality is the openness created
by the Holy Spirit for the encounter with the glorified Christ in the shadow of the cross.
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Sjaak van'
t Kruis
For me as a representative of Dutch, Western protestant Christianity it would be easier if the theme
of this conference would be formulated slightly different, namely: the problem of the prophetic role
of Christians in Europe today. Let me explain this to you as following. Until the seventies of the last
century Christians in Europe were very aware of their prophetic role, in the context of world history. The discussions and debates in several meetings of the ecumenical movement for instance, all
circled around the issue of prophetic inspiration. The faith in Jesus Christ was strongly universalised. Jesus Christ is Lord, not only of the Church, but of the whole wide world. The perspective of
the Reign of Jesus Christ as a Reign of justice, hope and renewal sharpened the vision at world history. Science, rationality, development and prosperity were the keywords in this vision. Some theologians like for instance Harvey Cox and the Dutch theologian A. Th. Van Leeuwen argued, that
modernity and prosperity as it was expressed in western society was a fruit of the Gospel of Jesus
Christ. In this vision secularisation for instance, was seen as a necessary fruit of Jewish-Christian
faith. So, the perspective that was used to interpret Christianity and the prophetic role of Christians
was merely Western. Western Christianity became the paradigm to look at world history. It was
Latin American liberation theology that unmasked the bias of Western theology and Western Christianity as strongly one-sided. It stressed the fact, that it is impossible to create one, universal Christian vision, and that theology is always contextual. According to the liberation theology, this means
for the Latin American context that we should use the perspective of the marginalised people, the
poor and the oppressed and not the view of people that live in prosperity. In much Western theology
the Kingdom of God and the so-called project of Western modernity was / is nearly identical. This
means, that it becomes rather difficult to play the role of a prophet in the own Western context. But
the prophetic role of Christians in Europe becomes even more problematic in the present postmodern culture. According to the leading post-modern perspective, there is not something like a
universal truth. Truth is always individual and every individual vision can be replaced by other visions. If somebody makes a statement, you will very often hear the following reaction: ‘OK, that is
your opinion and of course everybody has the right to have his own opinion, but I have a different
view’. The problem with this kind of tolerance is that it can easily turn into indifference. And indeed, the so-called Dutch tradition of tolerance very often is a culture of indifference. All people are
entitled to have their own opinion, but, please, don’t disturb me with your opinion.
In this context, any prophetic message can easily be put aside. What has to be the conclusion of all
this? Should we conclude that there is no role to play for prophets in the Western, European context?
An important question is, what we mean by the Western context. If we look at the context of The
Netherlands only, we see an enormous change of context. Until the seventies of the last century,
Dutch society was a white and monocultural society. After the seventies Dutch society started to
change colour because of the immigration of people from Asia, Africa and Latin America. In publications of the government and in the press, it was always stressed, that the immigrants did not only
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represent another culture, but also an other religion because of the fact that many immigrants were
muslim. So we started to talk about Dutch society as a multicultural, pluralistic society. In all the
discussions about the pluralistic society, we were not aware of the fact, that many immigrants were
Christians. In 1995 a few of this migrant churches came together and founded the association SKIN,
an abbreviation of ‘Samen Kerk in Netherland’: Together Church in the Netherlands. Nowadays
this association has 30 member churches. The reason they founded this association, is that they need
empowerment. Generally spoken, the migrant churches are disappointed about the mainline Dutch
churches. According to the migrant churches, Dutch mainline churches lack a missionary vision at
Dutch society. By putting forward these critical remarks, the migrant churches in fact play the role
of a prophet. They criticise Dutch mainline churches, because their identity as Christian churches is
not clear. They stress the fact, that as a church, as a Christian, you should be very clear about your
identity. In Dutch mainline churches there is indeed a tendency to go with the stream of pluralism.
Buddhism, Islam and Christianity are regarded as different, but equal answers at the problems of
life. We, in Western culture are very afraid of absolute claims about truth. We say that truth is always contextual. There is not something like universal and absolute truth. But we are rather double
harted in this matter, because at the same time we think of Western society and Western culture as
normative, because Western culture is the highest level of culture. We do not say so in public discussions, we will even ignore it, but we always think it. So, at one hand we reject universal truth, at
the other hand, we consider Western culture as normative and universal. We say that we want to
build a multicultural society, but at the same time we reject the ethical systems of some cultures. As
you might know, some African cultures have a tradition of circumcision of women. In The Netherlands however, we strongly reject this culture, we even see it as against the law. This proves, that
we do not view all visions as equally true.
It is at this point, that migrant churches play an important prophetic role. They make us clear, that it
is impossible to be a Christian in a pluralist way. Not only because as a Christian we reject some
visions, also because of the fact, that Christianity is not just a world view or a theory. Christian faith
is not the belief in a system of truth, Christian faith is not a set of rules or a set of views, Christian
faith is primarily a relationship with the Person of Jesus Christ. This relationship is a relation of
trust, of love.
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F
Bas Plaisier
Almost 90 years ago the chief of a village in the Toraja Region in Indonesia, received a missionary
of the Dutch Reformed Mission Corporation in his house. He listened to the missionary’s stories
about God and salvation through Jesus Christ. He heard about the creation of the world, the election
of Abraham and Israel. At last the missionary told him that the Bible is the ultimate revelation of
God and that he – as a servant of God – proclaimed the good news for sinners like himself and the
chief. The reaction of the chief after this speech was quite short: “you white man, representative of
the Dutch government, you indeed know a lot of God. I believe, you received your power and knowledge from the almighty God. This is understandable, because you come from Holland, the edge
of the world, where earth and heaven meet each other. It is clear: at that very place God and men are
live close together. The Dutch must be a very blessed people in the presence of God.”
We don’t read in the mission magazine that the missionary objected to the words of the chief. Probably he agreed with the words of the chief: indeed Holland may not be the centre of the world, but
isn’t it a country at that edge of the world? And isn’t it true that the Reformed Dutch know more
about God and his will than everyone else?
I am very pleased, dear friends to welcome you to this Holland and especially to this particular place in Utrecht. At this location you are at the edge of the world, but also in the centre of the Netherlands. If the words of the Toraja chief were true, there should be no better place to discuss the relationship between the Western and migrant churches..
But are these words true? A century after the admiration of an Indonesian about the spiritual knowledge of a Western man and the silent confirmation of the Dutch missionary, the situation in Europe
has totally changed. The self-satisfaction has disappeared. The power of the proclamation of the
gospel seems to have changed to weakness. The knowledge of God and the certainty about our doctrines and in our Christian confidence seems to have evaporated. We believe in God in a questioning manner, often feeling our way. Mostly we feel unable to demonstrate the power and the glory
of the Good News in Jesus Christ to a new generation and to a majority of our people who don’t
believe in the God of the Bible. Nowadays we have more questions than answers and feel unable to
change ourselves and our culture. The churches are shrinking and the amount of believers continues
to decrease. The diversity in faith and life is great in our churches. Sometimes we get the impression that the common faith of our church-members could be written down on a fingernail.
Just at this particular moment in the history of European Christianity, thousands and thousands of
Christian migrants have come to live in the midst of the German and Dutch society, and also as neighbours of our sometimes despairing Christian communities.
They came with their – sometimes enthusiastic – faith; with their natural unity of faith and life; with
their emphasis on community-life in prayer, praise and healing. They sometimes arrived expecting
to find a Christian society and living churches in which they would be welcome as new members of
the world wide community in Christ. But most of the time their disappointment was great: the
Dutch and Germans are live in another world, and it is hard to meet them from heart to heart and on
the same spiritual level.
Although in the big cities of Germany and the Netherlands the majority of the people who attend
church are from migrant background, our citizens generally speaking, have the opinion that almost
all the migrants are Muslim or Hindu.
On the one hand in our missionary meetings our church-members like to hear about growing churches in the Third World and the living spiritual faith of the Christians over there. We hear very romantic stories about the faith and the churches of the ‘young churches’.
On the other hand our church-members take amazingly little action in their own cities to meet their
neighbour-Christians from other countries. And if they attend a service in a migrant-church, they
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like the music but are upset by the – so called – ‘childlike old-fashioned’ faith of the migrantChristians. The European Christians are often reluctant to accept this way of expressing the Christian faith, which they left behind them years ago. They like the rhythm, but not the content of the
songs and the sermons. It seems to them to be taking a step back in history and theology.
The mainline churches in Europe are in most cases in a state of crisis and until now Western theology has been unable to find the appropriate answers. But we persevere in our own theology, in our
own form of the church and worship, and remain stuck in our own struggles and own ecumenical
concepts. Within that particular framework there is usually no place for Evangelicals and Pentecostals or anyone who tends in that direction.
My question is: is it really true that we as Western Christians have lost our attitude of superiority
and self-satisfaction and overestimation? We have knocked our heads against the walls of Western
secular culture and society, but we keep thinking that this was an incident and that the framework of
our faith, theology and missiology is appropriate for the new situation in the Western world. Due to
this attitude we criticise the – so called – superficial Evangelical and Pentecostal theology of the
migrants, and think or claim, that in a matter of time, they will reach the same level as we have. For
that reason we mostly don’t need the migrant-Christians and Churches. We actually think they have
no answers to our spiritual, ethical and theological problems. I guess we have a deep down conviction that our form of Christian faith is better, deeper and more social in this particular context than
these of the migrant missionaries in our midst
Therefore brothers and sisters, this conference is in my opinion a very important event.
1. We have to discuss our superior, closed Western attitude. Both the German and Dutch churches were in former times - and have been until now - pioneers in the modern history of mission. We played the role of pioneer in the ecumenical movement – for instance in the World
Council of Churches and in the relationship with the Roman Catholic Church. We did pioneering work in the mission programs of mutual assistance. From that point of view we could be
prepared to receive our brothers and sisters from abroad in our churches as a fulfilment of our
prayers. However our eyes were sometimes closed to their presence, their Christian faith and
service.
2. Besides that we are mostly unable to give them a special place in our church organisation. The
church order of the Uniting Protestant Churches in the Netherlands for instance, is not prepared
to accept groups of migrant Christians of other confessions as full members of our churches.
In the United States the situation is completely different. In a lot of churches there, the migrants
were able to form special groups in the churches and they didn’t experience obstacles towards
full membership. We have to go a long way. In or after this conference we could possibly discuss these difficulties and the way to overcome these hindrances. We need a new ecclesiological framework to become real ecumenical churches with possible different forms of beingchurch within our traditional structures.
3. Besides the changing of our attitude, the re-considering of our church orders, we also need a
new understanding of our ecumenical relationships. As Reformed and Lutheran churches, we
are focused on the other mainline churches in Europe. The migrant churches with their charismatic and Pentecostal features, don’t fit into that picture. We often feel uncomfortable with the
charismatic worship and spirituality, and do they with our worship. Besides, there are a lot of
theological and ethical diversities between these two Christian traditions. But we all know that
we rely on each other.
As a member of the Joint Consultative Group of the dialogue between the churches of the WCC and
the Pentecostals, I know the difficulties, the alienation and the huge obstacles. After two sessions of
our group in France and Ecuador, we are still in a starting phase - but we are making some
progress. That is important because, in my opinion, the outcome of this dialogue is decisive for the
future of the traditional ecumenical movement.
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On the one hand the astonishing influence of the charismatic theology of a variety of Evangelical
and Pentecostal groups is visible in almost all our churches. Our churches have undergone a significant change. Alongside the remarkable vitality of the traditionally orthodox wings of the Dutch
churches, we are faced with a variety of charismatic and evangelical congregations in our churches.
These develop-ments are in my opinion clear indications of the common roots and understanding of
our faith, and also signs of the possibility of mutual co-operation.
On the other hand the same thing is visible in the Pentecostal world. Sometimes we read and hear
about a longing to be enriched with the traditional theology and be a recognised part of the church.
In this light the migrant churches are a challenge for a new manifestation of Christianity in Europe.
I hope too, that we are able to accept them as a gift from our God to correct our one-sidedness and
to help us in understanding our missionary task in our secular context.
For the present this may be a dream and a bridge too far. First of all we have to discover and recognise each other. Second I hope that the migrant churches will also discover the work of the Spirit
in the mainline churches and notice the fire of real faith and Christian service in our churches. From
both sides we need to meet each other and to be corrected in our stereotypes.
My wish and prayer for this meeting is, to discover that we both have a vocation to serve the same
people of God, and that we - in our diversity - are parts of the one Body of Christ in the world. This
Body is acting and communicating the Gospel, is searching for justice and peace. The living Saviour Jesus Christ has called us to be his disciples and so to meet each other as brothers and sister in
Christ and - as a result of that - to share our faith and activities.
May God bless us in this important meeting of our churches.
May the God of hope fill you with all joy and peace in believing, so that you may abound in hope
by the power of the Holy Spirit. (Rom 15:13)
(Opening of the Conference VEM/Rheinlandchurch and Uniting Prot. Churches in the Netherlands,
Utrecht, LDC, October 29th 2001)
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Thesis: “We all belong to the Universal Church”
Sergio Ribet
Outline of Thesis
The declaration in the text is explained:
1.
Theologically;
2.
With reference to our practice, our experience;
3.
In relation to the workshops foreseen;
4.
Critically, keeping in mind the objections which may be posed on the text, be it denying
them ideologically, or not accepting the facts;
5.
With a purpose, indicating a possible way forward as “being a church together”, on the
assumption of a real search for the Universal Church.
Content of Thesis
(Here obviously the imagination can run free, many heads with many ideas, so that beyond the outline and the text, what I suggest is only an example)
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1. We all belong to the Universal Church
This affirmation has its roots in the confessions of faith (the Nicene symbol of Constantinople:
“...and in the Holy Spirit...in one holy catholic and apostolic church..”; the “apostolic” symbol: “I
believe in the Holy Spirit, the holy universal church...”; (look for a creed from the united African or
Asian churches), but, more still, in the witness of the Scriptures (look for a choice of bible texts
which are not misleading).
The Universal Church is not our creation but that of God. What we can do is not resist the possible
manifestations, visible here and now, and prepare ourselves to accept it in its fullness, when and
how God wishes.
The Universal Church includes all those who in every time and every place God calls to his service.
The Universal Church is created by the Word of God, its manfestations in different times and places
are facets of a single reality.
The Universal Church announces the Kingdom of God, it is not the Kingdom of God. etc. etc.
2. Our practice. Our experience
Concretely we are usually only aware of a single aspect of the Universal Church: our church in our
time and in our country. Meetings with other people, of other places, other confessions and denominations, prepare us (or can prepare us) for a wider and deeper comprehension of the Universal
Church.
The exchange of experiences can also not be positive. We can “steal” from others, hymns, liturgies,
ways of expressing ourselves just as we can “impose” on others our way of living the faith.
The way which “Being a church together” has proposed and continues to propose, is to share, to
live in the church a “fair and solid” exchange.
3. Workshops
Music.....
Language of faith.....
Ways of reading the Bible...(suggestions)
4. A critical approach
“We all belong to the Universal Church” is a questionable affirmation. All who? Also “the other
Christians”, of other traditions? Also the Jews? Also those who have a monotheist religion? Also
the various other living faiths? Also atheists?
Or on the other hand is it possible that we should not put ideological or theological questions, but
reasons – true or false – of opportunity, or that we may not be ready actually to accept ways diverse
from our own. It is necessary to go into the reason for possible resistance to the affirmation we are
starting from.
5. A possible way
As in what is happening for ecumenism, there are various levels. Let us try to give examples:
- getting to know ourselves,
- confronting one another,
- identifying what we have in common and what makes us different,
- is what makes us different an element of division or simply an identity?
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Sergio Ribet
Theme: To meet one another we need to learn, one from the other, reciprocally, the languages with
which we express our faith.
Outline:
1.
2.
3.
4.
5.
6.
7.
We have a single faith, and we want to meet one another.
We realise that the languages of faith are many.
In meeting we find languages which we are not used to.
In meeting with others we need mediation.
What language(s) of faith do we hold indispensible?
The language we use....
How does God speak to us: in what language?
Thesis:
1. We have a single faith, and we want to meet one another
This is the assumption from which we start.
We can question one another on our faith and ask ourselves if it is really a “single” faith.
Probably we have very different ways of expressing it, but in the measure in which we are speaking,
in Christ, of the faith of God the Father, Son and Holy Spirit, we can consider that, at least in Him,
that which we have been given is the same and single faith.
As to the wish to meet one another, this conference wants to express this. But even if the wish to
meet was not there, we should ask ourselves if there would not anyway be the need to meet. The
problem if there is one is in asking ourselves if we know how and why.
2. We realise that the languages of faith are many
This is not true only when we meet with other religions, confessions, cultures, ages, different social
groups, or with the other sex. It is true also within our own group, however we wish to define or
circumscribe it.
In the same culture of which we are and feel ourselves part we have diverse languages, also when
we try to express our common faith:
- The language of music (which is not automatically universal: it becomes so with interpretation, realisation, in its context, and its corruption.);
- The liturgical language (and the liturgical word is not the same for us all!)
- The discourse of faith (which in its turn changes when we speak of our faith in preaching
or in teaching, in singing or in prayer, in the friendly word of reproof or consolation);
- The language of the body (which can confirm or contradict our words);
- The language of our work, our ethics, our diaconate (which at times “speaks for itself”,
at times needs to be explained, at times must precede, at times follow our words, at times
again should not be more than silence.)
3. In meeting we find languages to which we are not accustomed
We can find languages similar to our own, but not identical.
For example, when we take part in a service in a language which is not our own, even if it is celebrated in a church like our own, and even if we underrstand the foreign language, it is not for us the
same service.
We can find different languages, which are different for many reasons (not only linguistically). We
can feel attracted or repulsed by these differences, but at times we do not know how to explain why.
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We can encounter languages near to our own, which however do not speak to us, and seem altogether strange, or, on the contrary, distant languages, which can stimulate us, or arouse our curiosity
to know more of them, or to look for bridges and mediation; or which confirm to us only the distance which separates us from the other vision of faith.
In any case, we are interested to understand what causes our reactions, be they positive or defensive, of fear of the different.
Are our reactions well founded? From time to time we must ask ourselves the question, and try to
reply.
4. In meeting with others we need mediation.
What is mediation?
Essentially, it is the attempt to understand the other person and to be understood by him or her. At
times we are able to carry out this mediation ourselves (my group and your group, you and me).
More often a third person (or group) is needed, able to understand us both.
A relatively simple example is that of the translator: he knows my language and yours, he is able to
translate for me and for you (it is a question not only of words and languages, sometimes it is necessary to “translate” from one generation to another, or from one context to another).
Sometimes what is needed is more than a translator, it needs an interpreter. To interpret means to
put oneself in the shoes of the one and the other; it is not only a technique but an involvement.
Then there is mediation. To understand one another we start also from cultural mediation – we understand a little what it is, but we have the feeling that a true mediation does not include “only” culture, but implies a deep knowledge, which is shared between the two interlocutors, getting close to
the identification of the two one with the other.
The best example we can find is really that of our faith, when we say that there is “only one mediator between God and man”, Jesus Christ (I Tim.2:5) This single mediator is unique in that he is the
other. It is God, for us humans; it is man (Man), for God.
Every possible (and hoped for) mediation on our part should be in the awareness of the difference
between our mediations, which are always partial, and this total mediation, which is perfect. As believers, the need for mediation should recognise this limitation, should involve a prayer, the request
to God that he gives us the gift of mediation which is impossible for us, but possible for God himself.
5. Which language or languages of faith do we hold indispensible?
Here, intentionally, we are not developing the theme. It is necessary that everyone expresses
themselves, to be able to arrive at a list of priorities which are shared as far as possible. It is obvious
that, for us, all the languages which we habitually use are important, but we want to verify and we
must verify if they are important, and how important, and in what way, for our interlocutors.
To start the debate: where do we place, in order of importance: the sermon, evangelisation, ethics,
healing, languages, prophecy, music, teaching, prayer...?
6. The language which we use...
Let us limit ourselves to the field of religion and faith. Let us ask ourselves what language we feel
useful to speak to one another. My language? Yours? Do we speak with the help of an interpreter?
Do we speak using a third language as a means of communication? And let us ask ourselves in what
situations it is best to use the first, the second, the third proposals, or others.
This is also an exercise to do in groups, in workshops, in meetings.
And to speak “of God”?
In our Western European tradition we have sometimes spoken or used Latin, Hebrew or Greek, dialect, national languages, theology can be considered in German, in English.......
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Here and now, today, between us, what languages do we need, especially in meetings with various
traditions and cultures, to speak of God with others without spoiling too much what we feel and
think of God in “our” languages?
A particular example halfway between the need to “speak of God” and to “speak to God” is that of
the services. Here an exchange of opinions can be helpful, starting from the actual situation now.
Services in one’s own language, in two or more languages, services in the language of the host
country.
With maximum respect for the “first generation” of immigrants, and their needs (and situations,
which vary from group to group), we believe that learning the language of the host country should
be encouraged also to help them integrate. But how, and in what way?
And finally, to speak “to God”?
Here I think that inevitably one turns to one’s mother tongue (or for some to their mother tongues).
If we turn to God in prayer, I think that we cannot in the first place do so except in our mother tongue, our most intimate language. If it is permitted to compare the language of faith to the most simple languages, those who have lived even for a long time in a foreign country know that after a little
they manage to think in the new language. It needs a little longer to dream also in the new language.
But if one starts to count, one does so instinctively in one’s own language, even when one has assimilated a second or third culture (language, mentality...) One learns to pray to God also in other
languages, but even the best-integrated immigrant can be permitted to say “God” in his own way (to
say the Lord’s Prayer in one’s own language is not a “style” of international meetings nor a free
confusion, it is respect for the intimate side of the faith of each one). This is a practical and natural
indication, which takes nothing from the usefulness and need to learn other and new languages.
7. How does God speak to us? With what language?
Let us leave it to Him. But let us remember at least two Biblical texts Genesis 11:1-9 (Babel) and
Acts 2: 1-13 (Pentecost). And let us add another, less wellknown:
“It will be through stammering lips and through a foreign tongue that the Lord will speak to this
people” (Isaiah 28:11)
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Thesis: A multicultural society is possible.
Sergio Ribet
Outline:
1. When we speak of a possible multicultural society, we want to exclude models of society which
tend to deny, ideologically and in a practical way, the right to live, to develop, with equal dignity and opportunity, of diverse cultures which co-exist in the same space (from village to
world…).
2. When we affirm that a multicultural societyy is possible we are conscious that we are suggesting something difficult, which can rarely be achieved in reality: it is a challenge which, if accepted, calls for long, arduous and problem-filled work.
3. What models do we have of co-existence among different cultures?
4. Are we able to suggest new models?
5. Can the Church/Churches have a role in promoting a multicultural society?
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Thesis:
1. A culture has the right to live, to develop, with equal dignity and opportunity in respect of other
cultures. We say it, but are we convinced of it? In any case we must agree in the definition of
what is a culture(language, ethnic group, religion, vision of life, ritual, spirituality, identity, capacity to establish itself economically and materially...) which is anything but easy. Then we
must ask ourselves if truly every culture has the right to exist. Let us take a classic example: can
democracy allow within its system groups of antidemocratic opinion or action? And again can
we, if every culture has the same rights (and also duties) as all the others? This is not a banal
question. Instinctively we can maintain that the major culture has the major rights, or that a
“true” culture should have greater rights than a “false” culture; but who decides what is true and
what is false? Public opinion? A referendum? A religious authority? Force? Reason (and in this
case: what reason)? A useful exercise to understand if we are using the same language and if
we comprehend that of others is to ask ourselves what seems to us inalienable in our way of seeing things, in our vision of the world.
For example, for a Western European probably a certain “laity” of the state (an understanding
which stems from the history, the religious wars, the European revolutions, the hardwon conquest of levels of tolerance) is an inalienable factor. But is this conviction shared and shareable? Are we ready to accept the veil of certain societies and cultures? And if we are ready to
accept the veil, are we ready to accept female circumcision? As can be seen, we are not talking
of “theories”. On the other hand, can another culture ask us to renounce something which for us,
although not unavoidable, is important, which in some way defines our identity?
In what sense, finally, can we talk of “equal dignity” and “equal opportunity”?
2. To think of a “peaceful” multicultural society is difficult. Perhaps in our history we have never
known one: the references which at times are made, the golden era in which Jews, Christians
and Muslems discussed together and exchanged culture, or similar realities, tell us rather of
situations more tolerant than others, rather than better or worse, and not of wellproved models
which are worth proposing again. The difficulties are perhaps even greater in a global world,
which does not allow an happy oasis in a world which has no more frontiers. Moreover, the fact
of living in a global world makes us see how much illusion there was in the “happy oases” of
the past; that which (perhaps) was valid in one place (or in an empire, or a state) was valid in
that place, or in that time, just because elsewhere, before, or after, defensive walls were put in
place, and a peaciful multicultural society here and there was contradicted by the existence of
other places or times not so privileged. We would however like to take up this challenge: just
because we live in the global village either we will find methods of acceptable living together or
we will condemn ourselves to endless conflicts.
3. What models have we of co-existence among different cultures?
With great orderliness, we propose four:
" Apartheid
#" Separate development
" Integration
" Assimilation.
We are not giving here a valued judgement: it is obvious that apartheid as we have seen it in
South Africa horrifies us, and that the assimilation to which the Jews in many parts of the world
have many times been forced (sometimes with the agreement of the Jews themselves) does not
convince us, but it is true that every proposal of “separate development” can lead to apartheid,
and every proposal of integration can lead to assimilation. On the other hand, at least at the theoretical level, in the first two models perhaps one hopes to safeguard the differences, but often
!
at the expense of equality; in the second two models, always at the theoretical level, one can safeguard equality, but often at the expense of difference.
A question for each one of you: do you have in mind other models, or correctives for existing
models? For example: Is it right to keep a little in mind the model of separate development, if at
the same time one is working for integration?
4. From the above question, we pass on to a more demanding one: are we able to propose new
models?
Here the discussion should be on various levels.
What should we ask the migrants, and what the population who receives the immigration? How
can we keep account both of the need to reach in reasonable time a good level of integration,
and the need not to lose one’s own identity? How can we help the meeting between migrants
and nationals, between migrants and migrants (of different cultures), and on what specific themes and problems? (for example: school; eating habits, social customs, mixed marriages for different motivies, of religion, culture, language; socialisation, living and economic situation...)
5. The role of the Church/Churches
One could also set off from this question, that which most concerns us in the picture of “Essere
Chiesa Insieme” – Being a Church Together, and pass on to the previous ones after, to make
clear the fact that one cannot create for oneself the theme “church” forgetting the wider context.
In a certain way, the church could favour a multicultural society in that the church presents itself
– ideally – as a communion of different people. We must however recognize that there exists in
all the churches also a dogmatic tendency in a negative sense, due also to the fact that a church
can feel “the holder” of a truth.
In this sense a reflection from several people on their diverse “backgrounds” could be helpful.
I set off from autobiographical data to make myself better understood.
I am Italian, I am not “a foreigner”. I am a man, not a woman. I am old, and not young. I am
Christian, and not atheist, nor Muslem. I am Protestant, and not Catholic or Orthodox. I have a
job, and am not unemployed. I have a family, and do not live alone. I speak Italian, but in some
ways my mother tongue was French.
What will I write on my personal “identity card” which defines me in not too much a general
way? My friends are such for reasons of faith, age, sex, nationality, language?
And like my faith, my church, do all the various aspects of my life intersect?
More specifically on the church I think that we should manage to tell each other what we like
(and what we like least) in our life of faith. What space for me has the ceremony, spirituality,
charity, the Word of God, prayer, the community, evangelization...
How do I see the relationship between faith and politics?
Between the credo of my church, and ecumenism?
How do I read the Bible (in church, at home, with the help of someone, alone, like an ethic
code, as a spiritual guide...)?
And finally, why do “I find myself comfortable” (or not) in “my” church? And how do I find
myself in the church of “someone else”? And where is the “Church of Christ”? And where is
the Truth?
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Elisabetta Ribet
Tessiamo l’evangelo: La missione - evangelizzazione si può declinare in due modi:
il primo consiste nel tessere l’Evangelo per le altre persone, in modo che esse siano coperte con un
tessuto evangelico che i missionari certificano conforme alla buona dottrina. Questa tecnica di tessitura si avvicina, nel principio, alla clonazione. Nella realtà è possibile lasciare un margine di libertà,
ma il controllo rimane vigile. In questo campo missionario, la conversione ai princìpi espressi è
fondamentale, perché sottolinea, con questo, la buona salute del messaggio e l’ascolto favorevole
del Dio che essa chiama. Il tessuto prodotto in questo modo di un recinto, autoprodotto ed autoconsumato.
Il secondo modo consiste nel tessere l’Evangelo insieme alle altre persone.
Questa forma di missione è rischiosa, perché accetta che l’altro/a non è un vuoto da riempire o un
pieno da svuotare prima di riempirlo di nuovo. L’altro/a ha una cultura, delle convinzioni, dei dubbi, a volte pratica una forma di culto. Tessere l’Evangelo insieme a questa persona significa accettare i suoi bagagli, fare un inventario di tutti i bagagli di chi entra in questa dinamica. In questo caso,
allora, la missione consiste nel condividere le convinzioni, l’insieme di punti di accordo e di disaccordo per permettere ad un progetto doppio di mettere radici.
In primo luogo, radici di tipo sociale e politico: permettere alle comunità di vivere insieme. Le differenze e gli accordi non sono più, allora, fonti di conflitto e di alleanze di guerra. Tessere
l’Evangelo significa che una buona novella autorizza un certo ottimismo nella gestione quotidiana
delle relazioni umane. Uno spazio di libertà permette a ciascuno di portare il suo lavoro affinché la
tessitura sia possibile.
Il secondo progetto, più spirituale ed evangelico: dare degli elementi, dei punti di riferimento perché
l’altro, insieme a me, possa acquisire gli strumenti della sua propria conversione. Questo vuol dire
esplicitamente che noi siamo gli operai di una missione che porta elementi di simpatia ed entusiasmo per una causa ed un pensiero comune. Il resto è affare di Dio. La nostra missione si ferma lì
dove inizia l’azione di Dio.
Certo, il tessuto rischia di essere un patchwork. Ma è importante mantenere l’importanza del progetto: porta strumenti, definisce la concezione del mestiere e dona una prima panoramica del disegno
da completare.
taken from
Jean-François Faba,
Animazione teologica del Defap, Parigi
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Dio è seduta e piange..
Il meraviglioso arazzo della creazione
che aveva tessuto con tanta gioia è mutilato, strappato a brandelli, ridotto in stracci,
la sua bellezza saccheggiata dalla violenza.
Dio è seduta e piange..
Ma ecco, raccoglie i frammenti per rimettersi a cucire.
Raccoglie i brandelli delle nostre tristezze,
le pene, le lacrime, le frustrazioni
causati dalla crudeltà, dall’oppressione, l’ignoranza, la violenza, le stragi.
Raccoglie gli stracci del suo lavoro
I tentativi dei
le iniziative per la pace, le proteste contro l’ingiustizia,
tutte quelle cose che sembravano piccole e deboli,
le parole e le azioni offerte in sacrificio nella speranza, nella fede e nell’amore.
E guardate!
Ri-tesse tutto questo con i fili d’oro dell’allegria
in un nuovo arazzo, una creazione ancora più ricca, di quanto lo fosse la prima!
Dio è seduta, tesse con pazienza e persistenza
e un sorriso splende come un arcobaleno sul suo viso bagnato di lacrime.
E Dio ci invita
non solo a continuare ad offrirle i brandelli e gli stracci della nostra sofferenza e del nostro lavoro:
molto più di questo: a prendere posto al suo fianco
davanti al mestiere dell’allegrezza ed a tessere insieme a lei
l’Arazzo della nuova creazione.
taken from
M. Riensiru
Consiglio Ecumenico delle Chiese
9
Gianni Long
I have pleasure in opening this conference, which is very important for the activity of the Evangelical Churches in Italy. Nearly forty years have passed since the Evangelical Congress of 1965. At
that meeting we were aware that the great preoccupation, the great undertaking of the Italian evangelical churches, centred on the emigration of Italians to other countries. It was the great social
preoccupation, because the high emigration rate, especially to Europe, was proof of the difficult
economic conditions in Italy; and also because emigration was in its turn the cause of social crises
like the breaking up of families, delinquency, prostitution. But emigration was also the main organisational undertaking of the churches, because ensuring evangelisation and the “care of souls”
among the Italian emigrants seemed to be the mission par excellence of the Italian evangelical
churches.
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In forty years all has changed. Italy has been transformed in a short period from an emigration
country to an immigration country. This phenomenon was for a long time ignored by the political
and public information sectors. The social workers were the first to become aware of it; and among
these there was a small presence from the Italian evangelical churches. We must say thanks to the
ecumenical bodies. If we were also in this vanguard, it is because the assistance to refugees and
immigrants was started on the initiative of the international organisations and then entrusted to the
FCEI. It was thanks to this work that the FCEI felt the pulse of change before others much more
powerful and creditworthy.
Immigration into Italy has been such as to change radically the situation of Italian Protestantism.
There has been a strong growth in the number of evangelicals in Italy due to the arrival of sisters
and brothers from all continents. When the politicians and public information sectors woke up from
their long sleep, they discovered that emigration had created an “Islamic question” in Italy. This is
certainly true; but the numbers tell us that in Italy an “Evangelical question” and an “Orthodox
question” are also being born, as well as a more general problem of pluralism and religious liberty
for all confessions.
I must however say that it does not seem that this enormous change is arousing the same interest in
the churches as that of the emigration of Italians to other countries in 1965, at least to judge from
the reports of the Evangelical Congress. There are many other problems which touch everyday life
more closely: from the economic difficulties of the country to those specifically relating to the
evangelical churches; to the identity crisis which brings on the one hand the loss of “Italian” members, and on the other the Protestant immigrant, more an immigrant than a Protestant, more a foreigner than a brother or sister of common faith.
This conference wants to make a contribution to changing this situation. Just because of the experience of the Italian evangelical churches with emigration to other countries, we can affirm that the
movement of peoples can constitute a great opportunity for the faith and for evangelisation. Certainly, there are Italian emigrants who are lost: lost from the church they came from, from the
churches in the country that receives them, but above all from the Word of God and the work of the
Lord. But we have also positive examples, which are of different nature which have however provided experience which can be useful today, in a reversed geographical situaton:
-
The example of full continuation of contact with the church of origin. I think in particular of the Waldensians in South America: 150 years on from the main emigration they
constitute an autonomous church, perfectly integrated however with the church of origin.
They are part of a single body and are recognised in a single Synod, in two sessions.
And yet this has not hindered the establishment of fruitful relations with the other local
evangelical churches:
-
The example of full integration, usually at a distance of one or two generations with the
evangelical churches in the country of emigration, which is usually accompanied by
maintenance of affective and cultural links with the community in the country of origin.
-
The example of the so-called “evangelisation of return”. That is people who return to
their place of origin after some years working abroad, but who, having learnt about the
Gospel, become promoters of new communities in the country of origin. It is a phenomenon which has been very important in the birth of the Pentecostal communities in
Italy, but has touched also other evangelical churches.
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These are three very positive examples, of three different gifts of the Lord. A factor like emigration, always sad and difficult in itself, has brought many people not to lose the faith and communion with others but indeed to establish a wider communion, beyond frontiers and oceans,
and also to bring the Gospel to other believers. In this the experience of Italian emigration can
also be a contribution to being, here and now, a CHURCH TOGETHER.
"
Jean Arnauld de Clermont
I do not feel as if my introduction to this conference today in Rome is a very original piece of work.
Many of the ideas which I am going to develop now can also be found in the Glay document
(1999), the report “Essere Chiesa Insieme”(“Uniting in Diversity”) of the Federation of Protestant
Churches in Italy, or various introductory reports by the Protestant Federation of France, in texts
from Great Britain or the report of the Berlin Conference (11-15.09.2003). I simply want to organise these ideas around what seem to me to be fundamental issues or major challenges we have to
face.
But let me say first of all how happy I am to be here today not only as President of the Protestant
Federation of France but also as President of the Conference of European Churches. For the issue
which we are going to discuss, and which I try to sum up in the title of this paper by “the participation of the churches of the diaspora in the common mission of the churches in Europe”, seems to me
to be one of the most significant changes in the churches of western Europe27 over the past decades.
The one thing that all sociologists of religion in Europe agree about is the collapse of the feeling of
belonging to the large religious institutions28. However, over the same period evangelical, Baptist,
or Pentecostal churches have experienced considerable growth, the charismatic movement has met
with wide response within all churches, and on the whole religious feeling has not weakened, even
if it is expressed in rather disconcerting ways through the very individualistic desire to find “my”
religious convictions and “my” religious practice, a bit like ones shopping in a supermarket.
In parallel to important migration from the South to the North over these recent decades, a large
number of “migrant”29 or “diaspora” religious communities have developed. In France no one
knows how many of them there are, or rather, each week we discover new ones because this is a
phenomenon which is continually evolving. What are the forms it takes?
I see three principal forms:
a) The participation of Christian immigrants in the life of churches which already exist (“host”
churches).
27
I must here admit that I know nothing about the situation of migrant churches in the rest of Europe.
See work by Grace Davie, Danielle, Hervieux Léger, Françoise Champion amongst others.
29
I have translated the more usual term “migrant churches” by the term “églises de diaspora” into French. This is a term used to distinguish it from the word “disséminiation” which is used to indicate the wide geographic and numerical dispersion experienced by
minority churches. This paper will use the term “churches of the diaspora” to avoid using terms such as “foreign” or “migrant” as
many of these churches have members who are French but originally immigrants or have joined these churches out of sense of conviction. The term “ethnic” is even worse because even if it does indicate part of the reality, it offers a very restrictive vision of the
church!
28
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b) Churches founded by churches of the South (or in relationship with them) following the example of “overseas” churches which have been established for a long time (the Church of Scotland
in Paris, the Anglican Church in Paris or Chantilly or Nice…, the Church of Norway or Church
of Sweden etc). These churches are primarily for expatriates of those nations.
c) Churches founded by Christians from countries of the South with no link to the churches they
came from.
I shall not say much about the first two situations (a) and (b) other than to say from the outset that
the question about participation in our common mission is an issue which is addressed to them in
the same way as to any other church. Perhaps I should also say at this point that I am convinced
that purely linguistic reasons do not really suffice as a justification for the continuing autonomy,
for example, of a Scottish, Norwegian or any other national congregation, if these churches are explicitly part of a confession which already exists in the host country. Some form of institutional
relationship should exist which points to the real fellowship which is there despite the language
barrier.
With you I would like to think about the reasons which lead to the creation of churches in the third
category I just mentioned (c). There are several reasons:30
a) In the 1960s the World Council of Churches published a small pamphlet on African Independent Churches (“Graines d’Evangile” – Seeds of the Gospel). It noted that the phenomenon of the
creation of new churches (religious schisms or new religious movements) exists since the 19th
Century and had given birth to more than “5,000 distinct movements in 300 ethnic groups”,
with over 10 million members. “More that 180 movements will be formed during 1970 and
there will be at least 500,000 new members”.
There are two sides to the analysis that have been made of this movement.
On the one hand, the translation of the Bible makes the biblical text accessible and also shows up
the gap between the biblical text and missionary teachings of the past, in turn leading to numerous
schisms particularly on the question of polygamy.
On the other hand, the way that missionary teaching called into question or broke with traditional
culture led to forms of churches which some regard as schismatic and others see as indigenous.
It should be added that the war in Nigeria or the context of Apartheid in South Africa meant that
these indigenous churches became a real “refuge” for those men and women who could not bear the
cruelty of the world they were living in.
This diversion via 1960s Africa is important in order to state the first part of the analysis we need of
the reason for the creation of “African” churches in Europe, perhaps particularly in countries which
have an important colonial history.
1.
2.
3.
4.
They are a refuge from a world which rejects the “migrant”.
There is a need to meet with others in a protective framework (ethnic group, culture…)
There is a project to evangelise within a particular cultural group.
There is a lack of welcome from churches in host countries (racism but also problems to do with
accepting cultural plurality)
b) But we shouldn’t overlook two other reasons which often seem rather pernicious to me.
30
I think that this point deserves particular attention and discussion.
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1. Many communities form around “pastors” whose primary motivation is that of acquiring social
status and financial resources. The preceding paragraph shows that a “clientele” already vulnerable because they are migrants are preyed upon by “traffickers in religion” in the same way that
there are preyed upon by “traffickers in people”31
2. Today the marketing of religion on an international scale is a reality. Simply look at most of the
anglophone countries in Africa (I am particularly thinking of Nigeria). There is a real exploitation of the population’s credulity and vulnerability by the multinationals of religion, who organise so called “evangelisation campaigns”. It seems to me that it is our duty to denounce such
things for their spiritual poverty and intellectual perversity. The Islamic fundamentalist movements are neither worse nor better.
A common mission
It seems to me that this is the only way in which to consider a constructive response to the question
posed by the existence of churches of the disapora in Europe. It is true that I have no right to judge
the right to exist of any kind of religious community. Each of them, however unusual, must have the
right to exist as long as they respect the established law of the country.
But similarly, I want to clearly challenge every community which calls itself “protestant”32 to say
more about how it envisages its participation in the common mission of Protestantism in my country and in Europe.
•
•
This stems from my understanding of the Church. This is a pluralist understanding in terms of
the ecclesial forms adopted: diversity of confessions of faith, diversity of spiritual practice. But
it is an ecumenical understanding in terms of its affirmation of belonging to the same Lord, and
in terms of our common mission which is to proclaim salvation in Jesus Christ to all human beings.
It also stems from my understanding of the wider Christian family and the perspective on humanity this allows me. “I have called you friends, because I have made known to you everything that I have heard from the Father” (John15.15). Those Jesus calls his “friends” are established in a family which goes beyond all borders, all races… prefiguring and anticipating that
humanity which God desires. The presence of Christians from the most diverse of geographical
backgrounds is a challenge to us to offer signs of God’s coming kingdom. I cannot turn my back
on that
It is the conditions surrounding partnership in our common mission which pose the most problems
and which must be established with the greatest of care.
•
•
31
In France at least we do not know the size or number of diaspora churches present in our country. That will be an important and necessary part of our work.
Numerous questions have to asked of churches in “host” countries. What is the place for cultural
diversity, different liturgical traditions, songs…? Particularly when the number of “hosts” is
outnumbered by the number of “guests”? How do we make the mutual effort to get to know one
other and on which issues should we concentrate? Is it not an opportunity for the “host” church
to make the effort to hold internal dialogue, to open up to “guests” on fundamental questions
such as reading the Bible, what sustains and motivates our faith, how our faith finds expression
or social engagement…?
The French here talks of "merchants of religion" and "merchants of sleep" – the latter expression is used to refer to slum landlords.
Translator’s note.
32
I use this term to refer to any church or community which lays direct or indirect claim to the 16th Century Protestant Reformation
and the reformations which have followed in its wake.
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•
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In what framework can we live out this partnership in common mission together with migrant
churches? I said earlier that I am not in favour of multiplying the number of churches of the
same confession in the same country. I apply that to the churches of that country and to the
“overseas” churches, which I suggest become Scottish, Norwegian, Cameroon, Malagasy
“parts” (provinces, regions, districts…) of the Lutheran, Reformed, Baptist… churches of the
host country. Nevertheless I do understand the ecclesiological difficulties and recognise that I
base my ideas on a synodical conception of the church, which is my own background, and not
on a “congregationalist”33 concept. However, I believe that in the name of our common mission
the question has to be asked. It does of course take for granted that there would be stages to this,
meetings, getting to know one another, joint ministers’ meetings, shared worship services etc.
I pose the following questions to “autonomous” churches of the diaspora:
What are the objectives that you have set yourselves?
Let me take one example. A few months ago I received a visit from a woman minister recently
arrived in France who had been recommended to my by the Federation of churches in the country she came from. Within a few weeks she had brought together her compatriots and formed a
real community. What is the future for this community? Will it simply be a warm community in
which compatriots will be happy to be amongst their own kind with all the ease of a shared
common culture, but where there is the risk of being in a closed ethnic group. Or will we be able
to establish links in such a way that these brothers and sisters will be fully recognised as part of
a national community, welcomed by their fellow Christians in the full sense of the word, including in relations with the state, without them having the impression that they are obliged to adopt
an ecclesial framework which they don’t want.
I think as well of the Chinese or Korean communities who share places of worship with Protestant communities in their host countries and whose only contact with these communities is
through using the same building, paying heating and lighting bills and the occasional bilingual
worship service. What image of the church are we giving? Does it only have a “spiritual” function, is it totally detached from the life of its members and their membership of the same human
society?
In other words, does the lack of relations between fellowships of faith simply affirm as acceptable the general lack of relationships between communities from China, Côte d’Ivoire, Korea…and France? When, with all due ceremony, the City of Paris organises the Chinese New
Year parade on the Champs Elysées, isn’t it doing more for relationships between the two cultures than two protestant communities which only share the same building for worship?
By way of conclusion
Please don’t think that I want to develop a “centralised” vision. I have far too much respect for the
freedom and diversity of spirituality for that.
I do not have any illusions about the unanimity of the Christian faith. The questions I ask of the diaspora communities are the same ones I put to the Lutheran, Reformed, Evangelical, Baptist, Pentecostal “host” communities…in France.
Despite our diversity, and probably also as a result of our diversity, we participate together in the
mission that Christ has given us which is to live out his Gospel of reconciliation and peace. And
that cannot be lived out only within the closed framework of a church but must be lived out openly
in a society which must be able to identify in us the signs of that reconciliation and that peace
which the Gospel offers. Our common participation in mission reflects our understanding of the
Gospel.
33
Translator’s note. The word “congregationalist” in French does not denote a confession but a form of church governance in which
local congregation are autonomous.
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Daniel Calero Davyt
Almost 30 years ago an important stream of political refugees started coming to Sweden. They were
followed by people from Hungary and Checoslovaquia. At the fifties and sixties yet another group
of South Americans who fled from dictatorship in Chile, Argentina and Uruguay started arriving to
Sweden.
In the middle of the eighties there were about 50000 political refugees with their families. At this
time the Church of Sweden assisted with diaconal work, financial aid, counselling, etc. However
did almost nothing to engage these people into the Church and the parish life.
The Church of Sweden labelled all the South Americans as Catholics assuming they didn’t want to
be a part of the Church of Sweden. It was a simple and easy way to avoid the responsibility for
these people in a spiritual perspective.
Even today there are 50000 Spanish speaking people and the second and even third generation of
Latino Swedes are growing up living mostly in the neighbourhoods of migrants at the big cities
such as Stockholm, Malmö and Gothenburg.
When a person moves from a country to another, from one culture to another, you adopt a new cultural code from the new country. Sometimes intentionally, sometimes unconsciously.
South Americans have a western culture that’s not so different from the European. Especially the
countries of the southern South America, have very little influence of from their original culture or
the African culture. South Americans have a Christian catholic and secularized cultural background,
and they came to Sweden as refugees because they were in opposition to the social structure among
them and the Catholic Churches in their home countries.Almost all the critics the South Americans
had to the catholic Church were no longer a problem in the Church of Sweden. Sometimes from the
very beginning of the Reformation as hierarchical structures, celibacy, priesthood only for men,
family planning, divorce, sexuality, and homosexuality.
The Church of Sweden lost their opportunity to become the new home for southamerican-swedes;
who felt themselves left outside, the Catholic Church. Not only had they lost a missionary vision of
the situation but also a important instrument for the integration of these people to the society.
The church of Sweden has a debt with the South Americans and the Swedish society. After 25
years of immigrations from South America, the Church of Sweden began to work among South
Americans.
This ministry began 1998 in one parish of the suburbs of Stockholm. It was two different aspects
the Diocese wanted to show: a genuine interest for the people and to help them practice (or develop)
their own spiritual life.
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And the other is that the Church of Sweden has by law a responsibility for each individual, living in
this country regardless of religion, citizenship, or culture. The Church works and serves people without doing any kind of differentiation among them. When a South American visit us we try to help
him or her to find his or her own religious path. Exactly the same we do among Swedes. When they
want pastoral care or counselling. We do it. When they want to baptize their children, or have a funeral in our churches that’s what we offer them.
We explain very clear in every pastoral encounter who we are and we respect the decision of the
individual, helping them to find their own way or to make their decision, if they want to participate
in our liturgies and services.
We don’t push the individual to become a member. We don’t proselyte. When a family wants to
baptize a child, we explain very clear who we are, and the relationship between baptism and church
membership. And of course we do respect if someone say to us, “but I want baptize my child here”
exactly as we respect them when they say “Oh, ok, I will try to get a Catholic Church instead”.
The Church of Sweden has open communion. That means that the communion is for each individual, regardless if the individual is a member in the Church, or not.
75 % of the South Americans in Sweden are in one formal or informal way outside of the Catholic
Church. Even the Catholic bishop says: “I prefer they attend another church than none at all”.
If there are people attending our parishes from another culture, background than the Swedish, we as
God’s people and as priest of the Christian Church have the responsibility to get to know the individual and their culture and the language. It’s a very important Lutheran teaching that the people
have the right to listen the Gospel in their own language.
Because of that we offer services and “specialised” parishes in different languages, from Estonian,
to amarinja from Ethiopia, or Swahili or Spanish. In the case or the Spanish ministry, initiated at
Christmas 1998, we offer mass on a regular basis in Spanish in one or two parishes in Stockholm
and Malmö.
A priest has a calling from God and the priest as a human being has a culture and a mother tongue.
In my personal case, as human being, I have also experienced and understood the situation of being
a refugee, and political persecuted. My feeling of be an outsider, even my disillusions in a foreign
country, must be of a help, serving these people.
The work among the South Americans helped us, as well as me, to be more aware of the needs of
the people in underprivileged situation in our country. The need of work and the affliction and sorrow when a relative die in other country, helps us to understand the need of the requiem mass. The
blessing of the homes is also something new among us Swedish priests was brought to us as a gift,
with the new traditions from the New Swedes.
We also learned how to work more closely together with the local people as well as with local organisations. This is not an easy thing for a church with 8 millions members with a large structure
and bureaucracy. Even today so close to the state system.
The Church fills its function. That means when they serve those who are in need. Spiritual or material. The neglected, the oppressed, the discriminated helps the Church to become more like Christ.
To be closer to them who are the brothers and sisters of Jesus Christ as he says in Matthew chapter
25.
As a priest of the Lutheran Church, with roots in South America I am thankful and full of praise to
the Lord, through serving the poor people with the liberating message of grace, from God.
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:
Milada Cermakova
The first large scale migration of orthodox Christians towards the Western Europe took place after
the Bolshevic revolution in Russia, 1917. Large Russian communities were established in different
countries, making a real presence of the Orthodox Church there. Many of these parishes are still alive, and they attracted local people to orthodoxy. Many remarkable Russian theologians and thinkers
became known through their theological works. Their contribution to the better knowledge of orthodox theology and culture, as well as to ecumenism as such is very important. Names like Berdiaev and Lossky, and more recently metropolitan Anthony Bloom of Great Britain, to name just a
few, are well known in the Western Christianity. Perhaps less known, but as well a very important
figure is mother Maria Skobtsova, a Russian nun, missionary and finally martyr in the Second
World War.
The Greek Orthodox Church is also an important presence in the Western Europe, for centuries.
Small communities can be found in almost every Western European city. A much larger migration
took place in the 70 and 80-ties, when many Greek workers came as gast arbeiters.
Orthodox communities were established as well by Rumanians, Bulgarians, Ukrainians, Serbs, Belorussians and others Christians coming from Eastern European countries. Their number increased
substantially in the Cold War time, while many of them fled before the communist dictatorships. A
very large migration, perhaps of hundreds of thousands or even millions, is taking place today, after
the fall of communism in their countries. These migrants are mainly looking for a better life.
Arab speaking orthodox communities are also spread across Europe.
These migrants have settled in a more stable way in Europe, and do contribute most actively to the
economy, to its social and cultural life. Many of them are well integrated and/or naturalised. The
integration process of the newcomers is important in order to avoid social tensions and marginalisation.
The topics related to the Orthodox presence in the Western Europe are also ecclesiology and church
structures, mission, cultural traditions, language and identity, ecumenism.
Except small liturgical changes and cultural/language differences, the orthodox liturgy and church
tradition is the same. One can find very diverse orthodox communities, but mainly national based
ones. According to the canons, in one city can be just one bishop, while in today’s big cities across
Europe we can find few of them. The Ecumenical Patriarchate of Constantinople (today’s Istanbul)
considers the territories outside the recognised Autocephaleous Churches (as Russian, Rumanian,
Serbian, and others) as being under its jurisdiction (authority). The mother Autocephaleous Churches of the migrants’ countries of origin have nevertheless their own structures in different Western
European countries, and they are living paralelly. This ecclesiological problem is still no solved, but
important steps towards unity are done. For examples, bishops assemblies/collegiums like in France
are largely cooperating in solving common problems. Recently, the Russian patriarch Alexy II, proposed to unify all the parishes of Russian tradition in one Western European Metropoly, as a basis
for an Autocephaleous Orthodox Church in the European Union. The Orthodox Church in the
Czech lands and Slovakia can be an example for an orthodox unity, because all nationalities are
present. All their languages are allowed in the liturgy. Three church calendars are allowed: the Julian (old calendar), Gregorian (new or civic, the usual in Europe) and combined (Gregorian with the
old Pascha/Easter). Three jurisdictions, Serbian, Constantinopolitan and Russian were united in one
church structure. After the split of the Czechoslovak Federation, the Church remains united, even if
in two countries.
The orthodox mission is largely among own community, taking in account that many migrants are
coming from former atheistic communist countries. The beauty of the orthodox liturgy and the
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depths of the theology attract many Western Europeans as well, so many of the of parishes consider
themselves to be local (French, English, Belgian, and others).
The following generations use more and more the local language instead of their own in the liturgy.
The liturgical language is sometimes a problem between more conservative and more mission oriented orthodox Christians.
Concerning the cultural tradition, we definitely agree with the conclusions of the Italian churches:
In this context the cultural question is of major importance for various reasons:
1) offering migrants to maintain certain cultural traditions will facilitate their integration
2) on the contrary the loss of cultural identity will make it more difficult to allow migrants to
be open also to new influences of the hosting society
3) migrants can contribute very positively to the developing of new cultural forms within the
host society
There are many different aspects of cultural traditions that migrants are bringing with them. Particularly important are the religious aspects. Especially in the beginning, when migrants feel still very
little at home in the hosting society, their religious links are important to them. This aspect has been
very little studied in its various manifestations:
•
the need of migrants to express their religious creeds as an instrument of stabilisation, avoiding marginalisation and loss of values
•
the enrichment of the host society by migrant cultures, e.g. the enrichment of
churches of the hosting country by the contributions of migrant churches
•
the importance to have exchange between the hosting and the migrant society in the
field of religious communities, in order to avoid that radical forms of fundamentalism may abuse of migrant religious communities.
It seems therefore important that specific programmes are developed and supported, that will work
towards positive integration in the religious sector.”
Many orthodox people are very engaged in the ecumenical life, and participate to different ecumenic organisations, as WCC and CEC for example. The former CEC president, metropolitan Jeremy
of France (today of Switzerland), or the metropolitan Daniel of Moldova and Bucovina, to name
just a few, are leading ecumenical personalities. Orthodox theologians take part actively in the ecumenical dialog.
The orthodox presence in the Western Europe especially, in the EU, is very important in order to
have a full participation of the Christian traditions and spiritualities. The full European integration,
with the participation of other countries of orthodox tradition, except Greece which is already a EU
member, may help to solve the old antagonisms among Western and Eastern Christianity.
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George Grant Ennin
Introduction
Globalization, in the past few decades has become a remarkable phenomenon in the contemporary
world with its ripples on every facet of society.
This therefore behoves every human society to learn to adjust to its challenges and opportunities in
order to put it to an advantage.
The Migration Factor
The effects of this phenomenon is that society is now changing at a very fast pace due to some social and economic dynamics such as the migration factor, high-tech developments, trade and commerce, as well as other related issues of human interests and concerns. All these together have rendered human society multi-cultural, multi-ethnic, multi-religious and therefore highly pluralistic in
many dimensions.
These developments carry with them certain implications of both opportunities and challenges for
the strategic consideration of the Church with reference to her Calling and Mission to the world in
the context of the great commission given by our Lord Jesus Christ (Mark 16 :15; Matthew 28 :1820 ).
To put the foregoing into context, it is a fact that today many Christians from various parts of the
world live in Italy, as in other parts of Europe due to varied reasons, a few of them being for example economic migration, pursuit of academic studies, as economic and political refugees, as tourists,
etc. etc., making the phenomenon of pluralism a reality to grapple with. The emergence and presence of mono-ethnic and cultural communities have also become a common sight in today'
s Europe
e.g. the community of Koreans, of Philippinos, of Ghanaians, of Senegales, of Nigerians, of Ivorians, of Chinese, etc…
These realities find expression and reflection, by observation, in virtually every church today, and
constitute either an opportunity for growth and expansion on one hand, or a problem for suspicion
and division on the other hand depending on the perception of, and response to the question of diversities involved.
The Phenomenon of Diversity
Diversity as a phenomenon in the Church is a thing of beauty and admiration, but not without some
inherent dangers to guard against, namely, rivalry, suspicion, isolation, competition, complexfeelings, of superiority or inferiority, which in their total effect tend to undermine the testimony and
credibility of the Church in her Missionary Vocation.
One source of encouragement and guidance for the contemporary Church in her dealing with the
issue of diversity is the exemplary model of the Early Church which was also multi-cultural in nature and composition as seen in the Acts Of The Apostles, beginning from the day of Pentecost
(Acts 2:5-12 ). Their diversity served as a vehicle for expanding the cause of the Church'
s mission,
in that, with one accord, they were able, under the anointing of the Holy Spirit, to" turn the world
upside-side down" for Jesus .
Perhaps it would be a fruitful exercise for the Church to constructively confront herself in the context of her mandate and mission on the following inquiries:
1. What is our defined identity as a Church? (How do we define ourselves as a Church?)
2. What is our purpose? (What does the Church exist for?)
3. Cultural diversity in the Church: How is it seen? (a) Problem? (b) Opportunity?
4. Migrant Communities in the Church: (a) Asset? What addition to the Church'
s purpose?
(b) Liability? What hindrance to the Church'
s purpose?
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5. What is the structure of relationship between the indigenous and the immigrant worshipping community? How deep is it?
Mission Together
As inferred above, for Africans and Italians to be Church together with our cultural diversities, we
both need to re-examine together what we mean by Mission.
Mission, it is said, is
(a) Witnessing to the world the Full Gospel of our Lord Jesus Christ in a holistic fashion.
(b) It is how Christian Communities give hope to dying world in which in we live, affecting every
area of need spiritual, environmental, social, economic, political, intellectual, emotional, physical,
moral and material.
One workable medium for effecting the foregoing witness in the context of diversity is dialogue
coming together of diverse perceptions for the purpose of interaction, sharing of views, visions,
hopes, fears, aspirations and differences in a mutual atmosphere of "let'
s agree to disagree".
Mission and Cultural Diversities
One inherent thing worth recognising in any meaningful worship context is the cultural expression
our faith to the Gospel. This is because conversion to the gospel takes place within a cultural
framework and again principally because the gospel has always been, and should be proclaimed
within the context of our respective cultures, and for that matter, in our African context, through the
melodies, words, language and musical instruments, the expression and joyous rhythm of our bodies and solemn symbols of our artists. As J.S. Mbiti beautifully puts it "it is within our culture that
God wants us to love, worship and obey Him, and again culture is the medium of receiving, diffusing, turning in and relaying the gospel."
There is therefore the need for mutual respect for each other'
s cultural contribution for being Church
Together for the ultimate goal of Proclaiming Christ through Missions.
Conclusion
I would like to conclude with an observation by the African writer, Rev. Prof. J.S. Mbiti, "...as the
cultures of Palestine, the Mediterranean and Europe carried the gospel to other parts of the
world...", we too, in our day and generation, should, in the context of cultural diversities, be Church
Together in Mission, carrying the same gospel, and sharing it with other cultures and so portray to
the world that in Christ there can be Unity in Diversity.
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Bruno Mioli
I thank you for the invitation to take part in this conference. I accepted with great pleasure, both because of the cordial relations and collaboration with the FCEI and in particular with Sig.ra Annemarie Dupré, and because of the objective clearly indicated in the title “Essere Chiesa Insieme”.
I would like first of all to talk about this title, even if perhaps I go a little beyond the specific theme
of this conference, as the recognition and reconfirmation of a wish to move forward together, the
Churches which you represent and the Catholic Church which I represent, as regards relations with
our immigrant brothers and sisters. With the FCEI, as I have already mentioned, I have had the
happy experience of a working together with the Ecumenical Group for at least ten years in produc-
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ing constructive contributions on the immigration laws which have come up in these years; in addition we were also together for a long time round the table at the CIR (Italian Refugee Council) last
year promoting, in an apposite committee the ratification of the UN Convention on the rights of migrant workers and their families; and in recent days in drawing up proposals regarding the project
on asylum currently under discussion in the Chamber.
Coming now to the specific objective of this conference, it seems to me that here we are questioning
how to be a church together, between us Italians, that is Christians of countries and churches of arrival of immigrants and the immigrants themselves who have come among us. Thanks to the migrations which are happening we find ourselves faced with the opportunity, with the providential opportunity, to live and work through this great experience of Church which is Unity in Diversity.
Uniting in Diversity only translates in two big words what the Apostle Paul says with reference to
the sociological situation in his day, and I cite the interconfessional translation: “There is no longer
any distinction between Gentiles and Jews, circumsized and uncircumsized, barbarians, savages,
slaves and free men, but Christ is all, Christ is in all” (Col.3 v.11). I think that we have always been
convinced of this unity and promoters of faith, on the basis of the Word of God; but the current migrations enable us, indeed provoke us, to experience it daily, concretely, and to put those who come
from far off in the happy condition of having, with us, the same experience.
Outward sign, but a very eloquent and stimulating sign of this unity is the presence of these brothers and sisters, in so many ways different from us, in our churches, participating in the same service, sharing the same facilitiees which our Churches offer to Italians who have always had roots in
this country. There are many signs, among which family reunions and the constitution here in Italy
of new families, which speak clearly of a process of integration which, often with difficulty, but relentlessly, goes forward. It may be that many of these immigrants consider their migratory experience as temporary; one day, when they return to their country they will take with them the rewarding and indelible memory of having been welcomed, of having met other brothers nd sisters in Italy,
who in the name of an elementary sense of civil life, but above all in the name of the Gospel, have
made them feel the warmth of brotherhood, the benefits of sharing and solidarity. The majority
however, perhaps modifying the initial migratory project which was on a provisional basis, are orienting themselves towards permanent settlement in Italy. They will always be, they and their children, not guests, but active members in our Churches, perhaps giving them a greater youth and vitality, with significant and original input, with real forms of protagonism. And this will have a corresponding benefit also in the civil environment, because, as I read in your presentation leaflet,
“supporting the immigrants to maintain their own cultural traditions will help their integration”,
whilst “the loss of their own culture will make immigrants more hesitant to open themselves to new
experiences and influences in the host country”.
I read also in your leaflet that “about half of the evangelicals in Italy are immigrants”. For us Catholics the proportions are not so great, but there is still a strong and very varied presence, both in
Rome and throughout the country. These Catholics of non-Italian origin are encouraged and helped
to join in communities of faith, of service and brotherly solidarity, communities developed according to their origin, language, culture and tradition, certainly with care that they do not turn into a
sort of parallel church, marginalized and marginalizing in the widest context the Christian community. The majority of these pastoral centres, which we can call “ethnic”, are connected to the Italian
parishes. But it would be ingenuous and an illusion, a dangerous illusion, to think, wait and pretend
that they integrate and mix with these parochial assemblies, giving up what has up to now been their
specific way of expressing their faith and Christian life. In other words, to so many uprootings, often traumatic, to which current migrations are fatally exposed, uprooting from their own country of
origin, from the family, social and cultural environment, we must not add also the uprooting of that
vital humus in which their Christian life was born and developed. Here again there is a double need
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to save: that of participating in the life of the local Church (Italian diocese, parish) without isolating
them in a sort of ghetto and that of being able to express themselves freely according to the native
patrimony which migrants bring with them, from which they must continue to grow and together
enrich the host Church.
All this Migrantes has synthesized in the “Pratical Guide for Immigration” which has for title a slogan pronounced and repeated continually by Pope John Paul II “In the Church no one is a foreigner”. That they are not foreigners one must communicate to the immigrants from the first encounters, helping them to form ecclesial communities according to their uses and customs, tastes
and traditions, languages and liturgy according to their Christian life in the country of origin.But
with equal force and insistence that “in Church no one is a foreigner” we remind our dioceses and
parishes and their leaders: we remind them that it is not enough to say: our Churches are numerous
and large and have open doors, these “foreigners” too can enter and sit beside our traditionally
faithful. No, this is already a good thing, but it is not enough, it risks compromising their profound
identity, uprooting them from that land where up to now their roots have absorbed the vital linfa;
the tender plant, and a bitter experience will confirm it, if uprooted in haste, will sooner or later dry
up and die. In other words just as the preoccupation to save the diversity must not compromise the
unity, nor must the preoccupation with unity dry up the diversity. It is not a case of reaching a
compromise between two needs, but of finding that happy harmony which makes the most of both.
At this point I would like to take a greater part in your work, because I see with great interest the
titles of the various working groups. Allow me at least a mention about the sixth group “Roots and
Wings”. I stop at the title, because it reminds me of a little newspaper which I promoted 15 years
ago when I was in Puglia, in the Foggia area, in the years in which the consistent number of immigrants began, particularly for seasonal work in agriculture and itinerant salespeople on the beaches.
For the Migrantes Interethnic Association (AIM) made up of Italians and Senegalese and especially
for the young groups who dedicated themselves enthusiastically to the most varied forms of service,
that title represented a programme: “The roots”, that is the conservation for migrants of their identity, and “the wings”, because it is always necessary to make a more decisive flight towards full integration, until reaching in the fullest sense the point of being not “foreigners” but citizens among
citizens. The great majority were Moslem; we found however that the discourse of roots and wings
was valid also for them. For those however who we felt were brothers in the faith, this discourse
took on a fuller and richer meaning and we saw they were able to give a new turn in our churches,
to make them ever more themselves, ever more authentic. Therefore a phenomenon which biblically speaking takes place, a sign of the times, and stimulates the attention of that which “the Spirit
has to say to our Churches” today, precisely through migration.
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James Ozigi
Introduction
The term Migrant Churches is not commonly used in the United kingdom. We are conversant with
the term Black-majority Churches or more recently Minority and Ethnic Churches. In this document
I will be interchanging both terminologies i.e. Black-majority churches and migrant churches.
It will take a considerable amount of research , money and time to actually find out how many
Churches answering the description of Migrant Churches operate in the UK. There is no research
done in this area yet. There will be definitional problems in the context of the UK as to what is a
Migrant church
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Is the American Presbyterian Church in London a Migrant church?
However, there has been a publication in the UK of the second edition of the Directory of Black
majority churches in the UK published by Churches Together in Britain and Ireland and the African
Caribbean Evangelical Alliance with forward by Mark Sturge the Director of ACEA and Bishop Dr.
Joe Aldred who is with us here at this gathering. The publication includes lists of other Black Agencies, Council of Churches etc. The publication is a breakthrough and would have been an authentic
attempt at providing a listing of Migrant Churches were it not for the fact that Asian churches and
some others are not included. There is a need for work to be done in this area.
History
Black-majority churches’ presence in the United kingdom is rooted in the migration of the late
1940’s, 1950s’ and 1960s’. This migration was mainly from the Caribbean (mostly Jamaicans); Asia (mostly Indians and Pakistanis) and Africa (mostly Nigerians, Ghananians and East African Asians).
Push and pull factors contributed to the migration of those decades. These were of social, economic
and political in nature. Identifiable factors were:
The impact of colonialism/WW2
Employment opportunities in Britain
Possibly unemployment back home
Settlement
There is a great correlation between settlement areas and the growth and development of migrant or
black-majority churches. In other words these churches sprang up where migrants settled which were in the main major industrialised areas such as London, Birmingham, Manchester, Liverpool etc
(where jobs were) and near families and friends.
Christian Traditions represented by the migrants
There were migrants who came and were already members of mainstream churches back home such
as Roman Catholic, Anglicans, Methodists, Baptists etc. Also there were North American Plants
such as Church of God Trinitarian and Oneness.Others were Seventh-day Adventists,Indigenous
African Churches and Indigenous Asian Independents.
Why Churches took root in the UK
There has been differences in opinion as to the reasons why the churches took root in the UK, but
this depends on which churches. One of the reasons is transplantation. In other words Churches
started because it did not already exist in the UK.
Secondly migrants experienced racism and rejection and therefore had no choice but to start their
own. It is thought that the first two factors were responsible in the main for the planting of some of
the Indigenous African churches.
Other reasons cited for the emergence of Migrant churches include move of God, mission and
rescue.
While others talk of social space as a reason for starting a church it may not be the only or best way
of creating social space.
Development and growth
Migrant churches have developed and grown since it’s arrival in the UK in the late 1940s. It is widely accepted that in terms of growth in church membership in the UK Black-majority churches is
the growth area. In the last decade or so the UK has also witnessed the phenomenon called New African Churches. One such church is the Kingsway International Christian Centre which commands
the largest congregation in Europe.
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Relationship with Ecumenical and national Instruments
A large number of the migrant churches have constituted themselves into Council of Churches in
order to qualify to take membership of national ecumenical instruments such as Churches Together
in England and Churches Together in Britain and Ireland. Some, such as the Council of African and
Caribbean Churches are members of European Ecumenical bodies like the Conference of European
Churches.
By and large most of the migrant churches are to be found in membership of migrant churches’
Councils such as International Ministerial Council of Great Britain, African Caribbean Evangelical
Alliance, the Joint Council for Anglo-Caribbean Churches etc.
There is mutual cooperation between the national ecumenical instrument and migrant churches who
are in membership on matters that affect migrants such as refugee and asylum issues, immigration
and nationality, criminal justice, the police etc.
Contemporary issues for migrant churches
Realignment and co-operation: Black/Black, Black/White, Black-led/Mainstream.
Governance and Accountability
Economic development and sustainability
Political engagement
Socio-cultural dynamics.
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Cesar Taguba
We are Christian migrants and refugees who are uprooted from our country of birth. We embody
the sentiment, fears and hopes of many uprooted Christians in your midst.
From afar, we see Italy/Europe as a “promised land flowing with milk and honey” and a safe refuge
from the four horsemen of apocalypse plaguing our beloved land. We rejoice in recalling what your
missionary forefathers taught us that we are all children of God, thus there are no strangers amongst
us.
We came to work in your homes as domestic helper, contractual workers in your farms, factories
and hospitals. We provide the human power for your ships that crisscross the oceans. Our work is
backbreaking, oftentimes, dangerous, dirty, degrading, de-skilling and dehumanizing. Many of us
are abused mainly because of our being migrants and people of color.
Poverty, inequality, civil conflicts, persecution and desire to survive, forced us to leave our country
and people. Regrettably, we do not feel a “warm Christian welcome”. Instead, we are blamed for
the crisis of your profit-driven society. We are seen as a wave of plague that must be turned back
and controlled. There is now fear and trembling in our midst, not knowing what the future holds for
us. What keeps us going is the satisfaction that our euro remittances help our families to survive,
that soon, we will return home- a dream, which however is getting to be a myth and illusion. In order to survive and to have hope and meaning in life, we organize “migrant churches” which seem to
fascinate some of you, for reasons we sometimes cannot understand.
Deep within, we burn with anger, pain and humiliation. Anger at a sense of helplessness, pain in
feeling alone and humiliation at the loss of self-respect . Many of us are caught in a cycle of kneeling before the toilet to clean it and kneeling in prayer for strength to do the same.
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Our past and present make many of us a bundle of contradictions. We are a product of the missionary movement that came on the wave of the slave trade, colonization, conquest and plunder. We
carry the burden of the shameful truth of what Bishop Desmond Tutu once said
“When the white man came, we had the land and they had the Bible; they said. ‘let us pray’ and we
bowed our heads; when we looked up, we had the Bible and they had the land.” We carry the pain
and memory of our people’s brutal and humiliating subjugation. We too carry the culture of a feudal/semi-feudal, patriarchal society. On the other hand, the memory of our people’s struggle for liberation and the culture of resistance which sprang from it, give us a sense of history and identity.
We are made subjects of studies for career advancement by some of your scholars and theologians.
Your institutions (parliament, courts, churches, media, etc) are busy organizing lectures and seminars about us. But we are not heard. We feel sad that some of your intercultural, interfaith and interchurch dialogues are held to redefine our agenda, to sideline or spiritualize the brutal reality of our
dehumanization and the tragic fading of the image of God in us. The politics, theology and culture
of exclusion is sadly spreading.
Our togetherness around the communion table is a powerful witness to our unity in Christ, the universality of sin and salvation. But the few moments around the table pales in comparison to the
growing gap between you and us brought about by historical, institutional and social factors. We
live in two different worlds.
A Migrant Christian lives with the
1. partial material fullness/well-being
2. no/less social political rights
3. stuck in the world of survival,
less chance for advancement
4. less/no possibility of relief from
being a migrant
5. separation from family/myth of return
6. no/ less social welfare benefits
7. short life expectancy
8. dying in a foreign land
9. history/psychology of subjugation,
enslavement
10. in the lower/lowest rung in society
European Christians enjoy following realities
1. material fullness
2. full social and political rights
3. with opportunities to develop other aspects of life
4. open future
5. families not broken as a matter of survival
6. access to social welfare benefits
7. long life expectancy
8. dying in ones land of birth
9. “blessings” of a secular/modern society
10. middle/upper class status
The comparative list can go on. The point is, our dialogue and/or unity in Christ is one among unequals. Many have less while some have much more. As uprooted Christians our world is constricting, while yours is open. Our disparities is a reflection of social realities. Now, many of us are coming to realize that the Bible, religion and religious symbols can be used to sanctify an inhuman/un-Godly condition. On the other hand, it can be a powerful weapon to subvert the values and
institutions that perpetuate scandalous inequalities and injustice. Amos 5:21-24 addresses very clearly this situation.
On a wider historical plane, we are witnessing an epochal clash of cultures. On one hand is the culture of death brought about by the globalization and intensification of exploitation, repression, dominance, plunder, greed for super-profits and the war of/on terror. On the other hand, there is the
emerging culture of life-affirmation, justice and peace, brought about by the struggle of the wretched of the earth - the oppressed, exploited and uprooted people and their allies for community and
solidarity. The stand and side we take in the contradiction between the forces of death and life and
all its cultural manifestations, unite or divide us.
Our suffering and thirst for justice encourages us to forge solidarity with you, our European Christian brothers and sisters. Let us stand together to affirm the sanctity of life. Together, we can be
witnesses and instruments of and for the realization of God’s kingdom on earth, and the blessings of
abundant life for all (John 10:10). Let us unite to pursue more vigorously our prophetic task to de-
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nounce the false gods and proclaim “the acceptable year of the Lord”(Luke 4:18-19). In the process,
we overcome our disparities. In the process, we contribute in sustaining the culture of life, which
unites peoples into a community of solidarity. We become a part of the unfolding drama of that
which is “new” (Rev. 21:5).
Uniting in diversity is not an end goal. Rather, it is a means for Christians/church(es) to be credible
and effective instrument of God’s reign on earth. United in our vision and mission, let us give full
play to our creative and diverse ways to fulfill it. Only then will our historically conditioned diversities, including different ways of celebrating the joy of life and the abundant life, be a source of
strength and a blessing.
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Group I started by watching some videos of services in immigrant churches and in “mixed”
churches (Italian/immigrant), and by listening to some hymns sung in different ways (Italian and
international choirs, recordings in the country of origin). The debate which followed can be synthesized in the following manner:
1. The presence of immigrants in our churches represents a challenge to rediscover the
meaning of the service as a celebration, to place again in the centre of our liturgy a “theology of joy”; the service as a Messaianic “wedding feast”, in the sense of Luke 5v.33 et
seq. Often, it was said, our services are on the contrary sad, they are like a long confession of sin in which the pronouncement of grace is however missing. It was also underlined that this rediscovery of the “celebration” is not due to cultural factors (the Africans
and Latin Americans would be more “exuberant” than the Italians): it is rather a problem
of different theological emphasis.
2. A second challenge which comes from the faith of immigrant brothers and sisters is that
of active participation in the service. In the moment of prayer, for example, these brothers
and sisters display a strong participation, whilst sometimes one has the sensation that our
communities are in an almost “comatose” state. On the other hand, it was observed, it is
necessary to avoid making a spectacle of the service: the pastor must not become a “showman”. But the best antidote to the temptation of making a spectacle is precisely the creation of the choral dimension of the service.
3. Here we come to the theme of the body. The African spirituality is expressed through the
whole body. One can see it already in their way of singing: the European sings from the
forehead to the larynx (or at best the diaphragm), whilst the African in his singing uses
even the nail on his little toe! To recover the use of the body in the service is not just a
question of greater self-confidence: as one sister underlined, it is question of humility, it
means letting ourselves go before God, stripping ourselves down before God just as David
who danced before the Ark of the Lord dressed only in a linen efod (II Samuel 6 and I
Chrnicles 15). On the other hand, the presence of the Spirit is not measured by the movements of the body, and it is necessary to avoid exaggeration, respecting the way in which
each person expresses his/her own spirituality.
4. As regards the music in the service, the urgent need to “sing and new song” was emphasized, and not to fear changes and the positive “contamination” of other cultures. However, singing “a new song” does not mean singing only a new song, abandoning our musical tradition. Our song must be authentically inclusive, or better “ecumenical” both from
the temporal aspect (singing with all the Christian generations) and from the spatial aspect
(singing with all Christian Ecumene).
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5. The urgency was also underlined for our churches to strengthen and rationalize the various structures which cover music and liturgy, avoiding duplication and closure, the tendency to “cultivate one’s own orchard”. It is necessary to work in the local reality of liturgical/musical workshops which enable us to live the various moments of the service with
greater awareness. It is important to work for the development of an “indigenous” hymnology, that is to say one which is the expression of our churches today.
Summing up the various observation in one, we could say: the future is not in a “separate development” of our churches on ethnic or cultural bases but – as we were reminded in the meditation at the
opening of the conference – in promoting a creative mix, in “weaving” the multicoloured cloth of
the varied spirituality, theology and experience of life and faith in which our churches are so rich.
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The group, of 14 persons, faced the great challenge “Being a Church Together/Uniting in Diversity”. We started from some concrete realities: the churches in Milan, Genoa, Bologna, Brescia and
Palermo. In addition a number of different nationalities were represented in the group like France,
Netherlands, Peru, Ecuador, Brazil, Philippines, Nigeria, Madagascar, Congo and Spain.
Mission and Evangelisation
We set off from an obvious fact: society changes, the evangelical reality has been overwhelmed in
Europe by great migratory influxes: in Paris there are 30 Chinese churches, and 40 from Haiti. In
Italy, as we know, for every three evangelicals, two are foreigners, one Italian.
Evangelisation is not an optional, it is not just any activity but constitutes the life of the church. All
the churches are convinced of the need for evangelisation, however, in practice there is a different
way of carrying forward this mission which Christ entrusted to the churches.
The older churches see evangelisation as an announcement of the Gospel of Christ both inside
church and outside the church above all through the culture and presence in social activities, and
through this they want to announce the great value of the Kingdom. However the churches born
from immigration have a sharp sense of mission both through personal and public evangelisation
through the announcement of Christ as Saviour of the world.
The churches of foreign brothers and sisters say that in whatever evangelisation, even through social activities, the announcement of Christ cannot be missing. The new churches insist that one cannot be silent about the importance of the announcement of Christ as Lord of history.
Evangelisation involves every member of the church and it was underlined that every evangelical
church should be ready to change and to create new relationships between members and between
the churches themselves regarding the theological, liturgical and spiritual aspects of the older
churches as well as those of the younger ones. Spiritual maturity carries with it a knowledge of how
to join together the value of unity in diversity.
What can we ask of the Italian churches faced with the phenomenon of immigration:
1. To open themselves. To open doors and hearts, to be ready to accept a new theological reflection to face the new reality and the Gospel, reminding the older churches what the Bible says
“You too were foreigners”.
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2. With the welcome new challenges should be faced with reciprocal responsibility (see third
group).
3. New brothers and sisters ask to be involved in the structure of the church. There are no brothers
and sisters of second category and one cannot say to a brother or sister who has attended the
church regularly and responsibly for over two years “You cannot hold responsibility yet because
you have not understood”.
4. Faced with the problems of challenge the importance of dialogue, dialogue, dialogue was
stressed.
5. “When I see an Italian singing beside me, a Ghanaian, I am certain, I know and I see the presence of God amongst us.”
6. This challenge to changes can signify a rapprochement of the new generations in the church. In
fact it was noted that where there are young people and new liturgies the problems are resolved
more easily.
7. This opening up and these changes enable us to know what is happening in the city and how to
be present and fight for the new rights which are ignored by a society diffident in welcoming
the foreigner.
8. And with all this we will help foreign brothers and sister to rediscover their new identity on the
road to integration in a society which changes and in a church which takes conscientiously the
constant call to continuous reformation.
Short remarks on the discussions that took place in Working Group II (S. van't Kruis)
The group started with a reflection on the meaning of evangelism. Evangelism is not an isolated
task of the church, apart from the other tasks, but is an integrative part of the church. Evangelism
can not be effective if the church does not know her own context. We have ‘to read’ the developments that take place in the world. Analysis is part of the calling of the church.
The discussion took place in several groups. The items discussed were:
1. In the church there are different perspectives on evangelism. Do does differences have to do
with differences in cultural background, or are we talking on theological differences?
2. It is important to discover the powerful meaning of prayer when it comes to evangelism.
3. When it comes to evangelism, the Italian churches tend to focus on social work. The migrants in the group stated that this is an important aspect of evangelism.
4. We need the presence of migrants as partners in evangelism. But we can not come to evangelism without a continuing dialogue.
5. How can we grow together to a new and hopeful community?
Other remarks in the discussions:
Protestants tend to be shy about their identity. It is not wrong however, to be proud of the own identity
How can we meaningful in our own neighbourhood?
The discussion in our group was very open: people had the intention to listen to each other and to
understand each other. The "otherness’" of the other was not seen as something bad, but as an asset
for learning and understanding.
To my opinion this was the case not only in "my’" group, it was the atmosphere of the whole conference.
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A final remark (I already mentioned it during the evaluation): The federation is an important role
model for the rest of Europe. In most European countries migrants tend to start their own churches.
In Italy (Spain, Portugal) however, many migrants join the existing protestant churches. The experiences in this field are of big importance for the whole of the European church community. Maybe
the FCEI has a too modest understanding of her own role!
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The starting point was to get to know one another, and the definition of four integral aspects of
every culture: values, symbols, heroes and rituals. We chose a procedure based on work in little
groups and the study of concrete cases, which respond to common situations with the method of
role-play: the sharing of the same rooms by several communities, and a united community. The last
phase was the elaboration of firm proposals and recommendations.
From the discussion on the basic elements of every culture it emerged that the conflicts arise more
easily in the face of symbols and rituals of the diverse cultures working together in the same space.
From the examination of concrete cases it appears that the conflict is not necessarily a negative factor, but can be managed and led to a positive result, or one can learn to live with the successive conflicts which the intercultural situation will cause in a given context.
For the management of conflict it is necessary to define together the rules in order to respect the
equality of all parts. It was said that the dialogue must always proceed on the level, that is at eye
level, remaining on the same level of strength.
The conflicts can be postponed or ignored, and this is never a solution. The conflicts can be
avoided, managed, resolved through continual communication meeting one another each time and
discussing, speaking.
The importance of joint activity was stressed. Getting to know one another can help to avoid conflict or reduce it.
We would like to make the following recommendations:
Seeing that conflict is inevitable, that it is not in itself negative, we recommend in every case that
conflictual situations be managed by facing them without fear, listening to one another, always respecting one another, looking for effective ways of interaction.
The formation of a dialogue team of mixed composition which accompanies, follows and helps in
the solution of conflicts.
The preparation of a manual with guidelines for the management and resolution of conflicts and for
intercultural dialogue to be offered to the individual churches.
The Federation could be the right place for the elaboration of the manual.
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Aims
Reading the Bible in the process of being church together’s perspective (text: Philippians 2,5-11).
Methodology
1. We started by introducing ourselves telling the story of ourselves and of our churches. In fact, our
historical and sociological backgrouds and our contexts influense our perspective in the reading of
the Bible. For this reason we asked participants to share with us a particular biblical text that is important for the life of their local communities.
2. After the reading of the text, using pictures participants were asked to pick up four photos to describe the feeling of Jesus in the different moments of the text. We tried to create a “movie” about
the feeling of the text, splitted in three groups. The first diversity of the interpretations was the different kind of the approaches used by groups. One group simply described the text, in his sequences, another one started by a theological interpretation of the text; the third group showed some
difficulties to approach the text without thinking of his conseguences in the community life.
By this activity we had a first approach to the text and a first step in our discussion. We finished the
morning with the provocative question of Bishop Joe Aeldred about the relevance or not of this text
about preaching humiliation in front of humiliated people as many of the migrants among us.
3. The group accepted the provocative question as an exercise of interpretation. Some answers: “ In
the Bible there are many text that we can call “ambiguous”, but to delete this kind of texts can be
dangerous for our faith: The challenge is to see the power of liberation of Christ that doesn’t leave
anyone alone, because of his humanity stressed till the death on the cross”.
“This text describe a process, the itinerary of Jesus life and maybe we can be in different part of this
way, but we must hold that Christ made all the itinerary”
“A crucial question is justice. This text tells us: “Become migrants, don’t be attached to your material goods. And the text tells also that it will be a coming back. The hope of the Resurrection”
After that we had a little moment on key-words in the text.
Results
Some important words that went out from our discussion:
Interpretation come up from the conflict, f.e. we have Paul’s letters because there were conflicts in
the primitives christian communities: Our communities are, in one sense, in tha same situation, different perspectives live close each other, because we have, and we are, different groups of migrants,
different stories different social economical backgrounds.
We live the reality of different perspectives in the same church. It’s not new for the church, it’s the
same situation of the Pentecost time. To love the next is in one sense, to accept with joy the presence of the other. The other among us incarnate the ultimate Other, that means God self. When we
read the Bible we read always in a context with differences; the other side there is the universality
of the message of salvation.
We finished our discussion sharing how we can preach and we can live this text in our local community. And this is our vocation.
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The Working Group brainstormed around the understanding of multicultural ministry (Mm).
The following points were mentioned:
Mm is a vision and “not yet”
Should be multicultural and not fundamentalist
Is about rediscovering one`s own gift of being one piece of the puzzle, putting together the
fragments of different experiences
On the one hand, it must be open towards all cultures, on the other hand, going into depth
e.g. strong in the faith
Is a challenging task in a multicultural context
Mm can be compared to a kaleidoscope that needs the light to show the myriads of colours;
the light being the faith in God or Christ himself, the tube can be the structure that is
needed; the end-product is always a melange, each colour adding to each other in different
shapes and forms.
Sharing from both sides,
Celebrating of the abundance of God’s creation… and Jesus’ humanity
It is a church ministry that takes seriously two or more cultures,
Personal: the minister has to be very sensitive and curious towards the other
It is about giving space,
Respect and tolerance
Enjoying differences, being enriched
About equality of different cultures
Recognition of limits of every single culture, thus the need of other cultures
Cooperation of strong identities
Ecumenical cooperation/ministry
Multicultural ministry in multicultural society
Building bridges
Use bridges
Learning from one an other
The discussion then focussed on what structures and what type of networks are needed or useful.
Recommendations
Local level:
• Exchange and sharing between host and migrant congregations, about different possibilities of
structuring church life;
• Assisting also in advice on legal matters, statutes, representation towards authorities etc.
• The need for adequate representation in decision making structures/bodies;
• The hosting church should provide space for migrant or ethnic communities to form their own
worshipping community and to help them reach a position of strength
• Host churches should not be too formal about certification in membership
• There is need for concrete practical experience together to gain confidence together
• Networking and sharing between different local situations and experiences should be done in
case studies and requires personal exchange
• Learning processes should be both-sided
• Host churches should open-up the ecumenical scene/structures to migrant churches so that they
do feel welcomed and thus not fall easily prey to fundamentalism
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National level
• Church councils should make /maintain contact with churches in countries of origin of migrants
to facilitate membership and recognition of congregations; (this could be assisted by ecumenical
bodies at European and global level)
• Taking stock of what is there in terms of multicultural ministry
• Include multicultural ministry as an approach in theological formation,
• Formation of leaders and lay-persons from ethnic communities
• Provide mediation tools to prevent conflicts
• Looking into church structures whether they are hospitable, provide open space, and permit
sharing of responsibility
European level
• Exchange of what is happening in terms of multicultural ministry at national levels;
• Continue exchange on case studies,
• The Working Group considers multicultural ministry as core business for churches in the future,
and therefore advises that a person or team is evaluating existing case studies and different
European experiences in multicultural ministries:
• Look into possibilities of mediation
• A mailing list/website, regular information bulletins to be shared with contact persons in various
countries and regions.
• Define in churches and church bodies who is dealing with multicultural ministry in order to be
able to connect and share.
• Continue frequent seminars/conferences on the issues which are important in the European region; which ought to include the various existing networks of migrant churches like African and
Korean congregations in Europe, etc.
• A working group shall look into the issue of church membership
Looking at the recommendations of the 3rd conference on migrant churches in European countries,
Hamburg 2001, we recognise that many issues are still relevant, but we have made some progress
and can be more precise on issues to be taken up.
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The presence of foreign brothers and sisters prompts evaded questions which do not necessarily belong only to our relationship with them, but bring out knots which have never been untied among
ourselves:
a) The Biblical data (this reminds us on many occasions that we are called to plurality).
b) The time (it takes a long time to get to know, to welcome and to educate the children in our
communities. There is always little time to live out the diverse activities of the church).
c) The spirituality of many foreign families encourages us to return to a way of living the faith
which is less flattened by secularism. However we begin to be aware of the difficult routes that
the children have to carry with them in lessons. Their precarious way of life often provokes difficulties which should not be underestimated.
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Today more than ever the Sunday school needs to be lived in a holistic manner, with an awareness
of the globality and complexity of the children’s lives. It is therefore necessary to dedicate particular care to relationships with parents.
Attention should be given to an apartheid not so much culturally, but generationally: the children
are an integral part of the church and the service should give them visibility and space. It is necessary to watch that the separation of space between the Sunday school class and the place of worship
does not also become symbolic and to create for the children places in the liturgy during the service
(for example: guardianship, where a member of the community is entrusted with responsibility for a
child).
The guardians:
The whole community should be made aware of the responsibility of its call to educate the children
in faith. This vocation cannot be delegated only to the guardians.
We hope that the churches:
- will take note of the importance of the duty of the guardians, and that they will support them
in the difficulties of the ministry (intermittent teaching).
- will encourage and foster vocations, accompanying and training the future guardian against
careless stewardship.
- we hope that there will always be greater space given to non Italian and non male guardians
and that spontaneous exchanges of experience and material between teachers will increase.
The SIE is requested to prepare a vademecum for future teachers which explains the profound intention of this ministry.
To prepare and project material directed towards children who are beginning their road to faith (for
example: we know Jesus). This material will not substitute that already in use, but will be used
alongside it. It is hoped that the SIE can produce more musical material and that it is able to
strengthen the relationship with the Sunday schools.
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The recommendations have been submitted by the six Working Groups of the conference and have
been presented to the plenary. The following is a summary of the statements.
1) The participants, and in particular the migrants, recommended to the congregations of the receiving countries a more active and joyful participation in church services. This participation
should involve the whole person (body language). The various possibilities of expression should
be rediscovered including: images, music, dance, and body language. Music must be inclusive,
open to the influence of other cultures and experiences while also maintaining the European tradition. Our singing should be “ecumenically” inclusive: that is both international and intergenerational.
2) Christians from different cultural backgrounds living together may be led to reflect on their
identities and even to develop new identities. This could happen in a process of dialogue and
mutual acceptance.
3) The brothers and sisters from other countries are often young people who bring with them ways
of expression which may be attractive to young people of the European churches.
4) The participants insisted on the importance of education and training for minors. European as
well as migrant children may have problems and questions about diversity which must be addressed. It is important to involve Christian migrants as teachers in Sunday school and catechism.
5) When we read the Bible together we must be aware of the fact that we have different backgrounds. Our economic, social, political, and cultural situations are often different (and these
differences can be profound) and may produce problems and misunderstandings. On the other
hand this is part of the Pentecost experience, where God always represents “the Other.”
6) There was an open debate on witnessing and conversion. It was mainly the migrant participants who underlined the importance of prayer during every witness encounter. There was
agreement that Christian presence in society is also part of Christian witness.
7) Conflict should not be feared. It must be dealt with by listening and acting together in mutual
respect. If handled in this way it can become an opportunity for “continuous reformation.”
8) Christian migrants and those of the receiving country must have equal rights within the church.
Everyone must have equal access to the decision making bodies of the congregations and the
church as a whole.
9) The ecumenical bodies should support churches to become “church together.” It is a sensitive
and challenging process which offers big possibilities. We need models, exchanges of experiences and ideas for conflict resolution. These bodies should create links among churches of
both the sending and receiving countries.
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Massimo Aprile
Philippians 2, 5-11
The attitude you should have is the one Jesus Christ had: “He always had the nature of God. But he
did not think that by force he should try to become equal with God. Instead of this, of his own free
will he gave up all he had, and took the nature of a servant. He became like man and appeared in
human likeness. He was humble and walked the path of obedience all the way to death – his death
on the cross. For this reason God raised him to the highest place above and gave him the name that
is greater than any other name. And so, in honour of the name of Jesus all beings in heaven, on earth, and in the world below will fall on their knees, and all will openly proclaim that Jesus Christ is
Lord, to the glory of God the Father.”
Poetry, poetry, there are things that one can express only with poetry. And this text is poetry and
therefore it is necessary to follow with great caution this path which wants to conceptualise and theologise around every term and every word. Often in the attempt to make this old hymn say too
much, in dogmatic terms, we risk making it say less than it can offer us if we avoid overloading it
with all the subsequent debate of the church on the dual nature of Christ.
Story of a journey, of a migration. A migration from heaven to earth. Jesus Christ leaves the place
of perfection and complete selfsufficiency, to land with a “broken wing” on the earth inhabited by
hungry crabs which are us.
The first question is: why this journey? What drove Jesus Christ to expose himself to such a risky
venture? We who know the human reasons for migration, know that sometimes there are attractions
of a world and a society which is richer, which offers better opportunities of gain, career and tranquillity. Much more often though the more pressing reasons are those of expulsion. One emigrates
to flee from something: a condition of dire need, a political or humanitarian crisis, a natural or ecological catastrophe, a plague, a dictatorial regime. One emigrates, then, but one would willingly not
do so if one were not forced. Memories, loves, tastes are left behind, and one almost always leaves
with a great single idea in mind: I’ll be back!
What then drove Jesus Christ to this migration? Old myths tell of journeys of exile from heaven: An
angel of light had organized an uprising in heaven to depose God. The great golpe however did not
succeed and he was thrown together with all the rebel angels in the river of fire in Hell. (Life of
Adam and Eve). Certainly this myth inspired the Puritan poet John Milton in “Paradise Lost”:
Raised in pious war in heaven and battle proud / With vain attempt. Him the Almighty Power
Hurled headlong flaming from th’ethereal sky / With hideous ruin and combustion down
To bottomless perdition, there to dwell / In adamantine chains and penal fire,
Who durst defy th’Omnipotent to arms.
“He who was in the form of God, did not consider being equal with God, something to hold on to
jealously.” It was not a case of expulsion, being punished for having challenged the sovereignty of
God. On the contrary. He did not take the opportunity of such nearness to conquer and retain the
privilege of perfect status.
But then what did drive him? “God is in himself an eternal fount of love”, said Luther.
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Here then is what drove him: not the wish to possess, but the generosity of love, not hunger for
power but the overflowing need for kindness.
He was not expelled by God, but drawn to men. His was a migration of love. He came for me and
for you. Attracted by an unstoppable and inexplicable maternal instinct.
Salvatore Di Giacomo, a poet from Naples - and Neapolitans are a migrant people - in the post war
period of the last century, described this feeling in the character of a woman “Nannina the woman
in rags”, who, kidnapped in heaven by God, who was moved to compassion for the miseries of this
city full of poverty, gets agitated now in the celestial gardens of abundance, almost like a madwoman, and God, understanding her reasons, lets her fall back to earth in the night sky of a sleeping
Naples. The woman, after orienting herself, finds the way home, runs, flees in the shadows of the
night and goes into a low building, shouldering open the door. There crying, sobbing, was a child a
month old, her son.
Nanninella the woman in rags / Wrapped him in an old shawl
Took him in her arms – and hugged him / By the light of the moon,
And dried his eyes / And gave him milk and lulled him to sleep
This is why Jesus emigrated. This is what attracted him.
He stripped himself.
I ask you to note the reflexive verbs in this first part of the poem. He who emigrates strips himself.
Isn’t this true? You no longer have your home, your land, your people, nor even your language. Often you don’t even have a stay permit. You are illegal to the point that it seems to you that you will
become a clandestine for your whole life. He who has experienced emigration knows what “kenosi”, emptiness is. You are like an uprooted tree, which loses its leaves and lives in the autumn even
if around you it is still spring. All that was his choice.
But the migration of God in Christ is not finished. He did not descend in the high places of the
earth. He did not stop in the houses of princes and powers, and not even in the religious sanctuaries
of humanity. “He took the form of a servant”. “He humbled himself, making himself obedient unto
death, even death on the cross”.
And who did he make himself obedient to? To the will of the Father, who had a plan of salvation of
his own? It is very probable that this phrase was meant to express the concordance of the Son with
the Father, the docility of Jesus before the Father. Or perhaps we should see this obedience in reference to the human condition. He did not retain any special power which rendered him like men only
in appearance, as in so many “epiphanies” in human “form”.
He took on in the human condition the aspect which determined in a decisive way his mortality. But
still this is not all. The sharing in the mortal condition drove him right to the cross. Death on the
cross, due to his way of being man together with the poorest and the sinners, carries with it, says
Bonhoeffer, sufferance and denial. He did not suffer surrounded by the pious devotion of the disciples, with whom so many saints have died. He did not die like Mother Teresa, he died rejected, derided, they spat in his face, in a cursed country, with the ignominy of a crown on his head.
Christ did all this. This was the high price of this outward journey. All this he suffered “for us”. The
“for us” of the death of Christ is the only important thing that we do not find in this Christian hymn
and which instead is an integral part of the Pauline Christology.
The end of the journey. The tragic end of the outward journey. And often our migrations too finish
with only an outward journey and so much nostalgia in our hearts. Birds with a broken wing, unable
to fly any more, that is what we are. We finish up beaten alive, chopped up by the hard claws of
large crabs.
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Therefore God...
The hymn announces that the journey is not finished. There is a return. Here we are more prudent.
We must be. If for the outward journey we have analogies, there is something in what we have
lived, despite the due differences, there is something which helps us understand it. What do we
know of the return? How can we speak of the Resurrection?
And yet the return journey exists. And as Christ is the subject of the first part, God himself now becomes the subject of the second. The first part of the journey is often our story, the second part is
our sign.
Because God has sovreignly offered it. For what reason? For his love? For his courage? For our
sin? He has sovreignly offered it: this means, according to many commentators, that Jesus Christ
has not returned to the condition in which he was before. There is not a simple restoration.
Sovreignly offered means that Jesus assumes an even greater dignity, to an even higher level of participation with God. You understand well that we are on the thread of a paradoxical language where
only poetry can dare to speak. Jesus receives a name which is above every name. The name is the
essence, the name is the authority, the name is the identity, the name is the power. He receives all
this.
If the descent was accompanied by the sign of undressing, of humility and of hiding, the raising
comes instead with the sign of public manifestation. “Every knee shall bow, in heaven, on earth and
under the earth, and every tongue shall confess that Jesus Christ is Lord”. There is a universality in
the space and time of the manifestation of the raising of Christ. Because He is the figure of salvation for the world and all its story.
Our national, cultural, and linguistic differences find their unity of the recapitulation of all things in
Christ. He is the Lord to the glory of God the Father. There are many Lords who are so to the damnation of men and peoples. There are Lords of war and of finance, there are Lords of great empires
and immense corporations, that sum up the wealth of a great part of the earth. These are the Lords
to the misery of mankind. But Christ is Lord to the glory of God. The glory of God therefore is not
found in military and economic power, but in the force of love which breaks even the links with
death.
The discourse is finished. Only we have not said what the apostle means all this hymn to say.
“Have in you the same feeling that was in Christ Jesus...”
The context is parenthetical. It is an exhortation to the unity of the church despite the inevitable diversity. It is the word for us today “Being a Church Together”.
We confirm ourselves in Christ therefore, but not in the sense of an ethical programme which we
must adapt ourselves to in every place and every circumstance. It is a question “of knowing Christ,
the power of his Resurrection and communion with his sufferings, becoming like him in his death,
to reach in some way to the resurrection of the dead.” 3,11.
Bonhoeffer describes very well this likening ourselves to Christ:
It is not said that God, when he became incarnate, had an idea, a principle, a programme, something
universally valid, a law, but God became man. This means that the form of Christ, as far as it may
remain one and identical, wants to take form in real men and that is in many different ways. Christ
does not eliminate the human reality for an idea, which would mean being contrary to reality, but
puts it energetically, confirms it, indeed he himself is the real man and thus the foundation of all the
human reality.” (Ethics pg.75)
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George Grant Ennin
My personal evaluation of the three-day conference, by way of reflection, leads me to some few
conclusions as follows:
1. Fulfilment and Affirmation of Christ's Prayer
In John 17:21, our Lord Jesus Christ, in his high priestly prayer for his followers did ask for oneness to prevail as a sign of unity of purpose in our common witness. Personally I see this Conference as an attempt to fulfill and affirm that prayer, for as Jesus again said, "a house divided against
itself cannot stand," and as the saying also goes, "united we stand, divided we fall."
2. Reminiscence of the Council of Jerusalem
The Conference was quite reminiscent of the meeting of the Council of Jerusalem recorded Acts 15,
which was held to consider some field problems of the Early Church'
s missionary endeavors. Like
that Council Meeting, I see from the nature of issues discussed at this conference of the FCEI on
Being Church Together as a move to consider some contemporary challenges from the field relating
to issues of relationships, culture, integration and other dynamics of ministering together, and for
which problems the Church should provide workable solutions for the advancement of its cause.
3. Sacred Vocation
The Conference has served to remind us of the fact that the Church has been entrusted with a sacred
vocation, i.e. a Common Mission to the world, and this calls for a spirit of inclusivity of all its diverse endowments. This is because no one single church or tradition has all the answers to the challenges involved and therefore exclusivity will only spell out our common doom. The fact is we all
need one another to compliment each other'
s effort. Our problem, most times, is that we tend to
major on minor issues and minor on major issues and these tend to divide and weaken our witness.
4. Military Retreat
I am told that the military, in the course of doing battle, occasionally resort to a retreat for the purpose of reviewing and re-strategizing, and then advance further in order to win the battle. In much
the same way, there is a sense in which I see this Conference as a Retreat for reviewing our mandate
and our approach to ministry, for the purpose of re-strategizing in a mutual spirit of give and take
against our common problems and towards a common solution.
5. Relevance to Society
Jesus, in his Sermon On The Mount, linked the Church to salt (Matthew 5:13), and added that if the
salt lost its saltiness, it would be worth for nothing, except to be thrown away and trampled upon by
men. One lesson from this analogy among many others, is the question of Relevance, and the utmost need to preserve it.
It is the considered view of some people today that the Church has to a large extent out-lived its usefulness and is now no longer relevant to the realities of the contemporary.
This is an indictment against the Church and the Church must refuse it by both word and deed to
assert its relevance to society.
Against this backdrop, I see this Conference on Being Church Together as an attempt to re-discover
our bearings as a Church in order to impact society and so avoid becoming the cast- away salt trampled over by the world.
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6. Mountain Top Experience
I reckon the three-day conference at the quiet and serene hostel at the outskirts of Rome as a
Mountain Top Experience that should serve as a catalyst for positive action or revolution beginning
from the participants here and affecting our entire membership for new insight, attitude and resolve
to Being Church Together.
Finally, we need to guard against the possibility of rendering this conference a mere Talk-Shop,
with lofty ideas but beautiful enough only for the shelves. In nutshell, the theme and timing of the
conference is appropriate and timely. More of such conference is needed regularly to keep the
Church updated for service to the world.
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Michel Lobo
The great mobilisation for this gathering, the quality of the interventions and those who have intervened, the joy of participants of different evangelical backgrounds in being together and sharing
that which they are and that which they possess in faith: this is the discovery that we have made.
Such a discovery indicates that “Essere Chiesa Insieme” is an experience which is thrust upon us.
We must receive it as a gift from God to kindle the reawaking of His Church and render it richer in
its diversity. We know that, with our routines, this experience of “Essere Chiesa Insieme” will be
difficult to live out at certain times and at certain levels. For this we must pray so that the Holy
Spirit may watch over our routines and transform positively for us the conflicts which arise in putting this experience into practice. We all know that “Essere Chiesa Insieme/Being a Church Together” is an initiative of the Evangelical Federation, that for us corresponds with the will of God.
And when a human project corresponds with the Will of God nothing can impede its fulfilment.
Our dream is about to become reality with that which the gathering has enabled us to see. This
dream may be fulfilled for us or for future generations, because we do not know “when” the fulfilment of the Will of God will take place.
We hope that all the words that have been expressed and the proposals which have been put forward
will be brought together in the form of a charter which will serve as a guide for practical life. We
dream of the hope of “Essere Chiesa Insieme/Being a Church Together” with God, in his Son Jesus
Christ and by the power of the Holy Spirit.
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Yann Redalié
1. Starting from the confession of faith in Deuteronomy 26 v.5 et seq we are invited to think of
identity as a pathway:
You will recite these words before the Lord your God: “My ancestor was a wandering Aramean, a
homeless refugee, who took his family to Egypt to live. They were few in number when they went
there, but they became a large and powerful nation. The Egyptians treated us harshly and forced us
to work as slaves. Then we cried out for help to the Lord, the God of our ancestors. He heard us
and saw our suffering, hardship and misery. By his great power and strength he rescued us from
Egypt. He worked miracles and wonders, and caused terrifying things to happen. He brought us
here and gave us this rich and fertile land. So now I bring to the Lord the first part of the harvest
that he has given me”
“Then set the basket down in the Lord’s presence and worship there the Lord your God.”
One could go further and affirm that the going out, the migration, the exodus become a pathway
when identity becomes narrative. In Deuteronomy 26 v.5 on, this going out and setting off on the
pathway takes the form of the confession of faith as a narrative. The text of Deuteronomy 26 v.5 on
is a confession of faith pronounced at a liturgical feast, celebrating a planting which has produced
fruit, the first fruits. In the same breath the speaker expresses his own faith and his own identity:
Who are we? Where do we come from? We are that which we can narrate of ourselves.
In this confession of faith and affirmation of identity, time and space are woven together. The
places of the wandering, the slavery and the exploitation, the going out, the wandering again in the
desert, being led to this country leave a geographical trail. But the time is also accounted for: from
the past of foreign and wandering ancestors up to the liturgical present, passing through the glorious
moment of liberation, of the powerful hand and the wonders of the outstretched arm.
More than entrances, the Bible is a book of exits. The Exodus is the first archetype of the people’s
identity, more than the conquest of Canaan. To become father of believers Abraham goes out from
Ur of the Chaldeans and sets off on the road on a promise. Moses the liberator carries his people out
of Egypt. The exile then will be this terrible trauma which endlessly makes them rediscover their
own promised land. More than anything else the exodus, the going out, is the motive which expresses the identity of the people of God.
The going out however becomes a pathway. It is not only a case of leaving a land, of being freed
from slavery, it follows a significant itinerary. How? Narrating and renarrating it, each time bringing in new experiences. The going out becomes a life to pass on to someone, an identity to share
with others, a faith to confess to all. This because, for this faith God also is a God who goes out, and
comes near; he heard our voice, he saw our oppression. The exodus is transformed into a pathway.
God enters in the midst of us and the going out becomes an pathway in which the people, but also
each one individually, can speak in the same breath of his faith and his own identity, as a journey, a
trail which leaves a sign on the ground. The people call, God replies. God comes and calls, man
goes and replies.
The second article too of our apostolic symbol, more developed, presents the identity of Christ as an
pathway which traces time and topography, that of a migratory God, who moves about: Jesus Christ
his only Son, our Lord, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pon-
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tius Pilate, crucified, dead, buried, descended into the land of the dead, rose again on the third day,
ascended into heaven, to sit at the right hand of God, he will come to judge the living and the dead.
This passage of the exodus to the road brings us back strongly to a society where many are on the
move, forced by violence, by economic need, or even moved by the wish to explore new horizons,
in the hope of living better, and have arrived in foreign lands. Emigrants, migrants, immigrants...
The promise is that all these exoduses can become the road, the significant path that each one can
tell others about and pass on to his own children in time. This is certainly the challenge launched to
our communities.
Identity becomes narrative because it must be able to integrate the change, the mutation in the cohesion of a life. To recount our own lives means that we become authors of our own story. Not by
chance in the Gospel of Mark is the inaugural scene of Jesus’ public ministry the affirmation of his
authority. Jesus authorises, that is precisely he makes the madman who does not belong to himself
recount his story. He teaches with authority. He makes the sick, the impure the excluded, the sinner,
author, author of his own life, author of the journey he tells, as at the end of the story of the madman of Gedara.
The different roads cross one another. This goes both for the individual and for the group or the
community. The meeting also tells a story. From the weaving together of the various itineraries is
born the great cloth of the stories narrated.
2. The second reflection starts from a question posed on the conditions of meeting together of the
diverse ethnic churches suggested in the reading of the critic Francois Vouga regarding the unity of
the Pauline community∗.
Diversity and unity appear in a marked and contrasted dynamic in the letters of Paul. Faced with the
risks of dissolution or loss of identity of the community, a unifying project is proposed with force. It
is founded on the Good News received by Paul as personal experience of revelation, “I have
seen...”(1Corinthians 9 v.1), “he showed himself to me...”(1Corinthians 15 v.8), “God has revealed
to me...(Galatians 1 v.16). This revelation has brought Paul to discover that showing himself in the
person of the crucified – vile death in Antiquity and cursed for the Jewish tradition (Deuteronomy
21 v.22-23 requoted in Galatians 3 v.13) – God has redeemed and designated him his Son and Lord.
The theological significance of the Easter event – in which God resuscitated from the dead he who
“died on the cross” in indignity – is decisive for the understanding of the relationship between God
and human beings, and between the men and women who constitute the new community.
Redeeming the crucified with the Resurrection, God is revealed as a God who does not take account
of membership or quality. The right relationship with God does not depend on personal qualities, on
membership – being Jewish and not pagan, man and not woman, free and not slave – or on personal
activities, in fact no one will be made right through the works of the law. To be in the right relationship with God is to put renewed trust in Him, trusting in the faith in Jesus Christ. To show that God
does not take account of membership, of qualities and activities, is already to some extent Jesus’
practice when eating and drinking with publicans and sinners, and he demonstrates in this unconditional sharing of a table the coming of the Kingdom of God.
“The Son of Man is come who eats and drinks, and they say ‘He is a glutton and a drinker, a friend
of publicans and sinners!’” (Matthew 11 v.19/Luke 7 v.34).
*
These reflections on Paul are directly inspired by Francois VOUGA, Querelles fondatrices, Eglises des primiers temps et
d’aujourd’hui, Genève, Labor et Fides, 2003, p.37-47; cfr also ID. Une théologie du Nouveau Testament, Genève, Labor et Fides,
2001 (soon to be published in Italian by the Claudiana, Turin, late 2004).
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Now the unity and the diversity in the community will be faced in coherence with this discovery.
“In fact” says Paul to the Galatians “You were baptised into union with Christ, and now you are
clothed so to speak with the life of Christ himself. So there is no difference between Jews and
Greeks; between slaves and free men, between men and women; you are all one in union with
Christ Jesus” (Galatians 3 v.27-29). Paul seizes the great membership which determines the existence of all, from the point of view of a Jew from the first century. He does not say that there are no
longer differences, he knows that in the church there are Jews and gentiles, slaves and free men,
men and women, and that these differences can bring strong tensions, but just because of this the
members of the community are invited to welcome them as sisters and brothers, loved and recognised by God independently of everything else, unconditionally. Welcome without condition however, applies to everyone be they Jew, Greek, slave, free, woman, man... and they are not asked to
change in order to be accepted.
It is a new form of society which is born from the proclamation of the Cross, from the liberating
proclamation of the Resurrection and the death of Jesus. A society in which universalism and pluralism, far from opposing one another, strengthen one another. Paul expresses these relationships
taking and reinterpreting the metaphor of the body (1Corinthians 12, v.1-31; Romans 12, v.3-8).,
which political ideology used to affirm the need for social cohesion for the good of all. Each one of
the members has received gifts which are his own (universalism); all the gifts present in the community are the work of the same Spirit (unity); the difference in the complementary gifts among
them is necessary, otherwise the body could not function (pluralism); the less privileged members
are held in honour (equality); apostles, prophets, teachers have an essential responsibility to preach
the true faith (rule).
Such reflections on the new baptismal identity, fountain of new society in the time of Paul, invite us
to face the project of new ecclesiastical society to which our path “Being a Church Together” leads
us.
3. The third reflection is conclusive and telegraphic. It starts from all the discussions on conflict,
tensions and obstacles. Faith is not only, is not first of all, a container of doctrine. Faith is trust, the
opposite of fear. In faith the other person is not a threat.
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Mostafa El Ayoubi
Preface
With the arrival of immigrants from various parts of the world since the early seventies, Italian society has undergone an appreciable ethnic, cultural and religious mutation. The reception and integration of new citizens, carriers of different cultures and faiths, poses a series of questions to the
host society which needs to restructure itself in order to deal with this change. The challenge is to
develop a model of integration which will build a true multicultural society. As religious institutions, the churches have always been very involved in the thorny problem of integration providing
voluntary assistance for immigrants. Furthermore, the churches together with other secular organisations have always tried to make up for the absence of the state and its institutions on the issue of
immigration.
How can we avoid a mere reception and instead promote a real integration into a multicultural and
multireligious society? This remains an unanswered question which urgently needs to be dealt with
in order to find adequate solutions.
General considerations about the project
The project "Essere Chiesa Insieme/Uniting in Diversity" takes place in a socio-political and cultural context that is continually being transformed. The project'
s underlying motivation is to help
immigrants "cultivate their own culture" in order to avoid a ghettoisation which can produce cultural and religious fundamentalism. Religious integration is the instrument with which the project
tries to achieve the complete integration of immigrants. As Bernard Couyault pointed out, the project’s goal is "to go beyond reception and find a joint path in an equal relationship" (stated during
the conference, "Essere Chiesa Insieme/Uniting in Diversity", March 26-28, 2004).
The project attempts to achieve this "equality" through religious integration by enhancing the value
of the "religious community," using it as a social category.
This orientation is linked to the ethnic-cultural and therefore religious background of the immigrants. In fact, part of the immigration in Italy comes from an Evangelical background (45.7% of
the immigrants are Christian, half of which are Catholic, a third Orthodox, and 12.5% are Protestant. These estimates are from the 2003 Caritas "Dossier Statistico"). The project aims to help Protestant immigrants integrate by enhancing the value of the religious component of their identity,
strengthening it. Another intention of the project, no less important, is to facilitate meetings between immigrants and locals through religious channels. This tries to avoid the ghettoisation of the
Protestant foreigners or having them fall prey to "religious merchants" because of their psychosocial fragility, as underlined by Jean Arnold de Clermont, President of the Conference of European
Churches. De Clermont declared in his speech (during the conference on "Essere Chiesa Insieme/Uniting in Diversity") that he opposed the "multiplication of churches of the same denomination within the same country," in order to avoid this ghettoisation of the immigrant communities.
In this sense, the Protestant Churches in Italy have undertaken an important step toward facing the
integration issue with the project. The approach chosen was religious, using it as a common starting
point for the Italian and immigrant Protestants, both considered members of the universal church.
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Risks of the religious integration approach
In his paper "Universal Church" (“Critical Approach” phase III, ib 13) Sergio Ribet says, "“We all
belong to the Universal Church.” This is a questionable affirmation. All who? Also “the other
Christians” of different traditions? Also the Jews? Also those who have a monotheist religion? Also
the various other living faiths? Also atheists?" This profound reflection shows that the religious
element used to find a common ground between the diverse communities is very questionable. I
read in the acts of the preparatory phase of "Essere Chiesa Insieme” (Informazioni e materiali, numero 1/2003), "We have an ecclesiological motivation!" I wonder if one - with such an approach risks transforming the work of reception into a form of internal evangelisation of the Christian immigrants. As Cesar Taguba pointed out in his open letter, these Christian immigrants have different
priorities converging on a struggle to get out of economic, cultural, civil, and political marginalisation. The approach developed by the project "Essere Chiesa Insieme/Uniting in Diversity" runs the
risk that these persons will find themselves forced to choose the road of religious integration simply
because of the absence of a lay state which guarantees their civil rights as (Protestant) citizens. In
this sense (since they could have considered the religious element the only reference point of belonging to a society), religious integration risks promoting the ghettoisation of foreign communities
instead of avoiding it.. And what if the Orthodox, Buddhists, Muslims, and others followed the
same programme? I do not think this would be an adequate model of integration.
Other considerations
An ethical consideration: the project has been partly financed by public funding. This is a debatable
operation as long as it is related to the church and the religious activities of the Federation of Protestant Churches in Italy (FCEI).
Finally a consideration of major importance to me: the project, as far as I understand it, risks altering the fundamental role of the "Refugee and Migrant Service" (SRM) which has always worked
for the reception and integration of the immigrant regardless of their cultural or religious affiliation.
In the documentation for "Essere Chiesa Insieme” (Informazioni e materiali, numero 1/2003), the
introductory report is by Laura Leone who is also the Secretary of SRM. This raises the question of
a conflict of interest that might change the spirit and philosophy of SRM. Regarding the project, the
boundary is not well defined between FCEI (which represents the Protestant churches in Italy -with their sacrosanct duty to spread the Gospel) and SRM (while emanating from FCEI, it has always been characterised by its neutrality and impartiality in the world of immigration).
Rome, June 28, 2004
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Annemarie Dupré: "Tradizione religiosa, parte importante nel processo di integrazione"
Roma (NEV), 17 marzo 2004 - "Culture: dialogo o conflitto"; "Costruire relazioni", questi alcuni tra
i temi affrontati dal 26 al 28 marzo nel IV Convegno "Essere chiesa insieme/Uniting in diversity"
presso il Centro Madonna del Carmine di Ciampino (Roma) e promosso dalla Federazione delle
chiese evangeliche in Italia (FCEI), in collaborazione con la Commissione delle chiese per i migranti in Europa (CCME) e da varie chiese sorelle europee. "La possibilità di esprimere la propria
fede insieme ai fratelli e alle sorelle del paese ospitante può facilitare all'
immigrato il suo cammino
verso una corretta integrazione", ha sottolineato Annemarie Dupré responsabile del progetto "Essere
chiesa insieme" della FCEI e moderatore della CCME.
"Il fenomeno dell'
immigrazione è recente in Italia. Da paese di emigrazioni, negli ultimi 30 anni,
l'
Italia ha visto intensificarsi fenomeni d'
immigrazione - prosegue Dupré -. Non si tratta più solo di
un momento di emergenza e di politiche di gestione dei nuovi arrivi. Molti immigrati si sono stabilizzati in Italia e contribuiscono attivamente all'
economia e alla vita sociale e culturale". L'
incontro
di Ciampino prevede momenti di preghiera, relazioni e testimonianze, ed infine, gruppi di lavoro,
meditazioni, musica e canto. "Un obiettivo - rileva Dupré - è quello di arrivare ad un dialogo più
strutturato, un tavolo o un Forum di incontro, dove affrontare temi di interesse comune, per intensificare il dialogo e promuovere iniziative pilota".
I lavori saranno aperti venerdì 26 marzo, dal presidente della FCEI, Gianni Long, insieme al professore Yann Redaliè della Facoltà valdese di Teologia e al pastore francese Jean-Arnold De Clermont,
presidente della Federazione protestante di Francia (FPF)e della Conferenza delle chiese europee
(KEK).
Inoltre sono previste testimonianze di pastori provenienti da diversi paesi del mondo: America,
Svezia, Filippine, Olanda, Africa, Gran Bretagna ed Italia. Le discussioni saranno incentrate sui temi: "Missione ed evangelizzazione"; "Conversione individuale"; "Presenza nella società"; "Lettura
della Bibbia"; "La seconda generazione e l'
insegnamento religioso". Tra gli obiettivi futuri rileva
Dupré "sostenere gli immigrati nel mantenere le proprie tradizioni culturali e garantire loro la possibilità di poter esprimere la propria fede". (Vedi NEV 9/2004)
I lavori termineranno domenica 28 marzo con il culto preparato da un gruppo di lavoro e sulla base
di stimoli e suggerimenti nati dal Convegno. La celebrazione si terrà alle 10.45, presso la Chiesa
evangelica valdese di Piazza Cavour a Roma. (nev/gmg)
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Un incontro tra credenti cristiani, sia migranti che dei paesi ospitanti
Roma (NEV), 3 marzo 2004 - “Tutti dobbiamo interrogarci su come rapportarci con i credenti evangelici che vengono da altri paesi”. Ne sono convinti i promotori del IV Convegno “Essere Chiesa Insieme/Uniting in Diversity” che si terrà dal 26 al 28 marzo 2004 nel Centro Madonna del Carmine a Ciampino (Roma). Il Convegno - che vuole essere un incontro tra credenti cristiani, sia migranti che dei paesi ospitanti - è promosso dalla Federazione delle chiese evangeliche in Italia
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(FCEI) in collaborazione con la Commissione delle chiese per i migranti in Europa (Churches
Commission for Migrants in Europe-CCME) che ha sede a Bruxelles.
Vari sono gli aspetti delle tradizioni culturali che gli immigrati portano con sé, tra questi innegabile
l’importanza dell’aspetto religioso. Nella prima fase, quando l’immigrato si sente ancora molto estraneo nella società di accoglienza, i legami religiosi si mostrano fondamentali. Si tratta di un fenomeno ancora poco studiato, ma sembrerebbe – sostengono gli organizzatori - che il bisogno
dell’immigrato di poter esprimere la propria fede funga come strumento di stabilizzazione, strumento che gli permetterà di evitare la marginalizzazione e la perdita di valori. Per gli organizzatori è
innegabile l’arricchimento della società di accoglienza attraverso i contributi culturali degli immigrati, nella fattispecie l’arricchimento della vita delle chiese. Si impone quindi per le chiese autoctone lo scambio culturale tra le comunità religiose italiane e dei migranti. Le chiese protestanti in
Italia vivono un interessante esperienza in questo campo: loro stesse sono chiese di minoranza, e
circa la metà degli evangelici in Italia sono immigrati. I promotori del Convegno non nascondono il
fatto che le chiese evangeliche in Italia rappresentano un modello interessante per un processo di
integrazione.
“La FCEI da alcuni anni ha lanciato il programma ‘Essere Chiesa Insieme’ (ECI) proprio per approfondire questi temi. Consapevoli del fatto che si tratta di un processo lungo e delicato e che le differenze devono essere rispettate, lavoriamo non su un modello solo, ma sperimentiamo vari modelli e
forme di collaborazione e di scambio” ha dichiarato all’agenzia stampa NEV Annemarie Dupré,
responsabile del progetto ECI, e moderatore della CCME.
Parteciperanno al convegno circa 130 persone equamente distribuite tra italiani e migranti, nonché
una trentina di persone provenienti da altri paesi europei, tra queste anche Doris Peschke, segretario
generale della CCME. Assicurata la presenza delle tre denominazioni cristiane: cattolici, ortodossi,
protestanti. L’intervento centrale sarà affidato al pastore Jean-Arnold De Clermont, presidente della
Federazione protestante di Francia, nonché presidente della Conferenza delle chiese europee
(KEK). La giornata del sabato sarà scandita dai lavori in gruppo che verteranno su temi quali: liturgia e musica; missione, evangelizzazione, testimonianza; culture: dialogo o conflitto; lettura della
Bibbia; esperienze europee; educazione religiosa. “E’ interessante notare che nel corso della preparazione al convegno questi argomenti, ritenuti di particolare interesse nel lavoro con i migranti, siano - a prescindere dal fenomeno migratorio - i temi maggiormente discussi nelle nostre chiese. Questa felice coincidenza ci permette di aggiungere nuove considerazioni ai soliti temi, e di vedere le
questioni sotto un’altra angolatura” afferma ancora Annemarie Dupré. Il convegno si chiuderà domenica 28 marzo con un culto alle 10,45 nella chiesa valdese di piazza Cavour. (nev/gc)
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Un incontro tra cristiani immigrati e paesi ospitanti, promosso da FCEI e CCME
Roma (NEV), 31 marzo 2004 - 150 i partecipanti tra italiani e stranieri provenienti da una trentina
di paesi di tutti i continenti, 30 i membri di organizzazioni europee: questi alcuni dati relativi al IV
convegno europeo "Essere chiesa insieme/Uniting in diversity" (ECI), tenuto dal 26 al 28 marzo a
Ciampino (Roma) presso il Centro Madonna del Carmine. L'
incontro, promosso dalla Federazione
delle chiese evangeliche in Italia (FCEI) in collaborazione con la Commissione delle chiese per i
migranti in Europa (CCME) e da varie chiese sorelle europee si è concluso domenica 28, con un
culto ecumenico, (preparato da un gruppo specifico di lavoro, sulla base di stimoli e suggerimenti
nati dal convegno) presso la Chiesa valdese di piazza Cavour a Roma. Obiettivo dell'
appuntamento,
come per i precedenti (svoltisi nel 1989,1994 e nel 1998) quello di favorire l'
incontro e lo scambio
fra gli evangelici "autoctoni" ed i numerosi protestanti "immigrati"; si parla di oltre 150.000 stranieri residenti di fede evangelica per la maggior parte provenienti da paesi del cosiddetto "Terzo Mondo". I temi del convegno sono stati esaminati da sei gruppi di lavoro: "Liturgia e musica"; "Missione, evangelizzazione, testimonianza, conversione individuale, presenza nella società, nuove forme
-)
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di essere chiesa insieme"; "Culture: dialogo o conflitto"; "Lettura della Bibbia"; "Costruire relazioni"; "Radici e ali". Al termine dei lavori i gruppi hanno presentato all'
assemblea plenaria le relazioni
conclusive, promuovendo alcune raccomandazioni indirizzate alle diverse chiese di appartenenza.
Tra gli obiettivi del progetto ECI, quello di promuovere l'
accoglienza di stranieri in Italia, valorizzare le diverse tradizioni culturali, facilitare l'
integrazione ed elaborare forme comuni di liturgia e di
predicazione, infine, presentare un progetto per una liturgia ecumenica nel rispetto delle diverse tradizioni culturali. "Nessuno vuole rivoluzionare, nè tanto meno attaccare l'
eredità del protestantesimo italiano nella sua sfera liturgica - ha rilevato il pastore valdese Jean Felix Kamba originario del
Congo -. L'
appuntamento apre al confronto ed al dialogo tra confessioni cristiane di origini diverse.
Il tema del dialogo liturgico fu affrontato già nei tre convegni precedenti ed anche in questa occasione è stato preso in considerazione il nodo che investe la diversità nelle forme espressive cultuali.
Ricordo - conclude Kamba - che se per le chiese africane è normale utilizzare la gestualità, la musica, il canto e la danza per avvicinarsi a Dio, lo è molto meno per altre tradizioni". Esempio di liturgia ecumenica è stato il culto di domenica 28 marzo a chiusura del convegno. Il pastore battista
Massimo Aprile, nella predicazione ha esortato l'
assemblea all'
unità e a riflettere sulla "Storia di una
migrazione. La migrazione di Dio in Cristo sulla terra e le conseguenze nefaste che hanno contraddistinto la vita di Gesù, segnata dal disprezzo, dal rifiuto, fino al dolore e alla morte".
Gli atti e le relazioni introduttive del convegno saranno disponibili presso l'
ufficio "Essere chiesa
insieme" della FCEI e sul sito www.fcei.it. (nev/gmg)
,
D
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Annemarie Dupré: "Oggi siamo chiamati a metterci nuovamente in discussione"
%
Roma (NEV), 31 marzo 2004 - In occasione del IV Convegno "Essere chiesa insieme", l'
Agenzia
NEV ha chiesto un commento ad Annemarie Dupré, responsabile del progetto "Essere chiesa insieme" (ECI) della Federazione delle chiese evangeliche in Italia (FCEI), appuntamento tenutosi a
Ciampino (Roma) dal 26 al 28 marzo presso il Centro Madonna del Carmine, al quale hanno partecipato oltre 150 persone provenienti da tutto il mondo. "Questa è la quarta tappa del nostro percorso
- ha rilevato Annemarie Dupré, che è anche moderatore della Commissione delle chiese per i migranti in Europa (CCME) -; un percorso iniziato nel 1989. Un'
occasione per vivere concretamente
la chiesa universale. Oggi siamo chiamati a metterci nuovamente in discussione - prosegue Dupré -,
rivedere il nostro modo di essere chiesa, in comunione con le chiese sorelle di altri paesi per evitare
di chiuderci '
noi stessi'in un ghetto fatto di sicurezze e convinzioni. I rappresentanti delle chiese
filippine e africane, ad esempio, ci hanno ricordato una realtà fatta di differenze sociali, politiche,
teologiche. Purtroppo oggi non è ancora possibile affermare l'
uguaglianza tra i popoli.
Viviamo contraddizioni anche all'
interno delle nostre chiese; il migrante che giunge nelle nostre
comunità non si sente uguale a noi. Non siamo ancora in grado di dare garanzie di vera integrazione. Il lavoro che portiamo avanti - conclude Dupré - è un lavoro di ricerca e di dialogo, anche se a
volte ci giungono parole forti come è avvenuto nel corso di questo convegno.
Un fratello africano durante il dibattito ci ha ammoniti dicendo: '
Il Cristo mio è diverso dal Cristo
tuo'
. Si trattava di una dichiarazione volutamente provocatoria, ma dimostra quanta strada dobbiamo ancora fare per condividere un cammino unitario". (nev/gmg)
'=
A)G;
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Roma (NEV), 26 maggio 2004 - Le ultime stime, diffuse il 24 maggio, del Dossier statistico
sull’immigrazione periodicamente curato dalla Caritas italiana e della Fondazione Migrantes, dico-
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no che con l’ultima regolarizzazione è cambiata profondamente l'
appartenenza religiosa degli stranieri in Italia: la tendenza è quella di un aumento dei cristiani e di una diminuzione dei musulmani.
Tra i due milioni e mezzo di immigrati regolarmente soggiornanti in Italia, i cristiani sono
1.281.000 e raggiungono per la prima volta la metà del totale. La vera novità è la forte componente
ortodossa, che in pochi anni ha superato quella dei protestanti. L’Agenzia stampa NEV ha chiesto
un commento su questi dati ad Annemarie Dupré, responsabile del progetto “Essere chiesa insieme”
della Federazione delle chiese evangeliche in Italia (FCEI), nonché moderatrice della Commissione
delle chiese per i migranti in Europa (CCME), con sede a Bruxelles.
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I paesi dell'
Est sono senz’altro protagonisti: dall'
apertura delle frontiere gli ortodossi sono aumentati
di 11 volte mentre la popolazione immigrata è solo quadruplicata. Questo è ciò che dicono i dati
della Caritas, che finalmente, dopo tanta insistenza da parte della FCEI, ha provveduto a distinguere
maggiormente la voce dei cristiani “altri” da quelli cattolici. Con le voci “protestanti” ed “ortodossi” questa indagine offre ora un quadro più chiaro sui cristiani che non appartengono alla Chiesa
cattolica. Dalla indagine della Caritas la cifra relativa agli immigrati protestanti (5,8% degli immigrati regolari presenti in Italia) risulta quasi trascurabile, mentre sappiamo che nella realtà delle
nostre chiese non è così. Va detto che il “Dossier” non tiene conto degli irregolari, mentre sappiamo
che molti degli immigrati che frequentano le nostre comunità di fatto lo sono. I risultati della Caritas sono senza dubbio molto utili, anche perché danno comunque un’indicazione sulla natura dei
flussi migratori.
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Intanto mi preme sottolineare il fatto che la FCEI, insieme alle sue chiese membro, da molto tempo
si occupa di questi temi. Non a caso la FCEI ha investito molto negli ultimi anni nel progetto “Essere Chiesa Insieme”, che recentemente ha suscitato notevole interesse con il suo IV Convegno svoltosi a Roma: certamente un altro indicatore del fatto che è pressante anche da parte evangelica la
necessità di intensificare la riflessione su questi temi. Infatti dal convegno é emerso che molti settori
- dalla musica alla liturgia, dalla riflessione biblica a quella sulle strutture e sugli ordinamenti delle
nostre comunità - stanno cambiando grazie al fenomeno dell’immigrazione.
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Studiando i risultati indagine a cura della FCEI – i dati saranno diffusi entro la settimana prossima notiamo che su circa 300 comunità almeno 200 sono in qualche modo coinvolte nel fenomeno “Essere Chiesa Insieme”. A parte le Valli Valdesi del Piemonte e la Puglia quasi tutte le comunità sperimentano in un modo o in un altro la presenza dei credenti stranieri. Solo i gruppi veramente piccoli sono meno frequentati da fratelli e sorelle stranieri. D’altra parte, proprio alcune delle nostre comunità che da tempo vivevano un calo dei membri stanno rifiorendo con l’arrivo di credenti stranieri. Rimane comunque il fatto che nelle grandi città abbiamo un concentramento notevole di migranti
e con questo anche di credenti stranieri: a Roma per esempio ci sono ben 19mila protestanti stranieri.
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Notiamo varie forme di presenza degli immigrati nelle nostre chiese, in linea di massima si sono
sviluppati tre modelli base con diverse varianti distribuiti sul territorio: il modello più attestato è
quello dell’inserimento dei credenti stranieri nella comunità italiana. Poi c’è quello dove la comunità italiana ospita una o più comunità straniere: l’utilizzo comune delle strutture della comunità porta
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a varie forme di contatto e di collaborazione. Infine vi è il modello dove la comunità ha contatti con
una o più comunità straniere, che però hanno locali propri e fanno vita a sé. La presenza dei migranti protestanti é certamente una grossa sfida per gli evangelici italiani ma anche per le sorelle e i fratelli stranieri, che ormai sono più di noi e che portano con sé nuove risorse. Insieme dovremo affrontare la responsabilità per la testimonianza cristiana evangelica all’interno di un pezzo di Chiesa
Universale. Vorrei citare qui una frase piena di speranza del teologo protestante Yann Redalié:
“Malgrado l’elenco dei problemi irrisolti, le nostre comunità stanno sull’orlo di belle e grandi opportunità”.
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Building relationships between local and immigrant Protestants in Italy
Rome, 31 march 2004 (NEV) - The fourth meeting of Christians coming from many different countries that now find themselves together in Italy, organized by the Federation of Protestant Churches
in Italy, was held at Ciampino, Rome from the 26th to the 28th of March at the Center “Madonna
del Carmine” in collaboration with Churches Commission for Migrants in Europe – CCME, with
head office in Brussels - and with various sister churches in Europe.
150 participants from about 30 countries throughout the world, together with the representation of
30 European organizations: these are a few of the statistics related to this gathering which ended
with an ecumenical worship service held in the Waldensian Church of Piazza Cavour, Rome.
The aim of the meeting, as with the preceding ones held in 1989, 1994 and 1998 was to promote the
gathering together and the exchange between the “local” Protestants with the numerous “immigrant” Protestants. In Italy there are more than 150,000 resident foreigners of evangelical faith coming mainly from the so-called “Third World”.
The cultural traditions that immigrants bring with them are many, and not the least among them is
the religious aspect. Especially during the first stages of the immigrant’s presence in Italy, religious
ties are fundamental. It seems that, even if precise studies have not yet been conducted, the need to
express your own faith is a stabilizing factor that helps avoiding that people be put to the side and
lose their values. The lives of the churches can certainly be enriched when immigrants are taken in.
In Italy, where Protestants are a minority and where over half of them are immigrants, the Protestant
churches represent an interesting model for integration.
The themes of the convention were examined in six workshops: “Liturgy and music”; “Mission,
evangelization, witness, personal conversion, impact on society, new forms of being church together”; “Culture: dialogue or conflict”; “The reading of the Bible”; “Building relationships” and
“Roots and wings”. At the end of the workshops the groups gave their reports to the plenary session, offering some recommendations addressed to the different member churches.
Among the objectives of the project “Being Church Together-Uniting in diversity” that of promoting the welcome of foreigners in Italy and enhancing the value of different cultural traditions, easing integration and elaborating common forms of liturgy and preaching. “Nobody wants to
revolutionize, nor attack the heritage of Italian Protestantism in its liturgical habits - observed
Pastor Jean Felix Kamba, originally from the Congo -. The gathering opens the way to dialogue
between Christian confessions of different origins. The theme of liturgical dialogue was already
discussed in the three preceding meetings to examine the different forms of expressing our worship.
I remember - concludes Kamba - that if it’s normal for the African churches to use gestures, music,
song and dance to approach God, there’s much less of this in other traditions”.
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Annemarie Dupré, leader of this project, was asked to comment on the meeting. She told us that the
path that was followed since 1989 has been an occasion for living in a real way the universal
church. “Today we are called to question ourselves again – she said - to take a new look at our way
of being church, in communion with the sister churches of other countries; to avoid closing ourselves up in a ghetto made of safeguards and personal convictions. The representatives of the Philippine and African churches, for example, reminded us of a reality made up of social, political,
theological differences. Unfortunately today it’s not yet possible to affirm equality among the various peoples of the earth. We experience contradictions even within the life of the churches; the immigrant who arrives in our communities does not feel equal to us. We are not yet able to give guarantees of true integration. The work we are carrying on - concludes Dupré - is a work of research
and dialogue, even if at times we receive strong criticism”.
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H
Surname
Name
Addu
Samuel
Aldred
Joe
Amaniabong
Ampoma
Ampovo
Richard
Anim
Andrews
Annaguey
Noe
Aprile
Massimo
Aquilante
Massimo
Arcidiacono
Arhin
Cristina
Samuel
Armellini
Guido
Barbacini
Alga
Bassadi
Jean
Bathge
Evelyn
Church
Parish
Organisation
Address
Comunità Metodista di (via Pieter Bouman)
Lingua Inglese di Roma
CTBI, CCRJ
27 Tavistock Square - WC 1H London - tel. +44.20.75.29.81.32 - fax
+44.20.75.29.81.34 - cell. +44.777.56.32.288 - e-mail : [email protected]
Comunità Metodista di con Terino
Brescia
Comunità Metodista di Bologna (via Armellini/Cammelli)
Bologna
Comunità Valdese di
tel. 035.23.51.26
Bergamo
Filippino Christiana
Via Cortese 55 - Reggio Calabria
Church
Comunità Battista di
Via dei Cimbri, 8 - 80138 Napoli - tel. 081.287.650 - e-mail: massiNapoli
[email protected]
OPCEMI/Chiesa Meto- Via G. Venezian 3 - 40121 Bologna - tel. e fax 051.23.92.27 dista di Bologna
[email protected] o [email protected]
FGEI
cell. 349.736.78.43 - [email protected]
Comunità Metodista di Via Stazione 12 - 36041 Alte Ceccato/Montecchio Maggiore (Vicenza) - cell.
Vicenza
329.29.16.791
Via Domokòs 7 - 40141 Bologna - tel. 051.62.33.429 - cell. 347.74.73.920 - eBologna
mail: [email protected]
Via S. Pio V 17 - 10125 Torino - tel. 011.650.81.11 - fax 011.65.01.370 - e-mail:
Torino
[email protected]
Com. Francofona Valdese di Via IV Nov. Roma
Milano
Country
Ghana
Jamaica, UK
Ghana
Ghana
Filippina
Italia
Italia
Italia
Nigeria
Italia
Italia
Germania
Benassi
Luca
Chiesa Cattolica
Berthin
Nzonza
Bianchi
Bindanda
Carmine
Singindu
Borchie
Alfred Opoku
Bouman
Pieter
Braga
Laura
Braschi
Anita
Torino
Gruppo ECI
Comunità Metodista di
Roma XX Sett.
Verona
Lingua Inglese di Roma
Torino
VII Circuito
Brizi
Bulangalire
Federica
Majagira
Calero Davyt
Daniel
Cammelli
Elisabetta
Capodicasa
Mimma
Casalino
Emanuele
Casonato
Aldo
Casorio
Castellanos
Laura
Jaime
Cermakova
Milada
Choi
Yong-Joon
Via Giampiero Combi 42 - 00142 Roma - cell. 340.36.43.241 - e-mail:
[email protected]
Via Negarville 30/2 - 10135 Torino - cell. 349.72.27.055
Italia
Rovigo
Via Tiburtina 907 - Roma - cell. 333.83.24.259 - e-mail: [email protected]
Italia
RD Congo
Via Brigata Aosta 95B - 37160 Verona - 339.44.75.181
Ghana
Via Banco S. Spirito 3 - 00186 Roma - tel. 06.686.83.14 - fax 06.689.69.81 - cell.
349.35.54.048 - e-mail: [email protected]
Via Baretti 18 - 10125 Torino - tel. 011.66.91.518
Belgio
Via Bertagnolli 8 - 33033 Sodroipo (UD) - tel. 0432.90.73.30 - [email protected]
FCEI
Via Firenze 38, 00184 Roma
Comunités des églises 166 rue de Lannoy - 59650 Villeneuve d’Ascaq - Francia - e-mail: ced’expressions africaines [email protected]/[email protected]
en France
CCME,
Diocese of Stockholm - P.O. Box 2016 - 103 11 Stockholm - tel. +46 8 50894036
Svenska Kyrkan
- fax + 46 8 24 75 75 - cell. +46 77 30058 - e-mail:
[email protected] o [email protected]
Via Domokòs 7 - 40141 Bologna - tel. 051.62.33.429 - cell. 349.31.80.573 - eBologna
Chiesa Battista di LiVia Ricasoli 125 - 57125 Livorno - tel. 0586.82.91.32 - cell. 388.61.85.403 - evorno
Chiesa Battista di Ma- Via Bari, 8 - 75100 Matera - tel. 0835.259.635
tera
UCEBI
Via dei Georgofili 149 - 00147 Roma - tel. 06.68.76.124 - e-mail:
[email protected]
FCEI
Via G. La Pira 26 - 51100 Pistoia - tel./fax 0573.45.00.10 - e-mail:
Pistoia
[email protected]
SOZE
Mostecka 16 - 614 00 BRNO - tel. +420.54.52.13.643 - fax +420.54.52.13.746 - email: [email protected]
VEM- "Listengemein- Königsforststr. 1a - 51109 Köln - Germania - e-mail: [email protected]
den"
RD Congo
Italia
Italia
Italia
Francia
Svezia
Italia
Italia
Italia
Italia
Italia
Honduras
Ceca
Corea
Correa
Coyault
Libia
Bernard
D’Angelo
Lessy
Dalgo
Ivan
D'
Auria
Marta
De Clermont
Jean-Arnold
De la Cruz
Ramon
De Souza
Adriana
Del Priore
Valdo
Den Hollander
Jet
Di Lecce
Di Sarno
Franca
Nicolina
Dupré
Dupré
Annemarie
Caterina
Eleison
Bridget
Ennin
George Grant
Fanlo y Cortés
Teodoro
Farci
Erica
Favout
Nicoletta
Chiesa Battista
Service protestant de
Mission DEFAP
Roma Lungaretta
Chiesa Evangelica Hispanoamericana di Genova
Riforma
Fédération Protestante
de France
Filippino Christiana
Church
Bologna
Ivrea
“Mission in Unity Project” / WARC
FCEI
Rapallo
FCEI
Carrara/La Spezia
SIE / Comunità Metodista di Milano
Comunità di Mezzano
Inferiore
Cagliari / FGEI
FGEI
Via Anton Labaro Moro 57 - S. Vito al Tagliamento - cell. 333.70.37.498
102 Boulevard Arago - 75014 Parigi - Francia - +33.1.42.34.55.55 - e-mail:
[email protected]
Bolivia
Francia
Brasile
Ecuador
Via Foria 93 - 80137 Napoli - tel. 081.29.11.85 - fax 081.29.11.75 - e-mail: [email protected]
Parigi - e-mail: [email protected]
Italia
(via A. Spanu: [email protected])
Filippina
Via A. da Brescia 11 - Bologna - tel. 051.64.15.062 - [email protected]
Brasile
Via Strusiglia 9 - 10015 Ivrea (TO) - tel. 0125.25.18.87
Italia
Chemin des Crêts-de-Pregny 27 - 1218 Grand-Saconnex/Ginevra - Svizzera - tel.
+41.22.920.3385 - fax +41.22.747.0099 - e-mail: [email protected]
Via S. Martino 17/A - 16035 Rapallo - tel. 0185.26.16.71
Olandia
Corso C. Rosselli 49 - 54033 Carrara (Ms) - tel. 0585.74.253 - cell. 328.866.53.47
- e-mail: [email protected]
Via Lombardia 30 - 20060 Bellinzago Lombardo (Mi) - tel. 02.95.78.06.85 - email: [email protected]
Via Mosconi 2 - 43054 Mezzano Inf. (Pr) - tel. 0521.81.86.53 - cell.
Via Curtatone 2/10 - 16122 Genova - tel. 010.83.91.402 - e-mail:
[email protected]
Via Bonn 4 - 09129 Cagliari - tel. 070.40.05.45 - cell. 340.53.20.457 - e-mail:
[email protected]
Francia
Italia
Italia
Italia
Italia
GB
Ghana
Spagna
Italia
Italia
Figueroa Ibanez
Tito Alfredo
Florencio
Manoel
Frias
Mercedes
Frias
Frias
Gabrielli
N
N
Bruno
Galut
Gelao
Ghebreweldi
Lorlyn
Tommaso
Solomon
Gianpetruzzi
Donato
Gisola
Marco
Grill
Hong
Beatrice
Ki-Suck
Hong Kim
Joung-Im
Ibarra Perez
Martin
Ionica
Viorel
Iurascu
Jin
Archimandrite Juvenalie
Enyu
Josa
Enrique
Jourdan
Kabeya
William
Mpoyi
Chiesa Battista di Genova
Gruppo Battista in formazione di Milano
Comunità Metodista e
Valdese di Palermo
SRM-Bari
EKD-Konferenz der
Ausländerpfarrer
Cersosimo
SIE
Comunità Metodista
Coreana di Roma
Comunità Metodista
Coreana di Roma
Gruppo ECI / FCEI
Via Serra 2 - 16122 Genova - tel. 010.58.69.44 - fax 010.59.14.49 - e-mail via
Marc Ord ([email protected])
Via Donizetti 5b - 20090 Pieve Emanuele (MI) - tel. 02.9042.98.63 - cell.
tel. 0574.62.23.63 - cell. 334.34.65.593 - e-mail: [email protected] (con 2 bambini)
come Mercedes Frias
come Mercedes Frias
Via Giovanni Evangelista Di Blasi 10 - 90135 Palermo - tel. 091.68.21.252 - cell.
Corso Sonnino 23 - 70121 Bari - tel./fax 080.55.30.917 - e-mail: [email protected]
Nellingerstr. 90 - 73760 Ostfildern - tel. +49.7158.985.139 / +49.711.34.80.359
(uff.) - e-mail: [email protected]
Cersosimo (Potenza) - cell. 349.68.13.301
Via Godetti 22 - 10015 Ivrea (TO) - tel. 0125.23.09.14 - fax 0125.63.19.60 - email: [email protected]
Via Firenze 38 - 00184 Roma - tel. 06.21.53.606 - e-mail:
[email protected]
Via Firenze 38 - 00184 Roma - tel. 06.21.53.606
Via Pinamonte da Vimercate 10 - 20121 Milano - tel. / fax 02.65.99.603 - e-mail:
[email protected]
CEC
150 route de Ferney - P.O. Box 2100 - 1211 Ginevra 2 - Svizzera - tel.
+41.22.791.62.29 - fax +41.22.791.62.27 - e-mail: [email protected]
Chiesa Ortodossa della Circonvallazione Gianni Colese No 205, int 1 C - 00152 Roma - cell.
Romania in Italia / CEC 338.43.46.072 - e-mail: [email protected] / [email protected]
Comunità Cinese di
Via C. Cammeo 56 - Pisa - tel. 050.55.48.14 - fax 050.55.48.24 - e-mail: enPisa
[email protected]
Facoltà Valdese
Via Pietro Cossa 42 - 00193 Roma - e-mail: [email protected]
Facoltà Valdese
Via Pietro Cossa 42 - 00193 Roma - e-mail: [email protected]
Perù
Brasile
S.Domingo
S.Domingo
S.Domingo
Italia
Filippina
Italia
Etiopia
Italia
Italia
Italia
Corea
Corea
Spagna
Romania
Romania
Cina
Ecuador
Italia
Kamba Nzolo
Jean-Félix
Keskitalo
Timo
Kibembe Kibongui Monique
Kibongui
Kanza Edouard
Koehn
Andreas
Krummacher
Katja
Kwakye
Kwaku
Kwasi
Mansoh Adu
Kwasi
Oduro-Mensah
Kwon
Yong Man
Langeneck
Klaus
Lee
Cheol Joon
Leisser
Lella
Leone
Thorsten
Carlo
Laura
Levak
Cesare
Levinetz
Ludmilla
Lobo
Michel
Long
Gianni
Foggia
Ev. Luth. Church of
Finland/International
Evangelical Church
Torino
Torino
Udine
Com. Evangelica Luterana di Roma
Verona
Udine
Udine
Comunità Coreana di
Milano
Livorno /2° Distretto
Chiesa Ev. Battista Coreana di Milano
FCEI
SRM
Missione Evangelica
Battista Rom in Italia
Central Baptist Church/
Giorgia
Comunità francofona di
Roma
FCEI
Via Luigi Rovelli 40 - 71100 Foggia - tel.0881.74.97.78 - cell. 347.85.45.135 - email: [email protected]
International Church Center - Ruoholhdenkatu 16 - 00180 Helsinki - Finland - tel. Finlandia
+3589.586.8770 - fax +3589.586.87722 - e-mail: [email protected]
come Edouard Kibongui
Via Principessa Clotilde 50 - 10144 Torino - tel. 011.4855.27 - cell. 328.0164.929
- e-mail via Franco Casanova ([email protected])
Via Colugna 127 int. 11 - 33100 Udine - tel. 0432.47.88.82 - e-mail: andreaskoGermania
[email protected]
Via Toscana, 7 - 00187 Roma - tel. 06.47.46.779 - e-mail:
Germania
[email protected]
Verona - tel. 0442.48.08.30
Ghana
P. Chiavris 41 - 33100 Udine - cell. 328.011.18.78
Ghana
Via Lodi 33 - 33100 Udine - tel. 0432.41.00.75
Ghana
Milano
Corea
Via Derna 13 - 56126 Pisa - tel. 050.28.566 - e-mail: [email protected]
Germania
Via Lecco 22 - 20124 Milano
Corea
Via Foria 93 - 80137 Napoli - tel. 081.29.11.85 - fax 081.29.11.75
Via Ciccarone 51 - 66054 Vasto (Ch) - tel. 0873.37.88.69 - e-mail:
[email protected]
Via Monte Ortigara, 17 int. 6 - 30031 Dolo (Ve) - tel. 335.68.21.605
Germania
Italia
Italia
Kedia Str. 6 - 380054 Tbilisi - Georgia
Georgia
Rom
Via Batteria Nomentana 76 - 00162 Roma - tel. 06.860.00.41 - e-mail: miCosta
[email protected]
d’Avorio
Via Firenze, 38 - 00184 Roma - tel. 06.48.25.120 - fax 06.48.28.728 - e-mail: pre- Italia
[email protected]
Lubeth
Marie Francoise
CEAF
Mackenzie
Rob
Church of Scotland
Mager
Elisabeth
Maggi
Maiocchi
Lidia
Renato
Roma Lungaretta
SIE
FCEI
Malpartida Saboya
Rogelio
Manocchio
Mirella
Marcelo
Annie Loisa
Melillo
Alessia
Mera Maritza
Janet
Miglio
Guiseppe
Mioli
Morante Cordova
Bruno
Rommel Eloy
Munsey
Victoria
Nanitelamio
Wilfried
Naselli
Erica
Negro
Luca
Nelson
Milano
Milano
Comunità Metodista
Inglese di Milano
FGEI / Comunità Battista di Roma
Pordenone
Migrantes ICMC
Comunità protestante
intern. inglese di Torino
Torino
Chiavari
CEC
166 rue de Lannoy - 59650 Villeneuve d’Ascaq - Francia - e-mail: [email protected]
Via S. Anselmo 6 -10125 Torino - tel. 011.650.94.67 - e-mail:
[email protected] / [email protected]
Via Lodino, 8 - 20075 Lodi - tel. 0371.67.089 - e-mail: [email protected]
Via Firenze, 38 - 00184 Roma - tel. 06.48.25.120 - fax 06.48.28.728 - e-mail: [email protected]
Iglesia Evangelica de Perù
Francese
GB
Olanda
Italia
Italia
Perù
Via Porro Lambertenghi 28 - 20159 Milano - tel./fax 02.60.72.631 - e-mail: [email protected]
Via P. Cambiasi 9 - 20131 Milano - fax 02.36.51.4?? - e-mail: [email protected]
Via Monte die Frassi 6 - 00040 Ardea (RM) - cell. 328.89.46.864 - e-mail: [email protected]
Via Bobbio, 16/3 - 16100 Genova - cell. 347.70.83.74.33
Italia
Viale Grigoletti 5 - 33170 Pordenone - tel. 0434.362.431 - fax 0434.36.24.31- email: [email protected]
Roma - tel. 06.66.39.84.85/66.39.84.52 - fax 06.66.39.84.92 - [email protected]
Via Sapri, 20/36 - 16100 Genova - cell. 339.74.51.735
Italia
Filippina
Italia
Ecuador
Italia
Ecuador
Corso Fiume 16 - 10133 Torino - tel. 011.66.01.692 - e-mail:
[email protected]
Via Negarville 30/2 - 10135 Torino - tel. 335.65.55.989 - e-mail: [email protected]
USA
RD Congo
Via Franceschi 61/4 - 16043 Chiavari - tel. 0185.30.65.52
Italia
+41.22.791.64.85 - cell. +41.78.870.81.17 - fax +41.22.791.62.27 - e-mail:
[email protected]
Italia
Nielsen
Liliana
Chiesa Metodista di
Bologna
Comunità Valdese e
Metodista di Conegliano
Odame
Eric Darko
Oh
Han Nah
Opoku
Ozigi
Emanuel
James
Papagna
Adriana
Papantoniou
Antonios
Peschke
Doris
Peschke
Plavan
Victoria
Nataly
Pluim
Irene
CCME, INFORM
network
Prankhard
Deaborah
Rajarison
Fara
Rajarison
Jules
Redalié
Yann
Ribet
Sergio
Ribet
Elena
Comunità Internazionale di Torino
Comunità francofona di Batteria Nomentana 76 - 00162 Roma - tel. 06.78.22.787
Roma
Comunità francofona di Batteria Nomentana 76 - 00162 Roma - tel. 06.78.22.787
Roma
Gruppo ECI
Via Pietro Cossa 42 - 00193 Roma - tel. 06.32.04.802 - e-mail:
[email protected]
Gruppo ECI
Via Balziglia 44 - 10063 Pomaretto (TO) - tel./fax 0121.81.288 - e-mail:
[email protected]
Via Giampiero Combi 42 - 00142 Roma - tel. 06.51.96.21.72 - cell. 347.89.04.221
Comunitò Battista di
Torino/Valdese di Ro- - e-mail: [email protected]
ma
CCME, Council of African & Caribbean
Churches
Pisa
Greek Orthodox
Church
CCME
FGEI
Via Borghi Mamo 3 - 40137 Bologna - tel. 051.62.36.783
Italia
Piazza S. Pietro 51/2 - 31020 San Vendemmiano (TV) - tel. 04.38.47.00.02 - cell.
349.234.89.69 - [email protected]
Ghana
Via Manuzio 18 - 16143 Genova - cell. 339.367.5111 - e-mail: [email protected]
e-mail: [email protected]
61, Elliotts Row; London SE11 4SZ - tel. ++44 207 6547242, fax ++44 207
6547547222 - e-mail: [email protected]
Corea
Via della Pura 23 - 56123 Pisa - cell. 360.56.67.69 - e-mail:
[email protected]
Atene - e-mail: [email protected]
174 Rue Joseph II - 1000 Brussels - Belgium - tel. +32.2.234.68.00 - fax
+32.2.231.14.13 - e-mail: [email protected]
Ghana
Nigeria, UK
Brasile
Grecia
Germania
Germania
Via Fuhrmann 130 - 10062 Luserna San Giovanni - tel. 0121.900173 - natalyapla- Italia
[email protected]
Olanda
Zonstraat II - 6133 VC Sittard - tel/fax +31.46 4583183 - e-mail:
[email protected]
GB
Madagascar
Madagascar
Italia
Italia
Italia
Ribet
Elisabetta
Rivas de Figueroa
Mariesol
Rollier Rostan
Mit
Ruzza
Stefania
Sbacchi
Sbaffi
Scaramuccia
Costantino
Ornella
Franco
Smith
Jennifer
Song
Young Ho
Spanu
Alessandro
Stecchi
Luciana
Tae Young
Kim
Taguba
Cesar
Terino
Jonathan M.
Tortora
Tron
Patrizia
Lucilla
Ufere
Nwankwo
Valenza
Tamara Pispisa
van’t Kruis
Sjaak
Aosta
Genova
Milano
Rovigo
Comunità di Como
FCEI
SIE
lingua Inglese di Roma
Comunità Coreana di
Milano
Lentini
Rovigo / SIE
CCME, EMFA
Brescia
FCEI
Torino
All Christian Fellowship (Battista di Padova)
Chiesa Cristiana Avventista del 7° Giorno
CCME, Samen Weg op
Kerken
Via C.Brean 2/B - I-11100 Aosta - tel. e fax 0165.55.33.93 - cell. 349.444.63.84 e-mail: [email protected]
Genova (come Tito Figueroa)
Italia
Via Carlo Poerio, 37 - 20129 Milano - tel./fax 02.20.47.991 - e-mail:
[email protected]
Via Raffaello S. 19 - Adria (RO) - tel. 0426.41.334 - cell. 320.05.15.476
Italia
tel./fax 031.74.43.52 - e-mail: [email protected]
Corso Garibaldi 56 - 16043 Chiavari - tel. 0185.32.17.62 - e-mail:
[email protected]
Italia
Italia
Italia
Cile
Italia
GB
Milano
Corea
Viale Regina Margherita, 42/44 - 96016 Lentini (Sr) - tel. 095.783.44.50 - fax
[email protected]
Italia
Italia
Corso Gastaldi 25 - Genova - tel. 010.31.96.322 - e-mail: [email protected]
Corea
Liendertseweg 184 - 3815 BL Amersfoort - Netherlands - tel. +31.33 4723084 - email: [email protected]
Via dei Mille 4 - 25122 Brescia - tel. 030.37.55.109 - e-mail: [email protected]
Via S. Pio V 17 - 10125 Torino - tel. 11.65.53.99 - e-mail:
[email protected]
Via Adige, 33 - 36041 Alte Monecchio Maggiore (Vi) - tel. 0444.49.22.42 339.26.30.505 - 328.86.58.568 - e-mail: [email protected]
Filippina
Via Kennedy 41 - S. Agata Li Battiati - 85030 Catania - tel. 095.21.16.31 - fax
Landelijk Dienstencentrum Samen op Weg-kerken - Postbus 8506 - 3503 RM Utrecht - tel. +31.30.88.01.876 - fax +31.30.88.01.767 - e-mail:
[email protected]
USA
Italia
Italia
Itala/ Sud
America
Olanda
Vernarecci
Giovanna
Vogel-Mfato
Eva-Sybille
CEC
Wienken
Will
Maria
Dietmar
Focolarini
EKD
Wirtsch
Luisella
Wiwoloku
Vivian
Wolter
Birgit
Zamora
Janina
Zell
Anne
Ziegler Della Latta
Margarete
Venezia
Comunità La Noce di
Palermo
Comunità di Villa San
Sebastiano
Milano
Comunità Metodista
Carrara
total participants: 156
Via Curtatone 2/10 - 16122 Genova - tel. 010.83.91.402 - e-mail:
[email protected]
Italia
+41.22.791.62.34 - fax +41.22.791.62.27 - e-mail: [email protected]
Germania
Neue Kräme 26 -60311 Frankfurt/M. - tel. +49.69.42.72.61.715 - fax
+49.69.42.72.61.719 - e-mail: [email protected]
Via del Vaso 20 - 30031 Dolo (Venezia) - tel. 041.46.41.89 - e-mail: [email protected]
Via Evangelista Di Blasi 20 - 90135 Palermo - cell. 339.72.36.338 - e-mail:
[email protected]
Via Santa Barbara 23 - 67060 Villa San Sebastiano (Aq) - tel. 0863.67.81.37 cell. 329.691.67.90 - e-mail: [email protected]
Via Babbio 16/3 - 16100 Genova - cell. 328.92.42.407
Via della Signora 6 - 20122 Milano - tel. 02.76.00.26.54 - e-mail: [email protected]
Molicciara (Sp) Via Aurelia 90 - tel. 0187.67.40.94 - e-mail:
[email protected]
Germania
Germania
Italia
Germania
Ecuador
Germania
Germania /
Italia
"ESSERE CHIESA INSIEME/UNITING IN DIVERSITY"
March 26-28, 2004 in Ciampino-Sassone (Rome)
Friday, 26th March 2004
14.00
arrivals and registration
16.00
opening prayer / act of worship (CEVAA)
opening of the conference: Prof. Gianni Long (president of the Federazione
delle Chiese Evangeliche in Italia)
presentation of the conference
16.30
moderator of the first session: Prof. Yann Redalié
presentation: Rev. Jean Arnold De Clermont (president of the Conference of
European Churches)
17.00
testimonies, in between musical breaks
Rev. Daniel Calero (South America/Sweden)
Rev. Cesar Taguba (Philippines(The Netherlands)
Rev. George Ennin (Africa/Italy)
Senior Apostle James Ozigi (Black Churches in UK)
Milada Cermakova (SOZE Czech Republic)
Padre Bruno Mioli (ICMC-Migrantes Italy)
18.30-19.15
plenary debate
19.30
dinner
20.45
presentation of Saturday's programme and of the working groups
21.15
presentation of the participants: conductor of the session (Rev. Carmine Bianchi). The presentation will mainly introduce the delegations and participating groups.
22.30
closing of the day
Saturday, 27th March 2004
9.00
act of worship (Rev. Michel Lobo, Rome)
9.30
working groups
11.00
coffee break
11.30
working groups
13.00
lunch
14.30
singing and music
15.30-18.30
(counselling desk for migrants)
(13.45 - 14.30: counselling desk for migrants)
working groups
18.30 - 21.00: rapporteurs and moderators will write the reports.
(18.30 - 19.30: counselling desk for migrants)
19.30
dinner
21.30
plenary: reports from working groups, synthesis.
This part will be moderated by the working group "Essere Chiesa Insieme"
of the FCEI.
22.30
closing of the day
Sunday, 28th March 2004
7.00
by 8.15
breakfast
rooms cleared and luggage in the hall
8.30
plenary: An observer (Prof. Yann Rédalié) will evaluate the meeting and indicate challenges for the future
9.45
buses leave for Rome Waldensian Church "Piazza Cavour"
10.45
worship at "Piazza Cavour"
prepared by a specific working group, which will observe the whole event
and will build on that the liturgy and the sermon.
13.00
end of the conference
( 4
5
"ESSERE CHIESA INSIEME/UNITING IN DIVERSITY"
26.-28. March 2004 in Ciampino-Sassone (Rome)
1. liturgy and music (Carmine Bianchi)
models from countries of origin
mixed models
models of European countries
what happens when different models meet? Do they meet?
(mainly in Italian)
2. mission, evangelisation, testimony, individual conversion, presence in society, new
ways of "being church" (Massimo Aquilante)
a) the group will try to define the present understanding/meaning of "mission" and other concepts on the basis of experience and examples.
b) the group tries to answer the call for "common mission" of indigenous churches and migrant
churches
c) the group tries to concretises the result of a) and b) in an European context.
(Italian/English - whispering translation)
3. "cultures - dialogue or conflict?" (Giovanna Vernerecci, Mercedes Frias)
Various definitions of cultures, examples of enriching and problematic encounters.
(Italian/English - whispering translation)
4. "ways how to read the Bible" (Cristina Arcidiacono, Alessandro Spanu)
A text (Phil 2:1-11) will be given and read together exploring the different ways in which one
can approach the bible. This particular text will also serve as basis for the sermon of the closing worship on Sunday.
5. "building relationship" - network and exchange, the role of ecumenical bodies and the
concretion of the concept of the universal church in the national and local context; the
legal status of migrant churches (Doris Peschke, Sergio Ribet)
The group shall discuss ecclesiological aspects of the presence of migrants in the churches,
important to all European churches. Furthermore, the question will be raised "What is networking and how is it brought forward?"
(mainly in English)
6. "roots and wings" - second generation and religious teaching (Graziella Gandolfi, Lidia
Maggi)
This group will be presented and co-ordinated by the FCEI section on religious education.
7. worship group (Massimo Aprile)
A specific group will prepare the Sunday service (liturgy and sermon). This group will be nominated before and will work along the conference observing the whole event and the discussions in the 6 other working groups. The text for the sermon will be the same as in the working
group 4, however it will not necessarily use all its results.
the responsibility of the European Commission
federazione delle
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essere chiesa insieme / uniting in diversity

Transcription

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