[My] aim was always to go beyond formal contact with leaders to engage with the ways in which religious ideas influence development processes right across the society. Serving as President of the World Bank, I came to realize how far religious ideas and attitudes that are link to them underpin vital facets of society like social trust and cohesion (Wolfensohn, 2011: vii-xviii).
always to go beyond formal contact with leaders in order to engage with the ways in which religious ideas influence development processes right across the society. Serving as President of the World Bank, I came to realize how far religious ideas and attitudes that are link to them underpin vital facets of society like social trust and cohesion.
…we need to ask the ecclesiological question whether the Church can be a Church if it is not identified with the poor. Some would go even further and insist the Church has to be poor in order to be identified with the poor (2018:4, quoted from CCPD/CICARWS 1975).
UWC and VID have high ambitions for this collaboration. We both want a strategic collaboration that involves all faculties and levels in our educational portfolio for both students, employees, education and research. Our hope, for this visit is to get to know each other’s across academic and research environment. And also to decide on a plan on how to collaborate towards concrete goals and measures, says Ingunn Moser, rector of VID (Leis-Peters, 2018).
We do not have many partnerships with private universities, and so opening up our doors and inviting them into our spaces is something that is going to be new for us. I think as we navigate this path together and talk about how we can incorporate SDGs into our curriculum, it will be something that will be a common force that will drive us and consolidate this partnership moving forward.
I’m very glad that we have signed the agreement so that we can search out new possibilities to work together. We have a common value-based mission for our institutions and I think there is huge potential to develop what has been done already into new areas of cooperation (Gophe, 2024).
More recently, an understanding of diakonia as an integral dimension of the ecumenical movement has been underscored and found expression at the WCC Assembly held in Busan, Korea in 2013. Such a perspective sees diakonia as part of the nature and mission of the church within the framework of the pilgrimage of justice and peace.
The main emphasis today is on mutuality, helping each other because we are part of the community of human beings called to share with each other. We are not merely “donors” or merely “recipients” of help, but, bound together in this community, we are both at the same - sometimes more as givers, sometimes more as recipients.
“We all belong together in this world”
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The change started was happening as a result of reflections. So, it started by Missiological reflection going through why we do what we do. What is the biblical basis and working through areas of our values to see. The aim was that this reflection and thinking and discussing would lay the groundwork to say how should we work together. And so the changes came out of these experiences and reflections and sharing and consulting between people from different backgrounds. And so instead of just continuing with this, in a way, the speed boat of the Western organization heading up everything and just letting the world join while we continue. And the[n] you know, the power boat is all fueled with a lot of money and resources and competent staff and computers and people with degrees and all of that. It was a way of saying, let’s stop, let’s think through things. And what needs to change?
They begin with some reflection on the image of God. And then move to reflection on the mission of God. And the reason I’m saying these two things is that I think it’s important for us to realize that our creation in the image of God is so significant because it means that it is the basis for the equal dignity of every human being and that needs to be our starting point in our perception of other people. And then as we participate with others in mission there’s also kind of a basis for equal participation in the fact that this is not our mission, not ours. You know, it’s not all about our strategy, but it’s about that no matter where the believer comes from their point of origin, their current status, whatever. As a believer, we as believers, we are all equally called to participate in what God is doing in the world.
So often what would happen would be there’d be three or four missiological consultations in various regions (of the world) that would draw people together, to give input. And then all that input would kind of get built up towards setting a new policy or a philosophy statement or practices for kind of best practice recommendations for all the organizations. So all of that helps draw new thinking and to really think deeply about it and say, why do we practice it this way? It was one of the key ways, I think, to challenge Western assumptions the practices that were maybe being assumed that everybody, any new organization would also adopt. But it really didn’t make sense that they should, and maybe it didn’t even have biblical basis. that had a western church assumption.
So at the moment, we have a very intensive discussion on the term of partnership. And I would say the majority of the European people was also thinking that partnership was a wonderful and perfect term. And then the management team came up with a paper that was drafted by our international staff. Some of those who are not from Europe. And the question of this word partnership because partnership is coming from the world of the economy and has a bad connotation in many of the cultures.
What guides us is this question of our leading body, the council: Do you discover any notion of “we here and they there”? It’s so simple. It’s so simple. But this is really our guiding motto to think: Are we working and thinking in that direction and acting in that direction? – A regional director in Serikat.
Because we would like to move from the old understanding of mission that North European is superior, they are the first, the old brothers and sisters- And Churches in the south is its younger sisters and brothers, and they always need help from the North. But now it is different. We all are subjects. We help each other so that I think is the internationalization.
We do not have partners, we are members. So we are talking about membership. To be a member also is part of changing the mindset.
The power dynamics related to perceptions of one part of the world of another part of the world, the whole funding issue makes it very difficult to have a truly mutual relationship.
There is this progression. Muungano started as a Western organization and then they changed to international organization and then to an alliance, you know. So we are learning in this journey how to do things better. Yeah, because in the in the past, the missionary coming he will do everything. You know, he has all the knowledge and the funding and all that. But now we learn to do things different, you know, we have qualified people on the ground. That are ready to take over the leadership of the projects, you know, and of course, they have their own way of doing things. We run projects less and less, the projects are run by the local communities, local boards, and we come and provide services. - National director in an East European alliance organization.
I think it’s just putting into practice ecumene, the whole basic idea of human ecumenical. We all belong together in this world. I think Christianity knew that all people belong together from the beginning on, and now is a time to put it into a new kind of praxis (A regional director in Serikat).
Take a bit of time to think about the significance of the dignity of every human being because of our creation in the image of God and the equal participation we’re called to, because this is God’s mission by his spirit, not ours. And, you know, if it were someone in an organization, say, just begin the journey of allowing these two things to soak into how you operate on a daily basis (A member of the global alliance leadership team in Muungano).
Development is an interactive process that takes both parties as active participants and not passive recipients. Development is not about the professional against the unskilled, but everyone is viewed on the basis of her capacity, whether it is technical skills, human capital or informal knowledge.
By the life of Yahweh, the God of Israel before whom I stand (whom I serve), there will not be dew and rain in these years except by my word (1 Ki 17:1b; author’s own literal translation).4 4 All translations of 1 Kings 17 in this chapter are literal translations by the author of the chapter.
[W]e meet Elijah from Trans-Jordanian Gilead. He is a prophet with no specific parentage, with no call narrative to legitimate his mission from YHWH, originating from a town that has no record of existence outside of its mention in relationship to him, living in a portion of Israel that is narratively questionable. He may even be a foreign immigrant to Israel, but even this claim remains unclear. The narrative’s ambiguous description of him opens the possibility that Elijah may not be an ideal Israelite. Narratively speaking, Elijah is an estranged character, isolated from the legitimacy tradition has accorded him.
As surely as the Lord your God lives, I have no food except for a handful of flour in the jar and a little oil in the jug. Look, I am gathering two sticks for a fire. Then I am going and I will prepare it for me and for my son and we will eat and we will die (1 Ki 17:12).
Do not be afraid. Go and do as you have said, but make for me a small cake first and bring it to me, and make for you and your son afterwards. For this is what the Lord God of Israel says, “The jar of flour will not be empty and the jug of oil will not run out until the day that the Lord makes it rain on the surface of the ground” (1 Ki 17:13-14, author’s italics).
It happened after these things (that) the son of the woman, the mistress of the house, got sick… (1 Ki 17:17a, author’s focus in bold).
[T]ravel, in the ancient world, was only undertaken for grave reasons, often negative in nature, such as flight from persecution or search for food and survival. Hospitality under those circumstances, has little to do with modern tourism, but embraces the biblical equivalent to our policies regarding refugees, immigrants and welfare.11 11 Also see Hobbs (2001:17-18).
The OT recognises our mutual dependency and requires that the stronger members of the community care for the weaker. Widows, orphans, resident aliens, the sick, and the poor are particularly needy and vulnerable.
One who lives as a widow, orphan or foreign resident shares the status of ‘living apart from his or her own kin group’. Furthermore, they share a common plight; they are all dependents that survive by virtue of the care of others. Elijah (the alien), the widow of Zarephath (husbandless), and her son (fatherless), must depend on one another for survival in this story (Wyatt, 2012:450).
hospitality lets the boundaries between host and guest become blurred. Created is a liminal zone of mutual sharing, a kind of covenantal exchange that both receives and gives. In this exchange something counterintuitive happens. As the host gives to the guest, the host paradoxically gains a gift, unexpectedly becoming more than he or she was before. The host becomes honored and enhanced.
In this one year, what I have noticed is that pastors are afraid of these politicians. They believe the truth, but do not go in bold to challenge politics. But you know, the church MUST play that role (Interviewee C).
What my internal spirit is telling me is that I need to be qualified towards this. …I want to craft myself toward that (Interviewee E).
And, you know, it is my birthplace, so I know the leadership and the families of those fighters who are fighting against the government… I know two languages so, I can influence Amharic speaking people, and Oromo speaking people also (Interviewee E).
In addition, one thing that we missed during the implementation process is that we didn’t incorporate any kind of humanitarian activities. (Interviewee B).
In peace building, we shouldn’t stop speaking, teaching and acting on it… this is a very, very important principle … there is a saying in Amharic: A drop of water can really penetrate a big rock (Interviewee C).
You cannot solve spiritual problems with material things, with carnal things. There are principalities, there are powers, and one must really understand that and seek for the wisdom of God, the humility of God. (Interviewee D).
I think it’s God’s grace, the gift that God gave me. I see a dream before something happens… And I pray a lot about that dream and after some time I tell another person…It needs prayer. And mostly, it happens (Interviewee A).
…you will be considered as a good and devoted Christian if you spend all night and the day in the church compound. And if you are running your own business or if you are a politician, you are not born-again Christian (Interviewee E).
Having biblical knowledge and secular knowledge is so important. Sometimes, I invite PhD-holders from the nearby universities…they preach von oben [from above] and it will be challenging for them to localise. And it is difficult for them to bring in the spiritual aspect of life (Interviewee E).
We often forget the methodology that he did. Visiting the poor, crying with those people who hurt, crossing the boundaries, reaching out. These are methodologies (Interviewee D).
…my dream is for my leaders to engage and to be a voice for the voiceless, to call for justice, because that’s the mandate of the pastor, the church, the evangelist. Of course we are responsible to spread the Gospel, plant a church and … parallelly the church leaders should ask for justice and mobilize the community for peaceful co-existence and living together. I want to see the pastors standing on the pulpit and teach the church members about peacebuilding (Interviewee F).
Religion I take to be concerned with faith in the claims of one faith tradition or another an aspect of which is the acceptance of some form of heaven or nirvana. Connected with this are religious teachings or dogma, ritual prayer, and so on. Spirituality I take to be concerned with those qualities of the human spirit - such as love, and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony - which brings happiness to both self and other.
…..the work of managing churches and church institutions races on, expanding into areas as diverse as procedures for legal incorporation of church-sponsored activities, prevention of sexual harassment and abuse, public relations and legal liabilities in leasing church facilities to community organizations (Frank, 2006:18).
A leader is a person who has learned to obey a discipline imposed from without, and has taken on a more rigorous discipline from within…Many who aspire leadership fail because they have never learned to follow (Saunders, 2015:65).
I need to stop talking and just walk; I need to walk to get my footing to walk my thoughts into the earth. I need to walk for those who do not know another way; I feel compelled to imprint a deeper consciousness of caring into our work and world. I want to walk for myself as well as for those who do not see nor know the origins or purpose of their calling. I have to have time out and just walk (Gros, 2014).
“It is good and important to care about one’s health – mentally and physically” (Cedar1 ). 1 Names have been replaced with pseudonyms.
“Sometimes it helps to be out in the open to heal some wounds from the day” (Cove).
“My walking helps me stay well and manage stress and anxiety; hence, I choose ‘healing’” (Ocean).
“When I walk, I like to engage with people to find out their reasons for walking and whether I can relate with them” (Sage).
“Engaging – I walk with family members, and use walking as a catch-up session” (Aspen).
“When I walk, I like to engage with people to find out their reasons for walking and whether I can relate with them” (Bay).
“Sympathy intertwines deeply with the essence of what walking signifies to me. As I embark on each step of my journey, whether through bustling city streets or serene natural landscapes, I find myself attuned to the subtle rhythms of the world around me” (Storm).
“I use walking to clear my thoughts. It also helps me in decision-making and calms my mind” (Canyon).
“Praying and clear thinking occurs when I walk because I am alone and feel centred. Looking and the sky and my surroundings soothe me. Walking is thinking. Walking is clarity” (Grove).
“Walking at any given time in silence gives me time to think and take a pause during activities” (River).
“When walking, I usually think about a variety of things” (Kai).
“I overthink about things when I walk by myself” (Harbor).
“Because it is noisy in my head! I listen to music to get my thoughts off work, if just for a little while” (Prairie).
“Walking allows time for thinking about all things” (Caspian).
“When I walk, I think of my personal life” (Wren).
“Because I think all the time when walking” (Juniper).
“Walking calms me and helps me to ‘air’ and process my thoughts” (Nova).
“I chose sharing because I love sharing and the idea of how walking can change your life. Your health [and] fitness will improve, and it has a great effect [on your] mental [and] emotional state as well” (Koa).
Yes, that’s it, like a guesthouse. Some come, and at some point they leave, and others come too. So that’s the work we’re redoing. Every time we do it, and we do it again. Well, by the grace of God, we continue to preach so that the locals will believe and that they themselves take matters into their own hands. Because others come, and they leave. So, we need the locals. Well, we pray to the Lord because there are some who are also behind the pastors. We need tourism so that others come too, so that it is stable.
Well, it’s true that we have that in our action plan. And since we have health centres, we tried, especially in Garoua, Ngong, Toubourou, we tried to do what we call chaplaincy. So, when these people come, the pastor who speaks well, in Fulfulde or Hausa, we can take them aside. We try to talk to them and so on. And while we’re doing that, those who believe, we’re following them. In peace, in secrecy. Because if others find out, they will be threatened. We bless God because there is one of the mbororo who believed, who is even a pastor today. And there is also another hausa, the pastor, who is [responsible of] the chaplaincy. And there is also another hospital in Garoua.
No, but the relationship with Muslims, well, maybe at the beginning we could see them as enemies, or we could say that they don’t understand. But we have changed the attitude towards them. These are people that God has created. They need the truth. They need to understand. So, our attitude and our gospel toward them has changed. We’re not going to say, “you sinner”, you don’t know God. No, that’s not the case anymore. We are all created by God, we are children of God. ... And with this wisdom, we commune with them. Because when we do ceremonies here, when we invite the Lamido, he comes. He sends his representative, even to Meiganga, the Lamido comes. Even the imam of the great mosque, we are together, we share. That’s kind of it, without touching on the problems there are between them and us.
Yes, the Church has done a lot in this area. It must be said that the Christian villages welcomed the migrants. Yes. There are Christian families who have even opened their homes to those who have arrived. And given them plots of fields to cultivate. There was also the Lutheran World Federation … which started to give away manioc seeds, they shared it with the refugees, who made large fields. Now, these refugees have become traders. You see, people have made hectares of manioc fields, hectares of corn fields. They started investing, building houses and settling permanently… And it also means that the communities have experienced great growth.10 10 Interview, Baïguele Jean, Ngaoundéré, 4 January 2024.
With the integration of migrants, the Garoua-Boulaï hospital has contributed a lot. Especially teenagers, infants, babies, have had a special price of care. Children and migrants were taken care of. There’s a fund ... it is given by an NGO ... It is a fund for orphans. So, with this money, when the hospital receives it, this means that it compensates for the care we give free of charge to the children of migrants. And that’s why it’s an additional help that also helps them integrate into the church.11 11 Interview, Baïguele Jean, Ngaoundéré, 4 January 2024.
The last ten years, we have had a lot of concerns. Migration is causing us a lot of problems. When you take the corridor that leaves Chad as far as Ngaoundéré, in reality, I often have worries, fears. Because the immigrants who come, come to settle in our villages. Because there is drought in the far north. When they arrive, they are welcomed by the community. But then tensions begin. Because habits change, they cut down trees, but we have to share the same land. What is problematic is that those who have moved, have been in one way or another, with Islam, in contact with radical or fundamentalist Islam … and so begins the intolerance towards Christians. To the point where the Christians who welcomed the migrants in their villages are starting to get into friction. I went to see the area with a pastor the other day… and we saw, didn’t we, it’s like a whole new village there. It was the people of the Far North who came to settle there. Quite simply, on the whole plain.
So, women were taught how to build these at home. And it really saves 70% of the wood they consume on a daily basis. That’s where we had more results. Because women feel more concerned. Because the problem of climate change affects women much more. Because they have to travel miles to get wood to cook … and especially young girls too, maybe they don’t go to school much anymore. Or they will quit school because they have to fetch water first, fetch wood. The fact that we now show them how we can save wood has really reduced a lot of costs. ... Because they were travelling five kilometres to get the wood. And it was every two days. Well, now, when they were taught how to use the stoves, how to build and how to use the improved stoves, they fetch wood only once a week. So, you see that really helped.12 12 Interview with Thérèse Nocke, Ngaoundéré, 17 January 2024.
So, in fact, it seems that the president of the National Assembly, who comes from the area where there have been many conflicts, there was this problem of Boko Haram, the population could no longer live there. The population had to be moved. So, he came to an agreement with the Lamido [the traditional chief] of Mbé. He asked the lamido of Mbé, was it possible to accommodate 500 families in the district of Mbé? The lamido agreed. The lamido summoned all the other village chiefs to tell them that, well, here is the president of the National Assembly who wants to move his population here. And you are the owners of the villages, so, who is ready to welcome the newcomers? Each leader proposed the number he could accommodate.
But after that, it didn’t go as it should. When the first people arrived and settled, they really found that it was, I don’t know what term we can use, if you understand the word, Eldorado. That is to say, it was truly a very blessed land. They had good harvests. And that’s how they went to get the brothers now. “Come on, we’ve found a good space here”. But they no longer went through the chiefs. And that’s when conflicts emerged. Conflicts over land, conflicts over natural resources. Because with their [the migrant’s] presence, they were cutting down so many trees. Their culture wants them to have no trees. So, when they arrived, they started to devastate all the forests. And it started to create conflicts with those who were there.
But more and more, individually, people are much more interested. Because people want... They have large fields that they want to protect at the same time. Because they have understood that the tree is a way of protecting the land. It’s like a land title. When you come to find a plot of land with trees, you can’t come and touch this land. And many have understood this. … So, whenever someone needs them, they come, I give them plants. But in a collective way. Because we prefer people to work in groups.
repentance has to begin with a bold recognition of the fact that the church-in-mission is today facing a world fundamentally different from anything it faced before.
a donor syndrome is still very much in evidence in the affluent churches of the West and a ‘dependency syndrome in the churches of the Third World.
the mere presence of the church gave a clue that religion may be essential to migrants and that some migrants are Christians with needs to meet in multicultural, multilingual, Pentecostal-charismatic, and mission-minded churches like this.
those from the underside of history use Christianity simply to make up for the shortfalls of uprootedness and alienation in hostile foreign lands.
they see themselves as missionaries within the European context-they will give testimony that God has sent them here with the Gospel, and they start new churches without asking anyone for permission (Währisch-Oblau, 2006:32).
the experience of the power of the Spirit is potentially a unifying factor in a deeply divided church and world; the motivation for social and political engagement; and the catalyst for change in the hope of a new and better world.
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To reflect on diakonia is therefore an invitation to give new expression to the vocation to be part of God’s mission to the world, and to understand this call (vocatio) as advocacy (ad-vocatio) and if necessary provocation (pro-vocatio); the first affirming the situation and the wellbeing of the other as fundamental for how discipleship is performed, the other acknowledging that this way of doing diakonia will provoke resistance and contradiction, however always convinced that it will be transformative…
As followers of Jesus, our response to ideologies of exclusivity and apartheid is to uphold a vision of inclusivity and equality for all peoples of the land and to persistently struggle to bring this about. …we stand against the theology of Empire, a global order of domination manifesting in racial, economic, cultural, and ecological oppression that threatens humanity and all of creation.
It is not antisemitic to point out systematic racial discrimination. In general, the same norms of debate that apply to other states and to other conflicts over national self-determination apply in the case of Israel and Palestine. Thus, even if contentious, it is not antisemitic, in and of itself, to compare Israel with other historical cases, including settler-colonialism or apartheid.
Context can include the intention behind an utterance, or a pattern of speech over time, or even the identity of the speaker, especially when the subject is Israel or Zionism (Abicht et al., 2021, preambular para 6).
Even those who find it appropriate to use the concept [apartheid] on Israeli policies, acknowledge the danger that the term can be misused in general anti-Israeli and anti-Jewish rhetoric. Although several of the Commission members are strong opponents of applying the term ‘apartheid’ to Israeli policies, the members of the Commission agree that it must be the context and the justification that determines whether the possible use of the term can be said to be anti-Semitic or not (see the JDA).
Recently, numerous international, Israeli and Palestinian human rights organizations and legal bodies have published studies and reports describing the policies and actions of Israel as amounting to ‘apartheid’ under international law. Within this Assembly, some churches and delegates strongly support the utilization of this term as accurately describing the reality of the people in Palestine/Israel and the position under international law, while others find it inappropriate, unhelpful and painful. We are not of one mind on this matter. We must continue to struggle with this issue, while we continue working together on this journey of justice and peace. We pray that the WCC continues to provide a safe space for its member churches for conversation and collaboration in pursuing truth, and working for a just peace among all people of the region.
on YMCA movements to implement policy advocacy to mobilize support for peaceful and just resolutions of all situations of occupation, including the situation of Apartheid and occupation in the Holy Land.
And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age (New Revised Standard Version [NRSV] 1989).
These changes in the concept and scope of diaconia stem from an epistemological shift and entail an ongoing learning process. This process draws from the knowledge and wisdom of individuals and groups who, for too long, were perceived as recipients of charity, such as communities from the Global South, inner-city dwellers, or at-risk populations. It also reveals a more holistic understanding of diaconia from the perspective of development agencies and mission organisations, realising that their best intentions are potentially fraught with toxic dependence. As a result, diaconia expanded its scope by moving from charity to a theory-praxis that addresses human dignity in a comprehensive manner, including care, transformation, empowerment, advocacy and conviviality (Deifelt & Hofmann, 2021:53).
The ministry of bishops is to represent Christ and his church, particularly as apostle, chief priest, and pastor of a diocese; to guard the faith, unity, and discipline of the whole Church; to proclaim the word of God; to act in Christ’s name for the reconciliation of the world and the building up of the Church; and to ordain others to continue Christ’s ministry (:433).
The ministry of a priest is to represent Christ and his Church, particularly as a pastor to the people; to share with the bishop in overseeing of the Church; to proclaim the gospel; to administer the sacraments; and to bless and declare pardon in the name of God (:433-434).
The ministry of a deacon is to represent Christ and his Church, particularly as a servant of those in need; and to assist bishops and priests in the proclamation of the gospel and the administration of the sacraments (:434).
By your word and example, you are to make Christ and his redemptive love known to those among whom you live and work and worship. You are to interpret to the Church the needs, the concerns and hopes of the world. You are to assist the Bishops and priests in public worship and in the administration of God’s word and sacraments and you are to carry out other duties assigned to you from time to time (ACSA, 1989:583).
ACSA should endeavour to deal with the inevitable changes that a true restoration of the distinctive diaconate would require canonical, liturgical, and synodal, and the support needed to develop an effective network for the diaconate (Aitchison, 2024:86).