Posts tagged with: ecumenism

Doubtful, at least on these terms. Does the institutional church have to officially advise the government in order to have influence?

European institutions “more open than ever” to church co-operation
By Jonathan Luxmoore

Warsaw, Poland (ENInews)–A senior ecumenist has welcomed growing co-operation between leaders of European institutions and churches, and predicted a growing advisory role for religious communities.

“I think we’re seeing a greater openness today than ever before,” said Rudiger Noll, director of the Church and Society Commission of the Conference of European Churches (CEC). “Our latest meeting was triggered by the Arab uprisings and European response, and by Europe’s financial and economic crisis, and in both areas the institution presidents were very clear. What’s needed is a new value-based, community approach in Europe, rather than just an economic system. They’re turning to the churches for this.”

The United Church of Westphalia pastor was speaking after a Brussels meeting on 30 May between 20 religious leaders and the Portuguese president of the European Union’s governing commission, Jose Manuel Barroso, as well as the European Council’s Belgian president, Herman van Rompuy, and the Polish president of the European Parliament, Jerzy Buzek.

In an ENInews interview on 30 May, he said religious leaders now had regular “institutionalized meetings” with senior European officials, including the EU’s rotating presidency, and “dialogue seminars” on issues of common concern, in line with Article 17 of the EU’s 2008 Lisbon Treaty, which guarantees churches an “open, transparent and regular dialogue” with EU institutions. However, he added that church leaders also hoped to strengthen the structural contacts with a “deeper culture of dialogue.”

“EU leaders have said they didn’t need the Lisbon Treaty to have a relationship with us,” said Noll, whose organization, founded in 1959, groups 125 Orthodox, Protestant, Anglican and Old Catholic churches, and 40 associated organizations.

“Although it would be naive to believe all our member-churches speak the same language, we should at least singing, at the end of the day, from the same hymn sheet – playing different instruments, but making up a single orchestra.”

In his address to the annual meeting, the religious leaders’ seventh with European institution presidents, CEC’s Orthodox president, Metropolitan Emmanuel of France, said the world of faith could “prove a powerful ally in efforts to address issues of democratic rights and liberties.”

A 30 May CEC press release said the mostly Orthodox and Protestant representatives had reiterated their commitment to promote “the rights of minorities and migrants, economic justice, participation, solidarity, freedom of speech and expression as well as religious freedom.”

The meeting followed a 25-28 May annual plenary of CEC’s Church and Society Commission in Brussels, which was attended by religious affairs specialists from the EU’s European External Action Service, Bureau of European Policy Advisors and European Parliament presidency.

A 27 May CEC statement said the commission had agreed to finalize a human rights training manual for European churches and join the Sunday Alliance network, adding that member-churches were committed to operating as “responsible and competent partners for the European institutions,” while seeking to “speak with a common voice and make sure this voice is heard.”

The inclusion of the Church and Society Commission on a new EU Transparency Register, requiring companies and organizations lobbying the EU to have their activities publicly recorded, would “allow for regular and non-bureaucratic exchanges to complement the formal dialogue process,” the statement said.

In his ENI interview, Rudiger Noll said the current openness to churches and faiths was a “common sentiment among EU officials,” but added that CEC also counted on the appointment of a “permanent facilitator” in the 736-seat European Parliament, to ensure dialogue was maintained during an upcoming change of leadership from the center-right European People’s Party to the Progressive Alliance of Socialists and Democrats.

“When it comes to relations with the institutions, the churches are always surprised to see how much they have in common–the context in which we live is much more important than any theological or confessional divergences,” the CEC Commission director told ENInews.

Wrapping up our recap of last year’s Acton Lecture Series, today we present two additional lectures for your enjoyment.

The first was delivered in April of 2010 by Acton President Rev. Robert A. Sirico, and was entitled “Does Social Justice Require Socialism?” In this lecture, Sirico examined the increasing calls for government intervention in financial market regulation, health care, education reform, and economic stimulus in the name of “social justice”.

And finally, we present Jordan Ballor’s lecture from July of 2010, entitled “Ecumenical Ethics & Economics: A Critical Appraisal.” On the heels of the Uniting General Council of the World Communion of Reformed Churches (Grand Rapids, Michigan, June 18-27 2010), and in anticipation of the eleventh General Assembly of the Lutheran World Federation (Stuttgart, Germany, July 20-27 2010), Jordan J. Ballor looked at recent developments in the public witness of the mainline ecumenical movement. Focusing especially the question of economic globalization, he responded to ecumenical pronouncements, subjecting the movement’s witness in its various forms to a thoroughgoing ecclesiastical, ethical, and economic critique.

Blog author: jcouretas
Wednesday, January 26, 2011

Two more thoughtful reviews of Jordan Ballor’s Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness are in. Ross Emmett says that, “those concerned about the role of the church in the world today can learn a lot by reading and reflecting on Ballor’s excellent critique of the ecumenical movement’s political economy.” And in the new issue of the Journal of Markets & Morality, Thomas Sieger Derr agrees with Jordan that the ecumenical movement should be “appropriately circumspect in its ethical pronouncements on specific matters of public policy.”

And, on his blog, Hunter Baker (he’s a PowerBlogger, too) chats with Jordan about Babel. Here it is in full:

Baker: Writing a book is serious undertaking that requires a lot of motivation. What was it that inspired you to write Ecumenical Babel?

Ballor: A number of years ago I first became closely aware of the kinds of advocacy that was going on by officials at ecumenical organizations. In the meantime, while pursuing graduate work and various duties at the Acton Institute, I kept an eye on ecumenical affairs, and when the 2010 Uniting General Council of the soon-to-be-formed World Communion of Reformed Churches (WCRC) was announced I had the idea to write something engaging the social teaching of the various ecumenical groups. The WCRC was going to be formed at a meeting here in Grand Rapids at Calvin College, so I thought that this was an event that was perfect for the launch of a project that would later become Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness. (The less-colorful working title was Ecumenical Ethics & Economics: A Critical Engagement.) As I say in the book, given my denominational background, including my current membership in the Christian Reformed Church (a member denomination of the WCRC), I have a real theological as well as spiritual interest in ecumenism, which I believe is of utmost importance in contemporary Christian life. The real promise and challenge of authentic ecumenism is undermined to a great extent by the kinds of frivolous and downright irresponsible pronouncements coming out of the mainline ecumenical groups, and this is a tragic state of affairs that I feel needs some ongoing response. Building on a line of criticism I find in the work of Dietrich Bonhoeffer, Paul Ramsey, and Ernest Lefever, Ecumenical Babel is an opening statement in what I hope will be a renewed conversation.

Part of your argument, as I understand it, is a complaint against the practice of left-wing economics tied to the Christian faith. You would prefer that denominational confabs leave matters of economic policy undeclared and advert to prudence, instead. Is that a fair representation? And if so, does your book cut into the efforts of many Christian thinkers to encourage the integration of faith with a variety of fields?

It is a fair representation, provided that it is balanced with my similar discomfort at particularly right-wing economics coming from pulpits as well as denominational and ecumenical offices. What I hope is that my book interrupts the efforts of many Christians to bring their faith to bear on public life in a facile and superficial way. I do believe that the Christian faith is relevant for all of human life. It is a vigorous and comprehensive faith. As Jesus says, he has come that we may have life “to the full” (John 10:10 NIV). I take this to refer to the “bigness,” the comprehensiveness and complexity, of the Christian life in this fallen world. But it is typically not the case that there is a single Christian position on particular economic or political questions, and I find that there is all too often a kind of ideological imposition on the church and its social witness. This happens both on the left and the right, but in this case I focus particularly on the ecumenical movement where the problem is largely left-wing brands of economic and political ideology. Carl Trueman has written a book, Republocrat, that focuses on a rather different context, that is, socially and theologically conservative or confessional Presbyterianism in the United States, where he finds the problem to be an unduly close connection between conservative theology and conservative politics. Insofar as our objects of critique are different (and indeed our sensibilities are rather different regarding the prudential questions of economic and politics), then our respective criticisms are on one level quite radically opposed. But this opposition is particularly in the application, not in the principle, which is that we both write against the ideological interpretation of the Christian faith along particular economic or political lines.

This book was published by the Acton Institute where you have worked for a number of years now. In a nutshell, can you make their case for “religion and liberty”? And can you tie that mission to your book’s message?

The focus of the Acton Institute is to promote a society characterized by both freedom and virtue. The thesis, you might say, is that true freedom is only possible and realized within the context of virtue, the kind of virtue you get from a biblical account of God and his creation. The two must go together; you don’t get lasting or vigorous freedom in society without a virtuous people, and you don’t get a virtuous people without the institutional and structural freedoms that minimally allow, and maximally promote, such virtue. My book’s message relates to this in that it engages a particular set of voices that undermines this rather tenuous balance that holds freedom and virtue in harmony. The mainline ecumenical movement has been advocating for decades now for a kind of social, political, and economic transformation that I think would have deleterious consequences, and they have done so in a way that overreaches the mandates and responsibilities of the Christian churches as institutions in social life. One of the founding motivations for the Acton Institute was to present religious leaders with some introduction to economic ideas, so that their proclamation of the Gospel might be informed by some familiarity with what is involved with entrepreneurship, vocation, and business. The recent statements of the mainline ecumenical movement display the kind of ignorance of economics and un-nuanced rejection of economic realities that the Acton Institute has been working to dispel for the last two decades.

Finally, this book is the first publication of a renewed Christian’s Library Press, which was purchased and put back to work by Acton. Why did Acton buy the press? And what are Acton’s plans for the press going forward?

The Acton Institute’s acquisition of Christian’s Library Press was part of the institute’s reception of the literary and intellectual estate of Lester DeKoster, who passed away in 2009. Along with DeKoster’s books, notes, and unpublished manuscripts, the Acton Institute became the steward, you might say, of the publishing imprint that DeKoster began with his friend Gerard Berghoef and their families in 1979. Over the following decades Christian’s Library Press put out a number of important and valuable books on stewardship, discipleship, and Christian leadership that got some significant, albeit limited, circulation in Reformed and Presbyterian circles. One of the things Acton is committed to doing with CLP is to update and bring some of these texts back into circulation, introducing some of them for the first time to the broader evangelical world. So, for instance, we published DeKoster’s book, Work: The Meaning of Your Life—A Christian Perspective, in a second edition last year. This is a little book that captures well, in an accessible and popular way, a core understanding of the value of work and its meaning in the Christian life. Moving forward we have plans to expand the imprint as we make available some of the CLP backlist in new editions as well as publishing new books in the broad area of Protestant social thought.

Blog author: jballor
Tuesday, December 21, 2010

Rev. Daniel Meeter, pastor in the Reformed Church of America (RCA), writing in the Reformed journal Perspectives, “Observations on the World Communion of Reformed Churches”:

My participation at Johannesburg is the reason I was an observer at the General Council, and why I was assigned to the General Council’s committee on Accra (though there were many other committees and a host of workshops that interested me, from worship to theology to inter-faith dialogue). Our committee was huge: sixty people or so. We eventually divided into table groups, and I was a pinchhit table leader. My table included Taiwanese, Chinese, Filipinos, and Indonesians. Our tables were charged to come up with a variety of responses to Accra, such as actions and outcomes or further work on its content and theology. Our responses were recorded and two delegates were appointed to consolidate them into a report to the plenary. I had to leave before the report was made, so I look forward to reading the minutes of when they come out.

One of the table groups reported that a key outcome was that the main concern of the WCRC in general should be “social justice.” The reporter was from a church that had belonged to WARC. This worries me. It suggests to me that this WARC delegate was not talking to REC delegates. It also worries me because I suspect the view that the main concern of the WCRC should be “social justice” is more widely held. Here is my second observation: this is going to be a problem for the WCRC. I hope the executive committee can direct a more holistic kind of ecumenism for the WCRC. (Would there was a Hungarian on the committee.)

I don’t mean to be flippant, but “social justice” is the main concern of civil government, not the church. This is an example of the politicization of Christian witness on both left and right which James Davison Hunter analyzes in his new book, To Change The World (Oxford, 2010). It is certainly true that on such issues the church is responsible to be prophetic in speech and active in demonstrating a just and wholesome life in real and even institutional ways, but to consider this the main concern of a church body is to miss the main concern of a church body. Unfortunately, this is not rare among the churches of the WCRC, the most Protestant and secularized of the world ecumenical groups, and with the weakest common ecclesiology.

I want to be clear that I think it’s right for the WCRC to be focused on the Accra issues (while the Anglican Communion is preoccupied with the sexuality of its bishops). I believe that justice in the economy and the earth is the great issue of our time, and critical to the church’s credibility. But it seems to me that the Reformed tradition can do better than “social justice”–to the actual benefit of social justice. It seems to me that the main concern of the WCRC is the Lordship of Jesus Christ, or in classic terms, the Sovereignty of God, or in gospel terms, the Kingdom of God or the Reign of God. As the Belhar says, “Jesus is Lord,” and this makes all the difference for justice in the world and in the human race. Making some version of the Kingdom of God the main concern of the WCRC will also provide a place for such other concerns as worship, doctrine, ecumenical dialogue, and inter-faith dialogue. Otherwise, the WCRC will have no right to consider itself a “communion” instead of just a big religious NGO.

As they said, read the whole thing. And for an engagement of the Accra Confession and the WCRC within the broader ecumenical context, see my book released earlier this year, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness.

I assert the existence of the “ecumenical-industrial complex” in my book Ecumenical Babel.

On that point, this bears watching: “Ecumenical news agency suspended, editors removed.”

From the piece:

Earlier this year the WCC, which has been ENI’s main funder and in whose headquarters the agency was based, said it was reducing its financial support for 2011 by over 50 percent.

The WCC is an umbrella body linking Protestant and Orthodox churches around the globe. An acting spokesman for the organisation told Reuters on Monday that the funding decision was “part of a broad redeployment of WCC resources” and had been a “key element in decisions related to the re-shaping of ENI.”

The cash cut came in the wake of complaints by the WCC’s former Kenyan general secretary Samuel Kobia of “inaccuracy” and “sensationalism” in coverage of the body by ENI — which had run reports from an authoritative German religious news service that he had falsely claimed an academic degree.

That doesn’t make for a very merry Christmas for all the ENI staff affected by the cuts.

The full official ENI story related to the “restructuring” after the break. (more…)

Blog author: jballor
Thursday, December 16, 2010

In this week’s commentary I say that part of the reason less money is being given to local churches is that it is reflective of a broader trend of distrust towards institutions.

Commentary magazine’s blog contentions has some more recent data confirming this overall shift. The post summarizes the December issue of AEI’s “Political Report” (PDF), which focuses especially on trust in the government. It finds that “contemporary criticisms of the federal government are broad and deep” and that, for instance, “Today three in ten have no confidence that when Washington tackles a problem it will be solved. That is the highest response on the question since it was first asked in 1991.”

But more broadly and inline with what I point to in this week’s commentary, we find that this lack of confidence in the government is not exception to the general loss of institutional faith. Indeed,

The public is deeply skeptical of big powerful institutions with substantial reach and diffuse missions. Big government, big labor, big business, and big media fall into this category, and public criticism of all is significant.

No doubt this applies to “big religion” as well. My friend John H. Armstrong has examined whether and why “young doubters” are leaving the church in seemingly greater numbers. And we can see how all this has negative implications for denominations and super-denominational structures (like the mainline ecumenical groups). As I argue in Ecumenical Babel, this means that many of these institutions might well be ripe for reform, in part because that is their only avenue for survival.

Blog author: jballor
Wednesday, December 8, 2010

My friend John Armstrong examines “How Market Economies Really Work.” Armstrong concludes, “The gospel makes people free and teaches them to be virtuous. This is what is inherently Christian and no economic system can thrive long-term without them.”

He cites a piece by Stellenbosch University economist Stan du Plessis, “How Can You be a Christian and an Economist? The Meaning of the Accra Declaration for Today.” The du Plessis piece was of great help to me in writing the third chapter of my book, Ecumenical Babel, in which I examine the argument of the Accra Confession.

And we were able to distribute hundreds of Accra Confession study kits at last summer’s Uniting General Council of the World Communion of Reformed Churches. These kits included a copy of du Plessis’ paper, and you can download a PDF yourself here.